THE Magistrate's DUTY, In a SERMON, Preached at Saint Crux In the City of YORK: On Sunday, August the 16th. Immediately after the Reception of the CHARTER, and the Swearing of the Lord Mayor and Aldermen.  
By CHR. JACKSON, M. A. and Rector there.  

Imprimatur.  
Ro. Altham. R more. P. D. Jo. Archiep. Ebor. à Sacris Domesticis.   
YORK, Printed by Jo. White for Francis Hildyard at the Bible in Stonegate. 1685.   

The Preface to the READER.  
THat the ensuing Discourse, (especially in an Age so Learned and Censorious, and in such a crowd of good Books) should be exposed to public view, will seem strange to most, but to those Persons who can testify that this was their choice and not mine; For I profess that after a serious Survey, I could find nothing in it to recommend it to the candid Interpretation of any Reader, save that it was well meant, and well timed. If indeed, because they did conceive it might tend to His Majesty's Service, was (as I suppose) the ground of their Request, than I most readily submit to it; for upon that account, I can cheerfully Sacrifice a better thing than my Reputation.  
The Chief Design in Composing and Preaching this Sermon, was to direct (as well as I could on a sudden, and in the midst of so much other Business) the Magistrates that heard me, to adorn that high Province to which they were graciously advanced by a most Just, Wise, and Mighty Monarch, to call upon them to give God and their Royal Master what doth belong to them, that themselves may have Countenance and Assistance from Heaven and the Crown. If what is so plain and homely, conduce to these excellent ends, I shall greatly rejoice for the publication. What was offered to the Ear is here presented to the Eye, without the addition of one Sentence, or to my knowledge, often words in the whole. I am confident, that as far as is expedient, it will be defended by them that brought it to this unexpected Trial, whose Names had been prefixed to this Paper, had not their singular modesty prevented it. If after all this, any do suggest that this is but a specious Pretence, and the customary Stratagem to get into Print, I must say, that this is not the only untruth, by a vast number, which have ignorantly or maliciously been told of me: And that I have learned long since to despise Detraction, as a very , Vngentile, and Cowardly thing. That God would in every Choice, Action and Relation, bless all the Magistrates of this Land, (and in particular those of this City) and give them true Zeal for the true Religion, hearts full of Loyalty to their Prince, sincere affection to their fellow Christians, and make them happy Instruments to do much good in their respective Stations, is, and shall be, the earnest Prayer of  
C. J.   

THE Magistrate's DUTY, In a SERMON, etc.  Romans 13.3. the former part of the Verse. For Rulers are not a terror to good works but to the evil,— 
IT is well said by the Heathen Orator, That neither House, nor City, nor Nation, nor Mankind, nor Nature, nor the World can subsist without Empire and Government; all would return to its Primitive disorder and confusion; a Kingdom would not be Populus, sed Turba, not a Company but a Rout, the stronger would pray upon the weak, and a Cause would be good because it had force to maintain it. He therefore, that made all (the Universe) thought it necessary to preserve it by Order, which cannot be without Subordination, and a Power for some to Guide, Direct, and (if there be occasion) to constrain the rest. He hath Substitutes, Delegates, that share in his Dominion, to see that what is amiss be rectified, what is irregular be corrected: These are to take care that all be kept in a good Decorum, that Society and mutual Correspondence be encouraged and supported, and that what would unhinge and undermine the whole be removed and suppressed; these are God's Officers, Deputies, and Vicegerents; his representatives they are, and as they must do nothing unworthy of him, so they must have such deference and respect, as becomes those that are in his stead.  
If we look at their Original, whence they derive their Power, we cannot but yield subjection, since it is from God; hence they are styled Gods, that is, by Analogy and Participation; and this is the Argument in the two preceding Verses, it is dangerous to oppose God, or not to acknowledge those, to whom he hath given Commission.  
In my Text Obedience is urged from the use, end and benefit of Authority; It is for the good of those that are enjoined to be subject. When 'tis said, That Rulers are not a terror to good works; it shows what they ought to be, what is their Duty, that men's welfare was God's design in the Institution; as Governors, and so long as they keep their station, they are so.  
It intimates too what usually they are; they convey no little advantage to the Members of the Bodies whereof they are Heads; it manifests likewise, that all Rulers in some respect are very advantageous to the Governed; It is still better than that all were left to their liberty, and permitted to follow their boundless appetites, and extravagant humours, and imaginations: 'Tis more expedient that few, then that all things, be lawful; tho' the Showers often do harm, especially to particular persons, yet the general good, that comes from their Influence, makes them absolutely necessary.  
Before I go farther, I will a little more examine the importance of the Words.  
1. First, Who are meant by Rulers;  
It is put for all, that are entrusted with the making and execution of Laws, whether Supreme, or Subordinate; and in the Scripture frequently stands in contradistinction to people; The great Council the Sanhedrin consisting of seventy, and the lesser advancing no higher than twenty three are sometimes noted by it: Whether the Sovereignty be seated in one or more, for substance it is the same, under a different form; the Titles are variable, but the thing is essentially alike in all.  
With us we must understand the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Higher and Supereminent Power, and all, that bear Office under him. They are Authorized by him, act in higher or lower Spheres, in a larger or narrower compass, as it pleaseth him; They are as Slips and Branches derived from Him; they are to do all for Him, and in Him; they can do nothing without Him, and it is their Duty to do nothing against Him; they proceed in His name, and when they execute His just Commands, to disobey them is to affront Him, whose Ministers they are.  
When Moses called the seventy to be Assistants to him, as God had appointed him, and to that end did qualify them, as we have it Numb. 11.16, 17. He saith not that he will take of his own Spirit, tho' that which he took, was the Spirit of God,; but he is pleased to call that the Spirit of Moses, which he gave the seventy, giving us hereby to understand, that they were always to be reputed a part of Moses, so that he did hear, and see, and reward by them: This hints to inferior Magistrates, that they should be faithful and true to their Prince, and do every thing to promote his Interest, Honour, and Profit: None will enable another to harm and prejudice him.  
2. Secondly, let us examine what good, and evil Works import.  
Here the Effect is put for the Cause, the works for the Workers of them; for the Works themselves are not capable of such impressions:  
Now Good Works, (to which evil are contrary) are what are enjoined by God, agreeable to right Reason, the dictates of Nature, have the common consent of Civilised Nations, and are profitable to Church and State; the wholesome Laws and good Constitutions, the approved Ordinances of any Kingdom, City, or Corporation are herein comprhended; All virtues and excellent practices, as Justice, Temperance, Chastity, Charity, Peace, are intended by it; Omnia recta, utilia, & conjuncta cum Legibus, as Tully specifies them, are included:  
As far as men's Duties to God and man concern the public tranquillity and settlement, they are cognoscible by the Magistrate; what is pious and sober, what is orderly and laudable is to be upheld and countenanced by those that are in Authority: what is profane, and unmanly, unjust, unnatural, unmerciful is to be punished and restrained.  
From this by the way take an Inference or two;  
1. First, That it is the Works more than the Persons, that the Rulers are to take notice of; neither the greatest nor the least are to be spared, when Criminals; Thou shalt not (as Levit. 19.15.) respect the person of the poor, nor honour the person of the mighty, but in righteousness shalt thou judge thy neighbour. In Deut. 1.17. it is, Ye shall not respect persons in Judgement, but ye shall hear the small as well as the great, ye shall not be afraid of the face of man, for the Judgement is Gods: A Person if guilty and obnoxious, is not to be spared, because he is a Relation, a Friend, or Benefactor, or in an high or low condition; and if he be deserving and well qualified, he is to have suitable encouragement, and recompense, tho' he be a Stranger, no Friend, Kinsman, or Patron:  
It is the Cause and Merits ● that they are to be guided by in their Sentences, Decrees, and Rewards, they are to deal Impartially and indifferently in all their Inquiries, Examination, and Counsels; It was not the greatness and quality of the Offenders, that could dishearten Phineas or Nehemias' from using sharpness and severity towards them.  
2. A second Inference from this manner of speaking is,  
That Power is abused, when what is lawful is prohibited, or what is unwarrantable is imposed.  
It is a saying of Tertul. that Legis injustae honos nullus est, No Reverence is payable to what is Illegal; Here the highest Power doth interpose; they are injurious to none, that prefer God before all: None have warrant to punish any thing but what is evil in itself, or by its Circumstances; the Time, the Place, the Means may spoil an Action, otherwise very commendable; and so the best Matter, because not well done, may deserve chastisement, and reproof; the Almsgiving, the Praying, the Fasting of the Pharisees are greatly censured by our Lord.  
However, It is bad Deeds that are to be proceeded against; he that through Flattery, or Covetousness, or Revenge, hath regard only to himself, or to some of his Companions or Allies, without equal Justice to all, according to the Laws of God, Nature, his Conscience and Country, that pusheth on forcibly to overthrow another's Liberty and Property, is cruel, and Tyrannical; for in so doing, he ceaseth to act in the Capacity of a Public Person, and takes to him the Affections incident to a private Man, and exceeds the limits of his calling, and is a very naughty man.  
3. Thirdly, Let us see what it is for Rulers to be a terror to evil Works, that is, to Evil-doers.  
It is so to strike awe into them, that they may not dare to transgress, by Threaten, Pecuniary-mulcts, Fines, Imprisonment, and other ways and methods of Correction, to deter them from, or to punish them for, the commission of Evil.  
Tho' a Ruler cannot alter their Dispositions, make them good, cure their impetuous inclinations, yet he may obstruct their bringing them to light; They are so affrighted that they will not publish them; their saucy Impudence is kept in; their Mouths are muzzled, their Tongues tied, their Hands held, that they do not break out into filthy opprobrious language, into outrages, foul enormities, and villainies; they are as some wild Beasts in Chains preserved from doing mischief; their lust's rage and Boil within, but come not abroad for fear of the stroke of Justice.  
I shall, having made this way to the Words, offer thence this Proposition,  
That it is the Duty of all, that have Authority, to hinder men from, and to punish them for, evil doing, Or,  
Evil-doers are to be restrained and terrified by Magistrates.  
Tho this be equally applicable to Parents, Masters, Bishops, Generals, and other Superiors according to the extent of their Authority, yet I shall, setting aside Oeconomical, Ecclesiastical, and Military Governors, principally refer it to those that are Civil and political in opening the point before us.  
For the Explication whereof, I shall  

1. Evidence, That it is the Duty of Magistrates to terrify and punish Evil-doers.  
2. I shall inquire what Evil-doers in particular they are to punish and restrain, they are to be a terror to.  
3. I shall direct how they must terrify and punish Evil-doers.  
4. I shall show what Rules are to be observed, that they may terrify Evil-doers.  
5. And Lastly, I shall propound some persuasives to induce Magistrates to perform this Duty, namely to be a terror to Evil-doers; thence I shall pass on, and add some Inferences by way of Application.   
1. First, I shall evidence, that it is the Duty of Magistrates to terrify and punish Evil-doers. This will be evident two ways.  
1. This is the great Concern of their Office and Place; they take vengeance in God's stead; it is their trust, they must not falsify it; they are not to bear the Sword in vain; the correction of Vice is the debt of Authority; the Charge of David upon the account of Shimei, after the Recital of his Crime, is, as in 1 Kings 2.9. Now therefore hold him not guiltless; for thou art a wise man, and knowest what thou oughtest to do to him, but his hoar head bring thou down to the grave with blood; It was but what he ought to do to such a Blasphemer and Reviler of Majesty. He in vain, as one saith here, owns a Deity in Heaven that is so rude to his Image on Earth.  
It is reported in Judg. 18.7. That the inhabitants in Laish lived in a dissolute careless manner, for there was no Magistrate in the Land to put them to shame in any thing; There was no Possessor, or Heir of restraint, or Master of Prohibition; according to the Hebrew; there was none that by Succession or Divine Election, laid claim to the Office, none that did make them ashamed of what was ill, or indecent: And to Restrain in the Holy Book is to Reign; so we use it 1 Sam. 9.17. where we read, That when Samuel saw Saul, the Lord said unto him, behold the man whom I spoke to thee of, this same shall Reign over my People; In the Original the word Signifies he shall restrain, in or among my People.  
The business then of a Ruler is to protect the virtuous, and to scare (even for their own good) the vicious from their Impieties. The Idolatries, and other irreguralities of the Israelites are charged upon their Princes, which never had been done, if it had not been their duty, and that they had power to keep them from those courses.  
That is a worthy Question of one of the Ancients, Quis mentis sobrius dicat Regibus, non advos pertinet, quis in vestro Regno velit esse Religiosus, aut Sacrilegus? What man is in his wits, will tell Kings, that it is nothing to them, who within their Dominions be Religious, or who Sacrilegious? All the ill things they might and ought to prevent, and do not, lie at their doors, thus they contract guilt, and have their other men's sins; They are Fathers of their Country, and reclaiming and reducing them that are erroneous and insolent, is but a product of their Paternal care; because they love them, in such extremities they must use them hardly.  
Physicians of the Body Politic, as well as Natural, sometimes are constrained to make choice of Corrosives, and cut off Members; it is their Prudence to begin betimes; a word may do that at first, which a Rod will not effect afterwards. By too great Clemency the number of bad men will be so great, that it will not be safe to go about to amend them; at least not a few will be wracked in the Reformation; Contempt is the issue of too much Lenity. For,  
2. Secondly, This is the great support of their credit, and of the Reputation and Dignity of their Place: They are God's Vice-Roys, to him vengeance belongs, and he hath entrusted them with the executing of it; they make him as far as possible, the Author and Abettor of Crimes when they justify the Wicked and condemn the Righteous; when they suffer any to go on in their almost  licentiousness, and destructive extravagancies: It was such Indulgence, a sparing those whom God had devoted to ruin, that lost Saul his Kingdom, and Ahab his life.  
What plainer token of Disobedience, than not to smite when he bids do it, then to favour those that he esteems the Pests and Firebrands of the World? This is under his Authority, to violate his Laws, and to Patronise his Enemies: such negligence in Servants shall not go unpunished. Thus also all good men are disheartened; When as, Prov. 11.10. it goeth well with the righteous, the City rejoiceth, and when the wicked perish there is shouting; and Chap. 28.28. When the wicked rise men hid themselves, but when they perish the righteous increase.  
When Oppressions, Frauds, Slanders, and all beastly Vices have freedom, all modest, upright, orderly persons are afflicted and grieved, have no mind to show themselves, their number, at least as to appearance, decreaseth; nay, more than this in the estimation of the ill men themselves, that are cherished, a Ruler falls much; he is trampled upon, vilified, represented as base by them: They render him as odious and contemptible; he is despised in their eyes, taxed for ignorance, weakness, and insufficiency; just as the too too cockering and tender Mother is slighted and reproached by the pampered Child; so true is that of God uttered (as in 1 Sam. 2.30.) when Eli had preferred his Sons before God, Them that honour me I will honour, and they that despise me shall be lightly esteemed. Connivance, much more assistance, makes such notorious offenders judge a Magistrate a Partner, as a poor mean spirited man, that cannot, or will not, contradict them, as one altogether unfit for his Office.  
2. Secondly, I shall inquire what Evil-doers in particular, Magistrates are to punish and restrain. They are to be a Terror to.  
1. First, They are to be a terror to prophaners of Holy things; to those that neglect or contemn God's Worship, that give no honour to his day, to his Ordinances, to what is Sacred and nearly related to him. The Ark, a Symbol of the Divine presence, had David's serious thoughts, his primary care: and repairing the Lords house, having the Law read and taught, making provision for the Levites and Priests was the Principal endeavour, of good Hezekiah and Josiah.  
The Greek Father speaks of Jovian the Emperor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It was Princely wisdom in him to defend the Truth, because the truth could best support him.  
Princes are never so readily obeyed, as when the People are Religiously disposed: and Magistrates that heed not the defence of God's Laws, do but teach the people how to undervalue theirs: They must uphold their Church and their Crowns too, this belongs to them as Kings, that as Advocates of the Church, as a Father hath it. Even the Kings of Persia and Babylon decreed, that the Temple should be re-edified, and the God of the three Children, and Daniel, Worshipped, for which they were more celebrated, then for any other Enterprise. This made Constantine and Theodosius great, more than any other thing; And the Act of the King of Nineveh, when destruction was threatened, makes him famous.  
2. Secondly, To Blasphemers; to those, that defy heaven by horrid Oaths, and imprecations; that without any temptation often dishonour God. The Heathens would suffer none to revile their Gods. None of us willingly, would permit a reverend Friend to be exposed after this rate, to have his name forced into what is absurd, frivolous, and false, to be mentioned vainly & lightly, to be solemnly brought to attest an untruth.  
We ought not to trifle thus with the name of an Earthly King, and then not with his, who is the King of Kings; to acknowledge God, and yet thus to disgrace him, in some sense is worse than to deny him: It is to presume, that he is not, what we confess him to be, Omnipotent, and Omniscient.  
It is a very high provocation, and calls for Vengeance: Because of Oaths, the Land mourns, as Jer. 23.10. Is in black, as the word implies: Perjury, which is the addition of an Oath to a Lie, is a great indignity, and shall be followed with sore tho' sometimes slow, punishment; and a rash, extrajudicial usage of the Divine name, is as hurtful as fruitless.  
3. Thirdly, they are to be a terror to turbulent persons, and contemners of Authority; these are those, that libel and bespatter a Prince, that wound his Reputation, which is the way to weaken his Government, and invalidate his Laws; Inviso semel Principe, seu benè seu malèfacta premunt, saith that ingenious Historian Tacitus; when the King is once made contemptible, than things whether done or managed well or ill, are uneasy.  
These as St. Peter's Character is in 2 Ep. 2.10. are not afraid to speak evil of Dignities, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They tremble not when they blaspheme Dignities, Governors in Church and State. Libels are as Scouts of Sedition sent to spy out the inclinations of the people, or as infectious breath to poison them.  
These are they too, that wrist the best counsels and undertake by a malicious interpretation: whereas the Primitive Christians reverenced the Emperors,  hominem a Deo secundum— et solo Deo minorem, As a man next to God, and inferior, and accountable only to him; It is a strange fallacy then in any person to dishonour the King, & make that a Proof that he fears God.  
These are those, that embark themselves in State-Affairs, that out of a covetous spiteful humour, or a furious frantic zeal, embroil Kingdoms.  
These finally, are those that defraud the Prince of any part of his Revenue: when our Saviour maluit supra Legem solvere, quam id quod erat legis non solvere, as St. Ambrose phraseth it, when our Saviour rather chose to give more than the Law exacted, lest he should pay less, and under it; some remark to us, that he was taxed in his Mother's womb.  
Is not this for the good and maintenance of the whole? If the Root be without water, will not the Branches whither? Is not the wealth of a Politic Father both a credit and support to his Children? would not that do better in the Exchequer, which is consumed upon men's lusts? Custom is a thing among St. Paul's Debts, not to be paid of courtesy, but duty; not to be snipt by fraudulent defalcations: it is not a gratuity, donative, and mere benevolence; it is Gods part reserved for his Deputy, as an evidence of Subjection, and as a supply for his infinite Charge and Care.  
There is reason then (as His Majesty very lately by His Reverend Judges required) that Justices of Peace should see that He, and His Officers have Right done them as to this matter.  
4. Fourthly, they are to be a terror to intemperate and luxurious persons, to those that are hugely injurious to their Families, and impoverish them; it is too common for many well nigh to starve for one man's sinful excess; for the industrious and laborious to be overcharged for the relief of some, that are idle and expensive, and thus Trade and Manufactures are not improved.  
This unmanly and base vice of drunkenness makes men like low wet marsh ground, that is too often overflown with water, that breeds nothing but Toads, and such vermin.  
These like Wens disfigure the face of the Kingdom, and burden it. These are those, that not only put off Christianity, but Humanity, and lay themselves open to all immodesty and indecencies.  
Our Laws have made good provision against these exorbitances, that they may be banished: Let such persons as sop and soak themselves in drink (to borrow the expression of a learned and devout Person of our own) to their shame and loss be made to know this.  
3. Thirdly, I shall direct how Magistrates must terrify and punish Evil-doers.  
1. First, They must do it Verbo, by word, by good admonitions, and sharp reprehensions: when the quality of the Offender and the offence call for it, answerable roughness is to be used.  
It was Eli's fault, that he softly addressed his Sons, when so public and notorious in their enormities; he said to them (as 1 Sam. 2.23, 24.) Why do ye such things, for I hear of your evil deal, by all this People; nay my Sons, for it is no good report that I hear, etc. Whereas he ought to have knit his brows and frowned on them, as the word imports in 1 Sam. 3.13. He should have talked them roundly, and in good earnest; such are resolutely and peremptorily to be told, that without a speedy Redress, they shall come under the lash of the Law.  
When Arguments, and sweet insinuations, and meek approaches are ineffectual, and insuccessful; then rebuking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cuttingly, must take place; Them that sin, that is openly, rebuke before all, that others may fear, is an Apostolical Canon.  
2. Secondly, They are to terrify verberibus, with real punishments, with penalties proportionable to the crime, and agreeable to the occasion: that by corporal and other Chastisements, the Magistrates may suppress murder, theft, & other disorders in the Commonwealth, few doubt, unless they be against the office itself.  
As to Religion many have scrupled the lawfulness of force and compulsion. St. Augustine was once of this mind, but he retracted his opinion, when he saw the Donatists so barbarous and inhuman.  
Tho' the inward sentiments cannot be changed, yet the outward deportment is to be regulated. The mad and Phrensiful are to be bound, the Lethargic to be awakened, for their own and others good; he that seems troublesome, is most kind. The words of a friend are better than the kisses of an enemy. Melius est cum severitate diligere, quam cum lenitate decipere, as saith the Father in this Case, a Blow in love should be more welcome than a Compliment with deceit: Duritia vincenda, non suadenda is Tertulians Rule. Greg. Naz. had obtained some Patience to be used towards the Apollinarists, but when he saw how ill it succeeded, he wrote back to the Precedent of the Country after this manner, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. mine intercession was unseasonable, for those wicked men will not make so good use of your indulgence, as to be ashamed and bettered. Some say that this is the ready way to make Hypocrites; this is partly a mistake, for many by this means become true converts, they truly love that, which they were brought to out of fear; of many, that were compelled to the Marriage feast, there was but one that had not on a Wedding Garment.  
Besides the same may be argued against the scourges of God, the afflictions and judgements that he he sends; Pharaoh and Ahab were but humbled for a time, they were rank Dissemblers.  
The extraordinary Calamities, that God visited the irreligious with is ground surely for the use of the Magistrates ordinary Power.  
The Kings of Old, and the Emperors in the Christian state, always were persuaded, that when other means were not prevalent, they were licenc'd to have recourse to the Sword: The Church, tho' after the trial of all other experiments, had recourse to the secular Arme.  
3. Thirdly, They are to terrify, Vitâ & exemplo, by their life and conversation.  
A good life is a tart reproof, a reproach to him, that is dissolute, Castigat qui non consentit, as Lactantius saith well here, he is a Corrector, that is holy, just, temperate, patiented, to him that is otherwise.  
Those that are over and above others, do seem to command what themselves do; Why compelest thou, saith St. Paul to St. Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Why dost thou necessitate the Gentiles, etc. All this Violence was in his Practice, he laid no hands on them, as St. Hierome notes.  
That disease is most dangerous, that gins at, or comes from the head; tall Trees by their droppings destroy all the Fruits about them; the very deformities of great men are applauded and imitated, as was seen in Alexander; In an exalted condition the biggest offences are powerful, as the Historian observes concerning Cajus Caligula. And the Philosopher and Father tell us, That men heeded more what Jupiter did, than what Plato taught; Virtuous living creates Veneration in the Spectators and Beholders: Herod feared John, knowing that he was a just and holy man.  
Even those that will not follow, and with their lips condemn the good, yet secretly admire, and absolve them; I find no fault in this man saith Pilate, when about to pass Sentence.  
Whereas a sinful obscene life, makes a man a companion, and ranks him with the Basest; it weakens his commands, he cannot well be severe against what he is deeply engaged in; how can he clearly see to pull out the mote out of another's eye, that hath a beam in his own? He can but faintly tax that, which every one knows him subject to; he is obliged to be, and show himself an adversary, but how can he be, & show himself so?  
4. Fourthly, I shall in the fourth place show what Rulers are to be observed, that Magistrates may terrify Evil-doers.  
1. First, They must fairly search into things, that come under their consideration; sift out what is intricate, not be prepossessed and biased by plausible suggestions; they must hear both sides patiently, weigh matter of fact, and skilfully determine about it.  
It is said Prov. 25.2. That the honour of Kings is to search out a matter; it advanceth their honour to decide nothing but after strict examination, and give the clearest reasons of their proceed, and not be imposed upon by false colours, and deceitful glosses, which cunning wits are apt to put upon Causes that are brought before them; They are to try all to the bottom, that they may make a full discovery.  
They that give heed to every Story, and accusation, to every Calumny, will quickly be entangled in error.  
There will never want slanderers to traduce their brethren and neighbours, & to forestall them by slily instilling suspicions and jealousies; there is nothing so base, and sordid, but some can put it into an handsome dress and mode.  
2. Secondly, they must evidence their love to Justice, and their Resolution not to recede from it.  
When Solomon had made that prudent decision concerning the two women contending whose the living and dead Child was, the conclusion is, as in 1 Kings 3.28. And all Israel heard of the judgement which the King had judged, and they feared the King; for they saw that the wisdom of God was with him (in the midst of him) to do judgement. Where there is no partiality, no needless delays in Judgement, when no evil doer can hope to escape, nor innocent person fear to be oppressed, and deprived of what is his own, there are Governors respected  
3. Thirdly, They must fear and serve God:  
He will stand by them in his Service; he will direct, guide, bless them; he will (as in 1 Chron. 28.20.) be with them, he will not fail nor forsake them.  
And the Advice left to Solomon by David is, as V 9 And thou Solomon my son, know thou the God of thy Father and serve him with a perfect heart, and with a willing mind, for the Lord searcheth all hearts, and understandeth all the imaginations of the thoughts, etc.  
4. Fourthly, They must be a refuge and Sanctuary to the helpless, & to them that are overcome by might. God whom they represent, & whose receivers they are, hath undertaken the protection, and espoused the cause of the Fatherless, of the Widow, and the Poor: they are as his menial Servants, under a peculiar oversight, which charge he hath committed to the Magistrates, his Delegates.  
These are to plead their causes; they are to be eyes to the blind, hands to the impotent, feet to the lame, shelter to all the needy, against them that would wrong and devour them.  
Behold and hear a singular pattern of Justice, one of such integrity, that thereby he got respect; it is Job, who Chap. 29.11. of the Book that goes under his name, thus reports of himself, When the ear heard me, than it blessed me, and when the eye saw me, it gave witness to me, because I delivered the Poor that cried, and the Fatherless, and him that had none to help him; the blessing of him that was ready to perish came upon me, and I caused the widow's heart to sing for joy, etc. He was honoured, had his praise proclaimed, because he was always ready to listen to the complaints of the poor, and of such as had none to take their parts, when oppressed; He appeared on their side, and looked that none made a prey and preferment of them; He broke the jaws of the wicked, and plucked the prey out of their Teeth, he made them restore what they had snatched and extorted by violence: hence the worst of men stood in awe of him.  
5. Fifthly, they must sue to God for assistance & conduct.  
It was wisdom and understanding, gifts of Government that Solomon asked, when he had leave to desire what he would; when he had, as it were, a blank given him, and behold God gave him riches and honour, and all outward glory in abundance, as an over plus.  
It is prudence, courage, uprightness, knowledge, ability that they are to be importunate for and use proper means that they may procure them. They are soon overreached by flattery, mastered by difficulties, entangled by ignorance, overawed by greatness, surprised by craft, if God concur not with them; they are liable to temptations, which they easily fall into, unless he vouchsafe more than ordinary auxiliaries and advantages.  
And we, even for our own good, are to beg of God, that they may be rightly qualified for their employment, and sincere in the discharge of their Duty; Thus we shall partake of the benefits.  
There is a short Lesson for us in Num. 27. 16, 17. Let the Lord, the God of the Spirits of all flesh, set men over the Congregation, which may go out before them, and which may go in before them, etc. that the Congregation of the Lord may not be as sheep without a shepherd; we have another instance in 1 Chr. 29.19. We then do well pray That under them we may be Godly and quietly governed, and that they may truly and indifferently minister justice to the punishment of wickedness and vice, and to the maintenance of God's true Religion and virtue.  
5. Fifthly, I shall propound some persuasives to induce Magistrates to perform this duty, namely, to be a terror to Evil-doers.  
1. First, Thus they are true, honest, and beneficial to their great Master, the Prince; Righteousness exalteth a Nation, but sin is a reproach to any people.  
Religion makes a Kingdom glorious and prosperous; Sin debaseth it, as some of the Ancients have observed as to the Heathens: This is the great Prop and Bulwark of the Throne, as Pro. c. 16.12. and cap. 25.5. we read, Take away the wicked (Rebels and other ungodly persons) from before the King, and his throne shall be established in Righteousness. The continuance of David's house was upon this condition.  
He is Treacherous to the King, that punisheth not the impious, that is not active and zealous against Sedition, and other transgressions. It was as long as Vzziah sought the Lord that he prospered, as we are informed in 1 Chr. 26.5, 6. And when Jehosaphat walked in the Commandments of the Lord, and the Priests went about, and taught the Law, it follows, (as 1 Chr. 17.10.) And the fear of the Lord fell upon all the Kingdoms of the Lands, that were round about Judah, so that they made no war against Jehosaphat.  
That is an excellent piece of Instruction of St. Cyprian, Esto Religiosus in Deum, si vis illum propitium Imperatori, be thou pious towards God, if thou wouldst have him propitious and favourable to the Emperor.  
The prosperity of the Commonwealth, as Constantine told Anilinus Governor of Africa, did depend upon their estimation and practice of Religion, and therefore he afforded large immunities to the Bishops and others, that were more immediately conversant about it.  
This (as Evagrius acquaint us) was plainly affirmed by Zeno the Emperor. Yea it is delivered by an infallible hand, in 1 Sam. 12. ult. If ye (not he) do wickedly, ye shall perish both ye and your King.  
The sins of a People may ruin a Prince, tho' he have not offended in the like manner.  
2. Secondly, Thus Crimes will grow less numerous; It is such as are least punished that most abound, as we see in swearing, slander and drunkenness: theft and adultery are not so frequent and bare faced as those. Impunity invites men to break a Law; non-execution defeats the good designs of it.  
Thus those, that should lessen offences, do multiply them; and this Toleration of Injustice, and any impiety entitles them to it.  
I shall now pass on to the Inferences to be added by way of Application.  
1. Inf. First, Then there is no ground for Malefactors to think much or murmur, when threatened or punished; stubborn Diseases call for course remedies, and Medicines. Est merè diabolicum dogma; saith Beza, sinendum esse unumquemque, ut si volet, pereat, that everyone is to be suffered, if he will to perish, is a Diabolical opinion. Reason will tell them, that those that are prejudicial to themselves and others, must out of compassion be curbed; sometimes tied hand & foot Bears, & Tigers, & Wolves, and Lions must not run lose; nothing will prevail with some, but sharp handling, so disingenuous they are; Let them not complain, when they have but what is their due.  
2. Inf. Secondly, Then Government and Ruling is an hard task; they have unruly, strong passions, heady, boisterous men to set limits to.  
Hear Moses, a person of great learning, and rare accomplishments, expostulating with God (as Num. 11.11.) about this matter; And Moses said unto the Lord, wherefore hast thou afflicted thy servant? And wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me? He thought his shoulders unmeet for such a heavy Load.  
Such various tempers it is no easy thing to overrule, that they may proportionably Administer to the welfare of all; Solomon (as 2 Chr. 1, 10.) accounted it as well nigh impossible, Who can judge (saith he) this thy people that is so great?  
3. Inf. Thirdly, Then here is a Standard and great measure for Rulers; they are to promote what is good, and obstruct what is sinful and evil. A King (as Prov. 28.8.) that sitteth on the Throne of Judgement, scattereth away all evil with his eyes; there is not an ill thing hath the confidence to come in his sight. Every one is watchful that he may do what he ought. The young men saith Job, as Cap. 29.8. saw me and hid themselves, & the aged arose and stood up; They could not see him without awful apprehensions.  
The stourest transgressors should know that there is an holy warmth in the Magistrate's heart, & a sword in their hands; they should make those tremble & fly into corners  
They should (as one of their quality once professed) never deny justice to the poor for their poverty, nor pardon the wealthy for their riches.  
They should never give reward for affection, nor punishment for passion.  
They should never suffer evil to go unpunished, nor goodness unrewarded.  
They should not deny justice to him that prays for it, nor mercy to him that deserves it.  
They should never open their door to the flatterer, nor their ear to the backbiter.  
They should seek to be loved of the good, and to be feared of the evil.  
They should always favour the Poor, that are able to do little, & God, that is able to do much will favour them.  
They must call to mind, that Government is rather Gratiâ gubernati, then Gubernatoris, for the sake of the Governed, then Governing.  
They must remember, that all the Power in the World is unable to establish in a sinful course.  
They must not screen under their Authority, any Covetous or revengeful purposes, or Attempts.  
4. Inf. Fourthly, and lastly, then see here the happiness of a people, that hath good Rulers.  
What a blessing is it, that we have a Prince so Just, so Generous, and that hath declared himself an enemy to all exorbitances? Constantine's Court was applauded for being like a Temple, a Church; and when Cicero had executed the conspirators with Catiline, the people named him the Saviour and Founder of the City.  
Let us behold God in the Magistrate, and account of order as a precious thing.  
We cannot so much as be without Government, and then how great a mercy is it, when our Governors are active to prevent evil, and propagate good?  
Let us give them reverence in word, gesture, action, which we owe them  
Let us willingly obey their lawful commands, tho' sometimes (as we imagine) inexpedient.  
Let us not unnecessarily publish their mistakes.  
Let it be our daily prayers (as we have been lately taughe, by a better hand) that under them we may lead peaceable and quiet lives in all godliness and honesty.  
Let us study (be ambitious) to live peaceably and mind our own business, than we shall procure a blessing upon them, and ourselves, God will be magnified, the Throne strengthened, vice discouraged; and whatsoever things are true, whatsoever things are just, whatsoever things are pure, whatsoever things are venerable, whatsoever things are lovely, whatsoever things are of good report will thrive and flourish.  
FINIS.