A SERMON PREACHED at the Cathedral of Norwich, UPON THE Annual Solemnity OF THE Mayor's Admision to his Office, being June 17. 1679. By B. Rively, Curate of St. Andrews Parish in the said CITY. Published at the Request, and with the Leave of all his Superiors in that Place. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Pet. 3. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. Pet. 3. 14. In the SAVOY: Printed by T. N. for Samnel Lownds, and are to be sold at his Shop over against Exeter-Exchange in the Strand. MDCLXXIX. A SERMON, PREACHED at the CATHEDRAL of NORWICH, Upon the Annual Solemnity of the Mayor's Admission to his Office, being June 17. 1679. Rom the 13th. Vers. the 14th. For he beareth not the Sword in vain. WHatever some misopineing and mispractising Christians of late have Taught the World to the contrary, there can be no Greater Friend to Civil Government (whether Supreme or Subordinate) than Christian Religion is. And, for Proof of it, if all other parts of the New Testament were silent, the Five first Verses of this Chapter would be sufficient. In the whole Discourse you have Two Generals, 1. strict and universally concerning Precept: And, 2. Mighty strong Arguments to back it. The Precept is in the first words of the Chapters; Let every Soul be subject to the higher Powers: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Authorities set over them; Civil Authorities having jus gladii, as in my Text: 'Twas here the Roman Emperor, and his Lieutenants (for the word is taken for the Persons of Governors as well as for their Power.) To these every Soul is by the Christian Apostle enjoined Subjection. 'Tis a Catholic Precept, and given to the Roman Christians (whether under Claudius or Nero, 'tis not material for they were both Persecutors) and, therefore, how any that boast themselves. Catholic, and own themselves of the Romish Communion (yet living under a very Constantine, and Theodosius) can Evade the Force of it, I understand not. Again, 'tis a Precept of the Christian Religion given to the first Christians by an Eminent Apostle and Disseminator of that Religion; and therefore how any that pretend to that Name, especially such as do it more Nicely, and Separately then the rest of their Brethren, should be made to boggle at it, I do as little understand as I did before. Yet so it is; As Catholic as it is, there are whole Orders of Men in the Romish Church, that think themselves unconcerned with it: And as Christian as it is, there were of old, and are still, whole Sects and Parties of Men in the purer part of the Christian Church, that seek to elude and baffle it. Therefore, 'tis well our Divine Author doth not barely propound it, but enforces it with strong Reasons, which I come next to consider. 1. The first Argument for this Universal Subjection to Civil Government is drawn from its Divine Original: For, there is no power but of God; and, the powers that be are ordained of God, Vers. 1. Here, not only Power in general, but the particular Order and Polity of it, whether in the hand of a Nero, or a Constantine— in a Supreme or a Subordinate is made to be a Sacred Institution. There is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both in the words, whereby it is asserted, not only to derive from God, as the first mover, and highest principle in the rank of Being's; but, to come of God too as the efficient cause; And therefore disobedience on this account must needs be the more Criminal, as being upon the matter a fight against God, a rustling and perturbing the Order and appointment of Heaven. 2. Argument; from the sin, and danger of resistance, vers. 2. Whosoever therefore resisteth the Power, resisteth the Ordinance of God, and incurs Damnation. First, 'tis resistance of the Ordinance of God, and so 'tis a sin; for, sin in its proper nature is the transgression of a Law; and, 'tis the greater sin, because against a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a Living Law, for so the Magistrate is; 'tis against God's Image, as well as his Word. Against the Power of God in the hand of Man; 'tis all one who Commands, God's Word, or God's Vicegerent, provided he commands nothing contrary to that Word. This Consideration at once invites Obedience, and aggravates Disobedience: Besides, 2. A person so sinning, incurs damnation, which is a mighty danger: the most terrible thing within the compass of human apprehension— importing, not only temporal punishment, but, without repentance, eternal too. And if fear be one of the most operative passions in the Human Soul, what should so just a cause of it produce? 3. Argument from the end, and use of Government, in respect both of good and evil men, for 3. 4. For Magistrates are not to be feared for good works, but for evil; Wilt thou then be without fear of the power? do well: so shalt thou have praise of the same: For he is the Minister of God for they wealth: but if thou do evil, fear: for he beareth not the sword for nought: for he is the Minister of God, to take vengeance on him that doth evil. As if he had said it vere a huge mistake to imagine that Kings, and Governors were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Vain and empty names, of no benefit or service in the Commonwealth. For how should Vice receive its condign punishment, or Virtue come by its proper Guerdon and Reward, but this way? How should the public Peace be preserved, the common Good be maintained, or particular Rights be defended, but this way? Better set under a Bramble-bush than have no shelter at all. It was better with Israel under Abimelech, than when there was no Magistrate in the Land, to put them to shame in any thing. Let Governors be what they will as to their personal faults; Foxes as Herod; Lions as Nero, yet by the design of their Place and Office, they are the Ministers of God to men for their good. God's Sword bearers towards evil-doers, and Gods Shield-bearers towards them that do well: Therefore for them that should be Subjects, under what pretence soever, to cast off all awe and regard to Authority, to turn Mutinous, Rebellious, or Seditious, and to lift up a Battoon of popular fury against this Sword of regular jurisdiction, is to spoil and defeat the most wise and experienced Instrument of Good, that ever was in the world. 4. Argument from the necessity of subjection, and the nature of that necessity, ver. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, &c wherefore ye must needs be subject, and that not only for wrath, but also for conscience sake; as much as to say, 'Tis not a point of in lifferency, and arbitrary Choice that I am now upon, but of necessary Duty, such as you cannot handsomely avoid, nor can any company of men in the world, consulting to make a Law against it, possibly render it null, or absolve you from it. 'Tis a practice we are held to, by a Bond that nothing can untie, even by Conscience, and that both natural and enlightened. Reason and Revelation guide and hold us to it. 'Tis not only a prudential thing, to live in subjection to them that are set over us in the Lord, as we would avoid the punishment threatened to resistance, in the verse foregoing; but 'tis a chief part of our Integrity and Conscience, both as we are honest men, and good Christians. And by the way, this is worthy of serious consideration to such as would pretend conscience against obedience to Governors in such Cases, wherein they have a power to Command.— But I forbear going further at this general rate; Thus much was necessary to find out where the words of my Text are; they are part of the Argument fetched from the use and end of Civil Government, as it relates either to good or evil men; and they have (as you see) coherence with the antecedent and subsequent part of the Apostles discourse, and are as efficacious towards the pressing of the primary Injunction of Subjection and Obedience as any of the others, and so I shall handle them under this proposition, or principal head, viz. That Civil Government is by no means to be counted a vain and useless thing in the world— for so much the words do naturally import, though they be concretively expressed, and only with reference (as some think) to the coercive part of the Magistrates Office. He beareth not the sword in vain. The (He) in my Text is the Power, the Potestas, in ver. foregoing, Wilt thou not be afraid of the power, do that which is, &c for he is, etc. So that the power is spoken of, as vested in some subject, and the Power, and the Impowered mutually suppose one another. And then for the (Sword) I take it to be comprehensive of the whole power, the Jus vitae, as well as Necis, and a Symbol of the defence of the virtuous, as well as of the offence of the vicious: And especially when our Apostle expresseth both for the praise of, etc. as well as for the punishment of, etc. and when he speaks not of drawingthe Sword, but of bearing it:— 'Tis not amiss so to understand it. This than I shall endeavour to make good upon this occasion— That Magistratical power, wherever it is lodged, either in the Prince or his Deputy, is not a vain or empty thing 1. 'Tis not so in its Institution and design. 2. It ought not to be so in its execution and effect. The First will evince the Doctrine, and the Second will apply it, and both will absolve my present undertaking. ●o the First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.— Magistratical power is not a vain thing in its Institution and Design, because 'tis neither without Author nor End, and they both such as will abundantly excuse it from vanity: for it hath God for its Founder, and it serves very useful and necessary purposes. First, it hath God for its Founder, so far it is from having no Author at all (which is one notion of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in my Text) that it hath the best Author of all. He that is the only wise God, and the God of Order, that can do nothing amiss, and has done all things well, is in another stile called the Blessed and only Potentate, and the King of Kings, and the Lord of Lords. 1 Tim. 6. 15. that is— the Source of all governing Power, whence all other powers derive. For these words must be understood as the following, as he only hath in ver. 16. God is the only Potentate, Immortality, i. e. originally and fundamentally. 'Tis true, Angels, and the Souls of men are immortal, but 'tis by dependence and derivation from God; and from the same Fountain, come these several Authorities, and great Commands of Men in the world. David describes this most Divinely in 1 Chro. 29. 11, 12. Thine O Lord, is the greatness, and the Power, and the Glory, and the Victory, and the Majesty, for all that is in Heaven and Earth is thine, thine is the Kingdom O Lord, and thou art exalted as head above all: both Riches and Honour come of thee, and thou reignest over all, and in thine hand is power and might, and in thine hand it is to make great, and to give strength unto all.— Solomon also saith the same thing. Prov. 8. 15, 16. By me Kings Reign, and Princes decree Justice; By me Princes rule and Nobles, even all the Judges of the earth Besides, what other sense can you make of that general and familiar Title of the Kings of Israel?— The Lords anointed.— or of Cyrus and Nabuchadnezzar, Heathen Princes being called God's servants, as they are several times in Scripture. Moreover, our blessed Lord himself authorises this Doctrine in Jo. 19 11. where he looks through the Person of Pilate to his Power (as he confesseth) given him from above. And in Jo. 10. 34, 35. Where he plainly consures the Jews unbelief, of his Divine extract by a concession of no less to their own Rulers. And as the Master, so have his Scholars (I mean the Divine Apostles, and their successors) been always thought to teach.— I am sure St: Paul is direct to our purpose in that first sentence. There is no power but of God, and the powers that be, i. e. the then obtaining powers, though Heathenish, are ordained of God; all of them, whether supreme or subordinate; for the superscription is the same upon greater and lesser coin, and to confirmation of this, he abounds with words in ver. 1. you have his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as I before hinted in ver. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ver. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ver. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nor doth St. Peter. contradict this, if rightly understood, for when 1 Ep. 2. ch. 13, 14. he calls for submission to the King and his Deputies, as to an Ordinance of Man; Submit yourself to every ordinance of man, whether to the king as Supreme, or to Governors sent by him, etc. This is by no means said exclusively of God, in their original Institution, as appeareth by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 annexed, Submit to every Ordinance of man for the Lords sake. God is not shut out in the main, though there may be an allowance of human skill and policy in the particular ranking and mouldings of civil power, 'tis as if the Apostle had said, Submit yourselves to your Governors, by whatsoever human Model, or Creation, they do hold that Government; whether by Natural Inheritance, or Legal Succession, or by election for Life, or for a certain Term: for, writing to scattered Christians (as in the first Verse of this Epistle) How could he better accommodate his Discourse? Besides, Pareus himself, no forward Man for a jus divinum in Civil Authority— fayes, 'tis here called an Human Ordinance, or Creation; not casually, as if it were devised, or brought in only by the fancy of Men: but either subjectively, because administered 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 appeal 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 easy 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 only a being, but order to all other parts of the World, how can I reasonably think he should leave Mankind only (which is his Masterpiece) 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 'tis the same, as 'tis vested, either in a Supreme, or a Subordinate. As to a Supreme Power— in Reason there can be no order, Sine Relatione ad aliquid primum, So speaks the Philosopher; which made Senator 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 Centre— i. e. something that hath no being in Nature: 'tis an Utopick, ussless there be in it somewhere a Supremacy. If Justice cannot be finally done, 'tis not done at all; and that can never be without a Supreme, or Centre, in which all Lines must meet— All Motions, Questions, Appeals, 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 Sovereignty, there they cannot avoid it for their hearts; as among the Lacedæmonians where the Ephori had it in spite of their Titular Kings; and among the Swissers at this day, where the People have it, for all the●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'll say; Is there the like reason for a Subordinate 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 Coercion, 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, etc. but, not to insist upon that, we find afterward the Constitution of the double Triumvirates under the Jewish Sanhedrim at Jerusalem; and also the Proconsul's, the Curators, the Precedents 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 Tetrarches; sometimes they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principalities, and other-while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Powers, one while 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So the Greek Authors express the several Banks of Magistrates in the Roman Monarchy, meaning, by Kings, such as were in the Sovereignty— 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 partake 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 fit Emblem of Sovereign Power, than the Sun, because though it be full of Water in itself, yet it is fain to make use of certain Streams 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 honour, aid, and fulfil the Supreme Power. Now, by this time, you have seen not only Rule at large, but as it is vested in a Supreme, 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 missed 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 'twill pose us to pitch upon any one kind of good that it doth not fitly tend to. The good of Personal, and Relative; of Public 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 establishment this way, and if there be any Spiritual benefit and consequence, may be conceived to have at least its value and establishment 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 Minds, you may justly place it to this account. Whole Nations, and Kingdoms, and Commonwealths, 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 divers 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 Christ's, and some his Vicars.— Others would distinguish-down Magistracy, by allowing the Heathen not the Christian Magistracy; and alleging, that now the Sword is a Carnal Weapon, and aught to be laid aside; and, that the Christian ought to be a Law to himself and noded 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 itself.— As for that of the Swords being a Carnal Weapon, and so not usable under the Gospel; that's only 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 only verified in the Sanctify'd Cutthroats of Rome, but in John-a-Leydens Crew a great while ago; and, in the Levelling-Party you know when; and, in another late Rabble of English Mammaluks; and, in a later than that of Scatch Enthusiasts, which yet might be all the Same Men (for aught I know) but Under several Disguises. As for their Fifth Monarchy under King Jesus, 'tis 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 design 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 men's 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 task on't, though most of his charge were Church-members .. A flock of innocent sheep must have a Shepherd, for though 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 Sheep's clothing you have heard of before now— In fine, as for that so much vaunted liberty by Christ the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Antimagistratical men (as they construeit) 'tis a plain Lie; Christ brought in no such thing as they pretend to. 'Tis a liberty from sin, but not from Duty: 'Tis a liberty from Lust, but not from Law: 'Tis a liberty from Satan's Tyranny, but not from God's Service. In a word, 'tis 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? 'Tis 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 Commonwealth, 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 only 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 sense of Government then to permit it to be thought a vain thing. 'Tis 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 Commonwealth 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 overrun 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 public Justice, would have peaceably determined. And as it serves thus by way of prevention,— so again, 'tis by this that wholesome Laws are made, and executed; that Justice is done; that Peace is preserved; that Vice is punished; that Virtue is encouraged; that human Society is kept on foot; that we enjoy ourselves; 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 Countries, and Shepherds of the People, and Nurse of the Church, and Heirs of restraint, and God's among men; through whose vigilancy all others might sleep; through whose care they might be secure; through whose public 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 'tis 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 folk's 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 Magistrate's Sword, as it emblems Use 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 Supreme— But the execution of Law, and Administration of Justice to the people, is the work of the Subaltern 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 public 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. 'Tis granted, the King's Authority virtually extends itself 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 Signpost, and the people will represent the King of the Country, 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, 'tis 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 itself at last. And the face of the Commonwealth, 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 pragmatic as to go about to teach you your Duty, which must needs know better than I, my design 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: 'Tis not meddling 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 resign 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 ●liena, our other folk's 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 samuel's 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 burden still: And this you have reason to esteem, not only your Honour, but your Happiness because thereby you have an opportunity of playing an aftergame, and consequently of amending what you shall see amiss in the fore one. But if there be so much heed to be taken in an Act of Resignation, what is there in an Act of Engagement? sure 'tis an easier matter to surrender, than to undertake a Magistrates Office. 2. To you then Sir, that are our Rising Sun, let my Speech be next directed. Consider that you may lawfully take that Sword, which God and Man both put into your hands; and when you are invested with your power, use it for God's Honour, the King's Service, and the people's benefit. Begin with God and Religion for a Gallio-Magistrate, that cares for none of these things, is rather to be accounted a Herdsman of , than a Governor of Christians.— Pray first unto God yourself, that he that girt you, may bless you, and then entitle yourself to the Prayers of the Church, by improving your Authority to its singular advantage. Govern with your Example, as well as with your Sword; and what of evil your Office cannot reach, let your Frown and your Eye scatter away— So saith Solomon, A prudent Governor scatters away evil with his eyes, Prov. 20 8. The good example of a Magistrate seems hugely reasonable upon his own account, and other folks too: upon his own, because he would hardly punish that in another, which he is guilty of himself; and so he would be tardy in his Office— And then upon others account, because there are a great many people in the world, that look in no other Book but the Lives of their Governors, and they go either to Heaven or Hell, as they are led by their Superiors. But chief, let your power and zeal bend itself against those sins of Swearing, Drunkenness, Whoredom, and Profanation of the Lords day, because these are crimes grown too modish, popular and strong for to be ●awed by any Church censure, or reproof.— And the best way for Reformation that I know of in this case, is strictly to execute the Laws of the I and against them. Finally let that Religion have your constant profession and countenance which hath crowned this Nation with so many blessings, and such deliverances as seem almost peculiar to it, I mean the Protestant Religion, as it is established in the Church of England; and let her public Worship, pure Ordinances, decent Rites, and lawful Ministers, never fail of your presence, support, and encouragement. But next to fear God, is Honour the King, 1 Pet. 2. 17 and this Sir, is as much your Duty, as any private Subjects, yea, and a greater obligation upon you: and however your place exalts you above the common Level, yet you must own a subordination, and accountableness to your Sovereign. Though you have an Officer to carry the Sword before you, yet you are yourself the King's Sword-bearer too. Your may have the Show, but he must have the Service; you may have the Honour, but he must have the Duty of it; or else you put the King's Sword into your scabbard, and fight against him with his own weapon. Next to God's, and the King's, the people's Interest is worthily considerable to you: for Government is not for you that Govern, but for them that are governed; not for private, but for public ends. 'Tis not to fill your own pocket, but to shake down the Fruit to them that are underneath; that you are advanced to a high place The Sword you take is by no means an Instrument of Particular Favour, or of Personal Revenge, but of Common Justice; and must be Wielded to the Public Ends of Law and Right, of Defence and Offence, as Cases happen within the Verge of your Government. You are, Sir, in a divers Notion, the City's Master, and the City's Servant: as is Master you have a Port allowed you, which it is your wisdom to keep: for he that despiseth himself, is the more easily despised by others— Be not wheadled by any Man out of your Authority, let him appear in what Cloak he will. As the City's Servant, you have all her just Rights, and Privileges to maintain; and, for your Assistance, you have many Fellow-Servants equally engaged, whose Aid you need not want in their vindication and assertion— Sir, I have no more, but as Michaiah to Ahab (yet without his Irony) Go up, and prosper. Use 2. Let me now speak but one word to the People and I have done. That the Magistrate should not bear the Sword in vain, by a neglect of his Duty, I have both generally and particularly exhorted: Now, that the People may not make him to do so, whether he will or no, I come to Exhort them, for, they have a way of blunting and dulling the Magistrates Sword, let him Whet it, and Wield it never so well: And that is, by their Obstinacy, and Perverseness, and Resty Ungovernable Humour. But, Brethren, and Fellow-Citizens, let me hope better things of you. That which in the Designation of God, and in its own Nature is so useful and necessary to Human Society, do not you render unprofitable to yourselves, by a Peevish, Crofs, and unsubmissive carriage under it.— Sirs, Do not you treat those Scarlet Robes, as some bold Birds will do a Malkin in a Cornfield; nor contemn that Sword, as if it were but a Lath in a Velvet Scabbard; Do not despise Dominion, or speak evil of Dignities, but preserve an awe and reverence always upon your Spirits to Public Authority, as towards an Ordinance of God; and believe it a matter wherein the Public Welfare, and the Honour of Religion are very much concerned. Do but suffer that Lawful Sword of Government which you live under to have its proper effects upon you— to keep you within due bounds of Order and Soberness, and Obedience, and you will thereby very much prevent its being borne in vain: you will ease your Magistrates of a great part of their burden, and you will gain unto yourselves the reputation of Loyal Subjects, and true Protestants. And now I think on't, this is a new Argument I have to enforce this Duty upon you withal: You see at this day the great Cry is against Popery, and that which most justly hath made that Religion odious to us, is, the Bitter Opposition it bears to the Government of this Nation, as it is now to remain Refractroy, Ill-natured, Discontented with, and, in any way (open or secret) Rebellious against the present Government, is plainly to take part with the Papists, and to help on their Malicious Designs against us. And, you can no way better approve yourselves, not only Christians at large, but of the best sort, that is, of the truly Reformed Stamp, and most agreeable to the Primitive-Christian Spirit, then by living in Subjection and Obedience to your Supreme, and Superiors in Church and State. It is too late here to meddle with the so much exagitated Question, How far we are to obey Governors? this I am sure; To pretend Conscience against Obedience, is expressly against St. Paul's Doctrine, teaching us to obey for Conscience sake; and, to Disobey for Conscience, in a thing indifferent, is never to be found in the Books of our Religion. Go home then, and if you be as you Profess, Christians and Protestants, show it not so much by your Raillery against the Pope, as Antichrist, and the Whore of Babylon, etc. as by hearty loving and embracing that Church, which he hates and pursues (you see) with all his Spite and Spleen; and confess at last, that that Settlement must needs be of God, that hath outlived so many Wars, and Conspiracies, and Fires, and Swords, and Poisons, against it: and, take it not amiss if (according to the Charge given to Titus, and, in him, to all the Successive Ministers of the Gospel) I do, upon this occasion, put you in mind to be Subject to Principalities Tit. 3. 1. and Powers, and to obey Magistrates; which is nothing else, in effect, but to strike in with the best Natured King, the best Constituted State, and the best Reformed Church, against the Worst sort of Enemies in the whole World.— FINIS.