either subjectively because administred by Men or objectively because exercised about the concerns of Men and from the very word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he picks out a notion of God because Creation is a work pecusiarly his Now I appeale to you if that which by all manner of Divine Testimony by Old and New Scripture Records appears to be the product of an Almighty Power and Wisdom can be a vain thing Especially if thereunto we can add rational Evidence in which this matter is easie to be done For I thus Argue He that made all things must needs have a right to govern all things which he hath made and this Maker and Governor of all things must needs be God because the Acts of Creation and Providence are accountable to none but a Divine Power and if he gave not onely a being but order to all other parts of the World how can I reasonably think he should leave Mankind onely which is his Master-piece in a state of confusion and disorder especially when he hath given that Species of his work to a nature infinitely loving and desiring the contrary And as it is thus in power and rule abstractly taken without any modification so 't is the same as 't is vested either in a Supreame or a Subordinate As to a Supreame Power in Reason there can be no order Sine Relatione ad aliquid primum So speaks the Philosopher which made Sen. ca in his Book of Clemency use this expression That even Nature did first find out a King A Government is like a Circle without a Center i. e. something that hath no being in Nature 't is an Utopick ussless there be in it somewhere a Supremacy If Justice cannot be finally done 't is not done at all and that can never be without a Supreame or Center in which all Lines must meet All Motions Questions Appeales must receive a stop and determination upon which account it is observable that even in those places where there is a seeming opposition to Kingship and Soveraignty there they cannot avoid it for their hearts as among the Lacedaemonians where the Ephori had it in spight of their Titular Kings and among the Switzers at this day where the People have it for all theâ—r Umbratile Magistrates And in what strange Names it was vested here while Monarchy lay a bleeding most of us cannot but sadly remember But you 'l say Is there the like reason for a Suborâ—inate Power I answer Yes even in the very times of the Jewish Theocracy such a Power obtained and was thought requisite to be put into the hands of Men that might exercise Coertion and work Deliverance as Judges or Lieutenants in God's stead And what God thought reasonable for himself Kings that are but Men have all the reason in the World to count wise for them to imitate Therefore in all Ages since this way hath been practised and in the most absolute Governments I might Instance in Moses as Extraordinary a Person as he was both in Commission and in Ability yet not only to alleviate the Government to himself but to facilitate it unto the People he was fain to admit of Rulers of 1000 s. of 100 s. and of 10 s. under him Exod. 18. 18 c. but not to insist upon that we find afterward the Constitution of the double Triumvirates under the Jewish Sanhedrim at Jerusalem and also the Proconsuls the Curators the Presidents of Provinces under the Roman Empire in consideration whereof we are made to understand by the way The reason of the variety of Terms Governors come under in the new Testament sometimes we have no King but Caesar andsometimes who but Herod sometimes we read of Augustus and then of his Tetrarchs sometimes they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principalities and other-while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Powers one while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Greek Authors express the several Banks of Magistrates in the Roman Monarchy meaning by Kings such as were in the Soveraignty the Emperors and by Governors All subordinate Officers under them St. Paul runs it thus Kings and all in Authority 1 Tim. 2. 2. And otherwise then thus it can never be unless you can suppose Kings to pertake not only of the Name but of the Nature of God not only of his Image but of his Essence You may give one Sun leave to suffice a whole World for Light because it can so easily carry it and convey it through the Universe but Can you imagine a King that can as well serve for an Universal Monarchy It must be a very small Dominion which a Man can personally visit within the time which the Sun runs his whole Circuit And if there be a place in the Kingdom where neither the King is nor no body for him judge ye what Rule and Government must be there Therefore by wise Speakers the Sea hath been thought a fitter Emblem of Soveraign Power than the Sun because though it be full of Water in it self yet it is fain to make use of certain Streames and Rivers to carry its Waters into the Continent whither its self cannot come And so stands the reason of Subordinate Power not to rival or eclipse and lessen but to honor ayde and fulfil the Supream Power Now by this time you have seen not only Rule at large but as it is vested in a Supream and in a subordinate Hand proved by Reason as well as Scripture God and Nature have given in their Suffrages and we have a saying Deus Natura God and Nature never did any thing in vain Second Particular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magistratical Power is not in vain neither with reference to its end It is not something that might be well enough spared and would not be mist if it were out of the way for it serves very useful and necessary purposes Our Apostle had said before as much as this comes to when in Verse the third he thus speaks Rulers are not a terror to good works but to the evil which expression is well construed by St. Peter 1 Epist 2 Chap. 14 v. The Magistrate is the Minister of God to thee for good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Phrase is so comprehensive and Indefinite that 't will pose us to pitch upon any one kind of good that it doth not fitly tend to The good of Personal and Relative of Publick and Private Interest the good of our Bodies and Souls of our Lives and Fortunes of our Rights and Liberties the good of Order and Justice of Peace and Quiet In a word whatever is of Natural Moral Civil or Spiritual benefit and consequence may be conceived to have at least its value and stablishment this way and if there be any Spiritual benefit and consequence may be conceived to have at least its value and stablishment this way and if there be any other Notion of Good which upon serious consideration of the innumerable
evils of Anarchy and Lawlessness doth come into your Mindes you may justly place it to this account Whole Nations and Kingdoms and Common-wealths and Cities and Churches and all Societies of Men and Millions of single persons too so far as unbiast Reason and a sound temper of Mind doth prevail are able to give in their experimental testimony to all this I was fain I confess to put in that Parenthesis so far as unbiast Reason and a sound temper of Mind doth prevail with reference to single persons because in the Christian Church more is the Scandal there hath been diverse forts of Anti-Magistratical spirits some that have sought to Fight down all other lesser Monarchies with the Introduction of a Fifth Great One which some would have Christs and some his Vicars Others would distinguish-down Magistracy by allowing the Heathen not the Christian Magistracy and alleadging that now the Sword is a Carnal Weapon and ought to be laid aside and that the Christian ought to be a Law to himself and nâ—ded not to be in Subjection or Servitude to any Man since the Liberty obtained for him by Christ But how opposite soever this seems to be to the Doctrine of the usefulness of Civil Power and State-Government I shall not need to spend time in its Redargution because it hath more of Delirium than Sound Argument in it it falls apieces of it self As for that of the Swords being a Carnal Weapon and so not usable under the Gospel that 's onely to be understood I presume while it s out of their own hands for their Design is only by this means to get it there and then they have a Scabbard for it themselves but it shall sleep no longer in it then till some Heretical Prince or such like Enemy to the Saints come in its way This is not onely verified in the Sanctify'd Cut-Throats of Rome but in John-a-Leydens Crew a great while agoe and in the Levelling-Party you know when and in another late Rabble of English Mammaluks and in a later then that of Scatch Enthusiasts which yet might be all the Same Men for ought I know but Under several Disguises As for their Fifth Monarchy under King Jesus 't is a device quite contrary to Christ's own assertion who plainly tells us his Kingdom is not of this World and how then can it come into Rank and Order with other worldly Kingdoms so as to be called Fifth or Sixth As for that of less need of Magistracy upon pretence of more Religion since Christ sure God did never designe such a present perfection should suddenly come upon men together with his Gospel that all other means of their good should be necessarily superseded but the Gospel of Christ was to be the power of God unto mens salvation as bringing a blessing upon and an efficacy into other means which were lawful before amongst which doubtless this of Civil Government was one and might therefore keep its standing Indeed if we could make men there would be less need to make Magistrates but still there would be need too for when a man is as much a Saint as he can yet he is not an Angel he may do evil and preventing Justice is an excellent part of the Magistrates Office but what need I talk at this rate I would all were honest men that call themselves Saints You know Moses had a hard taske on 't though most of his charge were Church-members .. A flock of innocent sheep must have a Shepheard for tho there be no Wolves in the flock there may be some about it and some may be crept in too for ought you and I know for W olves in Sheeps cloathing you have heard of before now In fine as for that so much vaunted liberty by Christ the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Antimagistratical men as they construeit 't is a plain Lye Christ brought in no such thing as they pretend to 'T is a liberty from sin but not from Duty 'T is a liberty from Lust but not from Law 'T is a liberty from Satans Tyranny but not from God's Service In a word 't is pure Liberty not a Licentiousness that comes in by Christ No man is authorised to do what he list but what God and his Ministers would have him for all this Liberty by Christ all other bonds of like nature hold as that of Children to Parents of Servants to Masters of Wives to Husbands and why should not this of Subjects to their Governors and Princes do so too 'T is against the Principles the Profession I and the very Interest of Christianity to think otherwise as might abundantly be proved if it were my present Province But I have said enough already in a matter to which the sense of all good Christians since Constantine and the Prayers of all before him do agree It remains therefore not withstanding all this Libertine Talk that I proceed a little tell you that State-Government is no vain thing no not now under the Gospel but the best Uses and Ends it always served for it serves for still and for some better than it could serve for before because a Christian as such hath a bigger fraught in the ship of the Common-wealth than any other man and besides his Life and Liberty Safety Property Peace which he hath by the benefit of the Government he lives under preserved to him in common with other subjects he hath also his Religion safe guarded and defended and therefore that Government by which this Jewel in comparison whereof all the other things are but Lumber is secured unto him must needs be of greater service and benefit The better men are the more taste they have of the good of Government partly because their interest is dearest which is preserved by it as I hinted just now and partly because the miseries of Anarchy fall heaviest upon such being by their practice the more exposed to envy and mischief from wicked men and by their principles more disarmed from private revenge But I shall not confine my discourse onely to them take any man in the latitude of a Subject and if he hath but a spark of Reason awake in him that will inspire him with another sence of Government then to permit it to be thought a vain thing 'T is by this that he can say any thing is his that he sits under his own Vine and Figtree in quiet that his House is his Castle That every spleenful man is not Master of his life that the Common-wealth is not a Cyclops Den where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That things are not disputed amongst men as amongst dogs that is by the Teeth and the greater force That our places are not over-run with Malefactors and Criminals which are the worst sort of Vermin and Wild Beasts as for example When there was no King in Israel every one did that which was right in his own eyes that is just right wrong every Micah had a house of God's and the
Levites went a begging and one Tribe went to war with another to decide that by the longest sword which a few hours serious debate and reference to publick Justice would have peaceably determined And as it serves thus by way of prevention so again 't is by this that wholsome Laws are made and executed that Justice is done that Peace is preserved that Vice is punish'd that Virtue is encouraged that human Society is kept on foot that we enjoy our selves and that we may serve our God The Apostle gives it us in short that we may live quiet and peaceable lives in all godliness and honesty 1 Tim. 2. 2. And if this can be a vain Invention that ferves to all these purposes I am very much mistaken Let us therefore admire it as a wise and gracious provision of God that we have such a Rank and Order of men set up amongst us as should do all this for us and be as Fathers of their Countreys and Shepheards of the People and Nurse of the Church and Heirs of restraâ—nt and God's among men through whose vigilancy all others might sleep through whose care they might be secure through whose publick employment they might attend their private such as might be Sanctuaries to the Friendless Treasuries to the Poor Shields to the oppressed a Praise to them that do Well and a Terror to Evil-doers And well is it for the World that this last part of their Office is in any competent measure discharged for 't is too obvious that most of the Civility Honesty and Religion too that is amongst us is owing unto it men generally walk more by sight than by faith and the Magistrates Halter scares more than the Ministers Hell and though this restraint upon wicked men by virtue of the Magistrates sword doth not finally save their own souls yet undoubtedly it saves a great many other folks lives which is so material a consideration that with it I will shut up the Expository part of my Discourse and come to Application Since the Magistrates Sword as it emblems Vse 1. his Authority is not in vain as to its Author or End neither ought it be in vain as to its Execution or Effect It ought not to be in vain in the execution This is only applicable to the Magistrate and as subordinate too for the making of Laws and imposing them that is the Potestas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Legislative power is in the Supream But the execution of Law and Administration of Justice to the people is the work of the Subalterne Officers and Deputies under him Give me leave then to be the Rembrancer only of such that according to the Duty of their places they would be pleased to put the King's Laws into execution lest they be thought otherwise by God and the People to bear the sword in vain The good of the publick depends much upon subordinate means Let the Kingdom be never so well provided of a Wise and Gracious Prince and of good and wholesome Laws if they that are to be the eyes hands and feet of him that is the head be either lame or blind how necessarily must the whole Body suffer And if they that are to be as the Arteries and Veins to convey the Life-Blood of Law and Justice through the parts do not perform their Office nutrition must cease and consumption must invade and both will be charged upon that obstruction 'T is granted the King's Authority virtually extends it self throughout his whole Dominions but how can it be actually exerted in particular and various places without faithful and diligent Ministers under him Let the Lord-Lieutenant in a County or the Mayor in a City be a St. George on a Signe-post and the people will represent the King of the Countrey but as a King in a Comedy by and by Let the stagnation or stop of Justice be in the lower Vessels it presently redounds to the detriment of the Head endangers the Body of the Government and in a little time brings an unprofitableness upon the Ordinance of God unprofitableness did I say yea it perverts it and makes it serve quite contrary ends than it was in tended for If the Magistrate be couchant 't is ten to one but disorder and misrule will be rampant If the Governor be a Log no wonder if the Frogs and Vermin leap and croak about it Unexecuted Law first gives impunity to Vice and consequently Courage for Evils unsupprest will soon grow insolent and in a short time what was Leave at first will come to be Law and a better Law than the Law it self at last And the face of the Common-wealth shall be much what as the sluggards field in Prov. 24. 31. Overgrown with Briars and Thorns Wormwood and Hemlock instead of those Plants of Renown Righteousness and Peace and Order and Truth and Obedience Gentlemen I beseech you mistake me not I am not so pragmatick as to go about to teach you your Duty which must needs know better than I my designe is only to mind you of it and to excite you to diligence and faithfulness in it you have your Rule before you the Law of the Land and that Blessed be God wise for its contrivance safe for its end and useful for its effect 'T is not medling beyond this your Rule that I would tempt you to but actting according to it I think is justly expectable at your hands But so much for general Use now let me proceed to a modest particularity And First for you Sir who must by and by resigne up your Sword into another hand I have but two things to offer to you Take the best care you can that you go off the Stage with as much innocence as you came on for besides personal faults there are a sort of sins called Nostra â—liena our other folks sins that a year of May oralty may be apt to be charged deeply withal Give glory to God in the humble confession of them and crave his pardon in and through the merits of Jesus and what you want of perfection a thing the best come short of endeavour to make up in your integrity Be but able to make good Samuels close 1 Sam 12. 3. Whose Ox or whose Ass have I taken whom have I defrauded of whose hand have I received any Bribe I mean let but God and your own Conscience acquit you and no matter whether the People give their Plaudite or no. Moreover I desire you Sir to remember that though you now cease to be a kind of Dictator in this Government yet you must continue to be Consul and though the main Load shall be taken off your Shoulders yet you must be willing to lend a hand to the burthen still And this you have reason to esteem not only your Honor but your Happiness because thereby you have an opportunity of playing an after-game and consequently of amending what you shall see amiss in the fore one But if there