Justice Justified

A Sermon Preached at the Assizes held for the County of Somerset, at Chard, March 12. 1657. Mr. William Hillyard of Sea, Sheriff.

T O begin with God (especially when the work hath been weighty) hath been the practice of Antiquity among all. Scipio went first to the Capitol, and then to the Senate; and thither, as the Historian tells us, the Consuls always 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 pitched their Tent, there also they built an Altar. Thus did Abraham, Gen. 12. and Isaac, Gen. 16. and Jacob, Gen. 33. And good reason.

'It is that which was their

• Duty.
• Glory.
• Security.

1 Their duty: especially where ever they came to set up God by a public profession, who had set up them in public 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 of Jacob. Moses face was never seen shining, until he conversed with God on the Mount, then God darted a beam of his own glory on the face of his Magistrate, so that Israel 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, 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, when we carry ourselves on earth as Denizens of heaven, when we can say as Paul, 〈 in non-Latin alphabet 〉 even our civil conversation is in heaven; non cives respicit, sed Magistratus (saith one) a duty doubtless that beseems none better than those that are in authority; a mercy yet granted us amidst all those concussions and confusions, both in Church and State, when Religion is become a byword, and the Ordinances of God accounted but so many need-nots, since 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 righteousness.

The words are one of Solomon's Axioms, and have him for their Author, who was both Judge and King in Israel; one that better deserved to be styled Master of the Sentences for those his Proverbs, than ever Lombard, say our late Translators.

The Verse divides itself

• A Thesis.
• And an Antithesis.

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

2 An Antithesis; in those words, But sin is a reproach to a people. Dedecus populis. So Drusius. Miserum facit populum. So Jerome. 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 itself; I shall

Briefly

• Explain.
• Prove.
• Apply it.

By Righteousness or Justice; we are to understand distributive Justice, or public Justice especially, which consists in giving every man his right, either in punishing the nocent, or justifying the innocent: So we read the word used Psa. 119. 121. I have done Judgment and Justice; where the latter explains the former: I have done Judgment and Justice (that is) I have done Judgment justly, or have been just in doing Judgment.

Well, this Justice exalts a Nation; 'tis a special piece of Solomon's Politics; and he lays down the assertion again, Pro. 29. 4. The King by Judgment 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 ways; Ut

• Fundamentum.
• Munimentum.
• Ornamentum.

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

2 Ut Munimentum. As Samson's 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 guiltless, and hate of the impious. For this too; Magistrates are called the shields of the earth, fencing and securing their people, as a shield doth the body. Once more, they are called the Corner-stone, Zac. 10. 4. Out of Judah shall come the Corner. Corner stones unite the walls, draw out these, and the house will fall without anymore 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 divided; and what follows, a Kingdom divided, 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 polished, 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.

'It is 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 Judgment. Thus good Laws well executed, are the bottom, beauty, and bullwork of a State, and it briefly teaches us;

That Anabaptists and Libertines, as they are enemies to the Church, so they are bad friends to a State; to ruin Laws, 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 uncleanness, 2. Pet. 2. 10. Law is one of the greatest enemies to lust, two Masters they are, that cannot be served both, but he that will lean to the one, must despise the other. A Lap. proposes the Query, why Epicurus had more Disciples than the rest of the Philosophers; 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: Eli's sons were first lustful, and then disobedient; and still do their impure offspring decry Authority to foster their impurity, everywhere voting down Laws and Justice; as they in the Psalm, Who is Lord over us.

We may learn nezt the necessity, both of Law and Justice, and the misery of a Nation that is without them. The Persians had a custom when their chief Ruler died, there was among them, 〈 in non-Latin alphabet 〉 a lawless liberty for five days after, so that everyone might do for that five days what he pleased. Now in this short interval of government, there were such murders; rapes, and robberies of all kinds committed, by the headless multitude, that before the five days were expired, they were exceeding glad to accept of a new Governor. 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.

'It is an observation of learned Weems, that so necessary is Justice to the very being of a Commonwealth, that no society can subsist without it, even Thieves and Robbers could not long subsist, if everyone had not his share, the whole Society must needs be dissolved.

Miserable is that Nation where Justice is corrupted, that looks for judgment, and meet with oppression, and for righteousness, but behold a cry; wrong judgment is worse then no judgment: 'It is sad when judgment is turned into gall, and the fruit of righteousness into hemlock, where should a man look for justice, but where men profess holiness: Yet this was the grievance of which the Preacher complains, Eccles. 3. 16. I saw under the Sun the place of Judgment, and behold, wickedness was there; and the place of righteousness, and iniquity was there. Such corruptions gave Cato cause to complain of the Roman State, that private robbers lay in chains of iron, but public 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 thorough the streets of Jerusalem, and see, and know, and seek in the broad place thereof, if there be any that executeth judgment, 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; Justice 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 Governors, 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 Magistrate be so useful; what's the worth of a better? When the Queen of Sheba came to hear Solomon, she made it matter of her joy, and blessed God that he had set Solomon on the throne of Israel; because the Lord loved Israel forever, therefore he made the King to do judgment and justice, 1 Kings 10. 9. Sure 'tis our happiness, 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 itself to you (Right Honorable) with the rest that are in authority, you see what's your duty, and the Countries 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 complete Magistrate, and they are briefly these.

1 Wisdom and Judgment to find out the truth; Magistrates are the eyes of a State, and if this light be darkness, how great would the darkness be; let us ever deprecate that curse that God justly once threatened Israel with; shepherds they should have, and the sword upon their right eye. Job here deserved to be a pattern to posterity, seldom at a loss in judgment, 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 innocence. Of Alexander 'tis reported, that he was wont to sit in Judgment with one ear stopped, and never heard with that, till the party accused came to speak. 'It is God's own Law, Exod. 22. 9. When there is a difference about an Ox or an Ass, 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 virtues to complete a Magistrate, are in one Scripture enjoined, Exod. 18. 21. Provide you among all the people men of courage, fearing God, dealing truly; and hating covetousness, &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, of whom 'tis said, that no man ever durst petition him for a favor that was contrary to equity. Solomon symbolized this courage by the steps of his Throne, which were adorned with Lions, to mind him always of that courage that beseemeth him that sat thereon: For this reason Constantine in Sc. is called the man-child, Rev. 12, 13. to to imitate his valor in venturing for the Churches weal; this valor was eminent in Job, who brake the jaws of the unrighteous, and plucked the prey out of his teeth, Job 29. 17. This holy boldness would be as a shield to fence us either against the frowns of superiors, or the murmurings of inferiors; 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 wisdom, 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 could choose this better part.

2▪ As Magistrates in place above others; as unjust Judges (one says) is a solecism: A Magistrate, saith Luther, should be vivalex, such whose life should be but a Comment on the Law of God and man▪ the way to do righteousness is to be righteous: How ill doth it become him to punish a drunkard, swearer, or Sabbath-breaker, that is such himself. Religion and Justice uphold a Nation, as those two Pillars Jachin and Boaz did Solomon's▪ 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 God's. Good Constantine kept God's method, first sought God's Kingdom, and then (says one) other things sought him; adeo ut tanta terrena nullus auderet petere &c. So that none durst to desire so much of worldly happiness, 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. 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 sacrilege become a less sin than theft? If ever rage beseems a Magistrate, 'tis when he comes to rescue the honor, or revenge the dishonor 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 Heretic, charging Melanchthon of harshness 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 pitched about 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 pressed from it hath noble quality, yet they say, if a mandrake be set near the Vine the grape is far the more generous; Justice is a rare virtue in itself, but if Religion be planted near it, its far 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 God's house, repair the ruins of the Tabernacle of David. This will honor you indeed, and prove you lovers of your Nation.

3. They must be men of truth (that is) of Justice, saith A Lap. for in all wrong wrong judgment 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 show,

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 foolishness of preaching.

2. The second enemy is the false witness, if truth and innocence escape the one, how usually do they suffer by the other. Though a faithful witness, I must confess, as great a friend to truth, as Jonathan to David, yet that thoroughly 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 died by witness, and Christ himself died by witnesses, though sometimes suborned. Between these two enemies, when truth is like to be torn in pieces, as Paul by those contrary factions, the Pharisees and the Sadducees, Acts 23. What need of a complete Magistrate, like the Centuriont, here to come and make a rescue.

4. Hating Covetousness. When the Prophet complains of Jerusalem's Officers. Thy Princes are rebellious, and companions of thieves, he adds the cause, 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 honorable comfortable testimony, when our hearts can witness. as Samuel's. Here I am, &c. whose Ox have I taken, or whose Ass have I taken, or of whom have 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 honorable titles wherewith God hath dignified you, wherefore are you called Princes, Nobles, Nursing-fathers, Shepherds, Mountains, Sons of the Almighty, but that you should honor those titles by acting for his honor that hath confer'd them on you, 'tis a saying of Salvians, reatus impii est pium nomen. Titles of honor do but greaten wicked men's guilt that do abuse them.

2. Consider the influence that men of place have upon their inferiors. Magnates Magnetes, great men's lives are small men's Laws, Magistrates are the countries looking glasses in which other men look and dress themselves by them. If a Magistrate will drink, or swear, or slight the Sabbath, who will not bear him company. As an eclipse in the Sun always produceth some destructive effects upon inferior 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 believed, many of the Corinthians beside believed and were baptized with him, Acts 18. 8. on the other side the Psalmist could imagine no heavier curse for his 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 God's Lieutenants, and you judge for him, saith Jehoshaphat to his Judges. Take heed what you do, for you judge not for man, but for the Lord, who is with you in the judgment, 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 chair in the midst of their judicatories to mind them that God was there, O think that God attends to hear 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 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.

Cyprian in his prayer before his martyrdom among many heart-wounding passages from the consideration of the last judgment, this especially is one, Ve peccatis 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 find 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 Christ's 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 holiness, and prevent by repentance the sad issues that sin will in that day bring upon us: God in Scripture is said to have a bag and a bottle, a bag for our sins, a bottle for our tears, oh as we have filled the one with sin, so lets fill the other by repentance.

And oh blessed be that God that after we have made shipwreck 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 ourselves by repentance here in the day of grace, that sin may never bring us to shame in the day of judgment.

A SERMON preached at the Assizes at Taunton in the County of Sommerset. August 3. 1657.

G Reat places and employments God never intended as privileges to secure any from his service, The King himself, how great soever be his business 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 honors rise.

Vespasian is said to be the only man that was ever the better by being Emperor, self-love like a false glass makes us see ourselves bigger, and others less then they are; to prevent which, we are never to be without that true glass of God's Law, that will tell us that even God's among men are but men with God, and that the greatest Magistrate is but God's Minister, and that's honor 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 hour, when rather indeed it's like the great and the wide sea, where there's room enough for the tallest ship to float, and the great Leviathan may take his pastime therein.

To the words then briefly.

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

'It is Aretius observation of the Jews, that they ever scorned subjection to any, especially to the Romans, and Alsted of the vain glory of their successors to this day, says thus, antiquum obtinent; They are no changelings, still fill up their fathers sin by their present pride, you may read their temper in that brag of theirs, John 8. 33. We were never in bondage to any 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 preached 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 Heathens traduced the doctrine of Christ and his Apostles, as that that was seditious, and fathered the rebellious practices of the people upon the doctrine of their Teachers. On this occasion (saith Clemens Alexandrius ) did Christ and his Apostles studiously endeavor to vindicate the doctrine of the Gospel from this aspersion, and did enough to convince the world that Gospel liberty was far 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 Caesar's. And Paul among the rest makes it his professed business in this chapter, in which both his matter and method are exceeding plain.

1. He enjoins subjection on all as a general duty, verse 1. Let every soul be subject to the higher powers.

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

1. The Author 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 bear, fitted (he meant) and accomodated to the state of the people, but still the institution or ordination is from God, 〈 in non-Latin alphabet 〉 , 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 terror to good works, but to the evil. Jeroboam then forgot his duty and proved a shame to Magistracy, when instead of encouraging his people to serve the Lord; he set a net on Mizpah, 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, verse. 4. for he is the Minister of God, &c.

The words in short are a vindication of Magistracy

drawn from

• Its Author.
• Its End.

1. From its Author, 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: God's Minister to thee for good.

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

Doct. Observe then, 1. That a lawful Magistrate is God's Miinister 〈 in non-Latin alphabet 〉 , God's Vicar, Deputy, or Vicegerent.

Several ways this may be evidenced.

1. They are commissioned by him not only Kings, but Judges also, Prov. 8. 15, 16. By me Kings reign, 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 and Rulers who govern for him.

2. They act for him, and this will appear two ways.

1. They are God's 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 judgment, O Lord, and thy righteousness 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 Governor, Then shall he judge thy People in righteousness, and thy poor with equity.

2. It's God's 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 judgment, Prov. 16. 10. Our old word Conning, and by contraction, King Becanus says, 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 vain to expect this divine sentence; and oh 'tis sad if the judgment be man's only, and not God's.

A few things briefly I shall infer from the point. And first, what means that bedlam spirit, whereby Anabaptists, Quakers, and the rest of that same batch are acted, that have learnt a Religion to justify their rebellion, pretending as the Jews of Caesar that they know no King but Christ, as if he were a loyal subject to his Prince that contemned his Deputy; Facile imperium in benos, pessimus quisque asperime rectorem patitur, &c. The corruptest tempers have ever been most apt to scorn authority, I wish such masterless monsters would consider how well that query might might be proposed to them wherewith the Lord confounds Sennecharib; 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.

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

Secondly, it shows us that Magistrates power is not 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: 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. 'It is a note of Pareus, did not God (says he) countenance 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 God's work, and doing 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 pass such a sentence as God himself would pass did he take the matter into his own hand.

It acquaints us with that harmony that there is between Magistracy and Ministry. The same word serves for both: Minister in a general name that will agree to either. They drive but one design, and serve but one Master, though in different places, Moses and Aaron, the King and the Priest lie usually together, like sweet twins in the arms of Scripture. O let them not prove, like the twins of Rebecca, one struggling against the other; but, like the twins of Heraclitus, always weeping and laughing together. Magistracy Christ likens to a neck of ivory pure and potent, Ministry to the eye, of the body clear and transparent, like the fish-pools of Heshbon, and these he joins together, Cant. 7. 4. Oh those which Christ hath joined 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 prospered better then such as were nursing to them, as David and Hezekiah, and that general rule is still true, believe the Lord's Prophets, so shall ye prosper. So much briefly for the first Note, let the next be this,

Doct. 2. That the people's good is the end of Government. He is the Minister of God to thee for good.

Hence as Gwalther notes, the ancient title that was 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 〈 in non-Latin alphabet 〉 called benefactors, the Magistrate comes Ahimaaz with good tidings; and wherein this good lies, I shall briefly show you. A fourfold good comes by Government.

1, Natural good. It preserves our lives, As Moses slew the Egyptian, but saved the Israelite, so doth the Magistrate, cuts off the nocent preserves the innocent.

2. Civil good, how quickly would the hills become mountains of robbers, and the high-ways be once more unoccupied as in the days of Jael, Judge. 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 virtue; were there none to reprove 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 godliness 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 Governors 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 far from leaving his subjects to an intolerable toleration that he commanded Judah to serve the God of Israel, 2 Chron. 33. 16. And so did Asa, 2 Chron. 14. 4.

I am forced to leave the Application to yourselves, 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, fear.

Doct. 3. Whence we note next, that good Laws are terrible to none but to evil persons. In this sense the Law troubles not a righteous man; but its threatenings are levelled against the lawless, 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 terror, 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 limitation must be understood in their latitude.

Two things briefly it lessons us. First, to observe a difference between the precious and the vile, and in drawing the sword of justice always to have a blow at wickedness, the Psalmist deserves to be our president here, who having sorted his subjects, bestows his favor on the good, his frowns 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 honor, 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 inferiors, I had almost said they might save the labor of forcing men from evil by their power. I am prone to believe they would win so many by their practice.

It charges Magistrates that they do not do justice by 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 bear the sword in vain, the last thing that craves your attention and notes to us is this,

Doct. That the end why God hath armed authority with the sword is to do execution upon the wicked. An allusion, says Calvin, to the Roman Consuls, who had axes and swords carried before them as ensigns of their power; 'It is not in vain 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 gangrene'd members, would endanger the body. But here it must be remembered that the sword of justice must be furbisht with the oil of mercy. The Malefactor in the Law must lie down and be beaten, and that before the Judge but with a certain number of stripes, and that too according to the nature of the trespass, Deut. 25. 3. the same punishment is no more fit for all offenses then the same physic is for all diseases; The Romans had as well rods as axes borne before their Consuls to intimate that some offenses were as sufficiently punished by the whip as others by the block.

And now that I may not lose the advantage of doing God some service in so sacred a solemnity as this, I shall keep me no longer to generals, but parcel out the residue of my discourse, and address myself 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 Honorable) your dignity bespeaks the upmost room, 'tis for you, there's none more honorable then yourselves that is bidden of it. You here authority is no empty word. Magistracy implies somewhat more then a title of honor, 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 Justice 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 Lord's) though I hope I may say as Paul to his Thessalonians, of love I need not speak to you, though you know and do this already, yet suffer me a little to put you in remembrance, for Zion's 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, isit not pity she should miscarry, with Ephraim, and stay in the place of bringing forth children? sure 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 appear, but ah on a sudden the subtle foxes threaten to devour all; the petition that at this time I shall tender to their hands shall be the Churches 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 against the stones.

To Commissioners of peace that are assessors with you, I have only this, do not say, as Saul, all is well in the Country, if so, what means the bleating of sheep, and the lowing of oxen that we hear? what means the roaring in Ale-houses, profanation of Sabbaths, with other crying abominations? what's the matter that so many with Malchus have lost their right ear that they cannot hear a complaint, nay, sometimes the right eye, that they cannot see a disorder? Is it not woeful, that many a Magistrate, like George on horse-back, sits always 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 Council that I would venture to give you, looking neither for bribe nor fee, save only 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 Laws of Draco are written in blood, death being the penalty that's threatened to all. Take the fatherless and the widow for your Clients, God owns them for his, and always judge yourselves most bound to speak when Truth wants an Advocate.

For the Gentlemen that are Jurors; so far have you honored 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 countries representatives, a Petty Parliament, O make faithful reports of your countries 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 inferior order, and the witnesses, Oh that there were none of Jezebel's Knights of the post to be found among you, that should sell an innocent man for eight pence. Remember that for oaths the land mourneth, and before you lay your hands on the outside of the Bible, fix your thoughts on something of the inside. 'It is 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 swears falsely, 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, doubtless authority would be far less troubled then now, if men's hearts were not bigger then their suits.

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

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

1. Consider it will make you great blessings to your Country; If anything fetch life in a dying state, 'tis justice, 'tis worth our observation, that when God promises to give a spirit of judgment to them that sit in judgment, 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. 'It is the way to live honourably, and to die comfortably.

1. To live honourably: Of Cassianus the Emperor, 'tis storied that he refused to be called pius, but would be called foelix, a wild design to reach after felicity by the neglect of piety; nothing so surely honors us among men, as when we seek the honor of God, 'tis a bargain of God's own making, those that honor me, them will I honor. 'Twas this that made Deborah cry out in her song, My heart is set toward the Governors of Israel.

2. It is 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 terrors; Oh blessed case, when in the closing up of men's lives, they can with that zealous Magistrate, Nehemiah, say boldly, Remember me O Lord concerning this, and remember me, O Lord, concerning this also. To borrow the elegant words of a Reverend Author, what happy Items will these be in our last reckoning, such Magistrates may sweetly close their lives with those comfortable words wherewith he closes his book: And remember, O my God, in goodness. 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. 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. 'It is not consistent with the Justice of God, the Lord is not unrighteous to forget your work and labor 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.

Courteous READER be pleased to take notice that these Books following are worth thy perusal; Printed for John Stafford, and are to be sold at the George at Fleet-bridge.

A Divine Message to the Elect soul, delivered in eight Sermons upon seven several Texts, by that laborious and faithful Messenger of Jesus Christ, Mr. William Fenner. B. D.

Divine Meditations upon several Subjects, Whereunto is annexed God's love, and Mans unworthiness, with several Divine Ejaculations, Written by John Quaries.

Choice and profitable Secrets, both Physical and Chirurgical, formerly concealed by the deceased Dutches of Lenox, and now published for the use and benefit of such as live far from Physicians and Surgeons: being approved of by eminenent Doctors, and Published, by their charitable advice, for the Public good; Whereunto is annexed, a Discovery of the Natures and Properties of all such Herbs which are most commonly known, and grow in Country Gardens.