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fying flame, to burn up our filthiness, and enkindle in us that divine love, that would make us zealous of good works. And this should be with us the matter of earnest and incessant supplication, not with diffidence, for he will give his Spirit to them that ask him, Luke xi. 13. Nor with diminishing thoughts of the necessity and value of the gift; take heed of that, for that were to be miserable, and undone by a principle; to be misled, by a profane false judgment, into the contempt of the most highly valuable things, that are most necessary to our true welfare; and which are all contained in the gift of the Spirit, as you may see by comparing Matt. vii. and Luke xi. with one another. In the one place it is said, he will give good things to them that ask him, in the other place it is said, his Spirit; implying, that the gift of the Spirit involves in it all good things. And certainly nothing can be good to any man, till he hath that Spirit, that makes him good; and we are greatly concerned to supplicate mightily for the effusion of that blessed Spirit, for these two purposes especially. First, that there may be a larger diffusion amongst us of vital religion, whereby we shall be at peace with God. Secondly, that Christian love may more abound, whereby Christians may be composed to mutual peace, and more disposed to mutual communion with one another.

1. That there may be a larger diffusion of vital religion. Wherein stands indeed their being at peace with God, when there is a mutual amplexus between him and them, mind touching mind, and spirit spirit; when he does, by his Spirit, embrace the spirits of men, and infuse light and life into hem, and adapt and suit them for his communion. To this purpose, we have great cause to beg and supplicate earnestly, for a greater pouring forth of his Spirit, that this living religion may spread amongst us; for we appear to be under a doom, while it does not so, that seeing we should see, and not perceive, &c. Isa. vi. O the fearful guilt incurred, one Lord's day after another! When great assemblies meet together, multitudes are besought and supplicated that they would be reconciled to God, but too few listen; peace with God seems not a valuable thing with us, his favour, in which is life, is little set by. When with many a one a treaty is continued, in order to peace, through many years, seven, ten, twenty, thirty, nay forty years, and yet this treaty brings not about a peace at last; but they stand out still hardened in their impenitency, infidelity, obstinacy, enmity against God and his Christ, through the power and dominion that an earthly, vain, carnal mind has in them, and over them; what can our peace with men signify in this case? What, do we not know, that the friendship of this world is enmity against God? Jam. iv. 4. 1 John ii. 15. And that it is as impossible for a man to be a sincere lover of God, and an over intense lover of this world, as to have two Gods; i. e. two supreme powers to govern him, two supreme goods to satisfy him. This must breed a perpetual war, till the case alters between thee and him that made thee; and wo to him that strives with his Maker. To have the wrath of God, armed with omnipotency, engaged against thee; and yet that thou shouldst not covet peace, that yet thou shouldst not cry for peace! To have the peace-making blood of thy Redeemer crying to thee, O be at peace with God! to have him that shed it thus bespeaking thee, I am ready to do the part of a days-man, have died upon the cross that I might do so, that I might effect, and bring about a peace between God and thee; I am ready to mediate, make use of me; I will undertake on God's part, that he shall pardon thee, that he shall forgive thee, and let the controversy fall, if yet thy neart on thy part will yield, melt, and relent, and thou cry for mercy. He came with this design into this world, the proclamation of angels at his coming spoke his design; Glory to God in the highest, and peace on earth, and goodwill towards men. Shall not all this be believed? or shall men pretend to believe it, and not consider it, or not look upon it as a considerable thing?

2. And there is as much need too, that we supplicate for this Spirit, as a Spirit of mutual love among Christians, to reconcile them to one another. Which indeed is also but to Christianize them, to make vital religion take place with them; for that same Spirit of Christ, which animates his body, and makes them his living members, makes them such to one another. And the matter speaks itself, that

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opposite spirit unto truly Christian peace and love, which
appears amongst us, nothing but the Spirit of Christ can
overcome; we are not to expect a cure of our distempers
in this kind, but by the pouring forth of this blessed Spirit.
And if there be not a cure, we are certainly to expect the
pouring forth of his wrath; and things look with a threat-
ening aspect upon us to this purpose. Now that opportu-
nity is so inviting, God's call so loud, and the way so plain;
that yet an indisposition to peace should be so obstinate,
that breaches should be kept open by trifles and unac-
countable things of which no man of sense can pretend to
give an account; that there is strife too manifestly, not from
the love of truth, whereof not one hair needs be lost, (nor
of any other valuable thing,) but merely from the love of
strife; when as to the most material and important truths,
men are agreed, but would seem to disagree, they mean
the same things, but impute to one another a different
meaning, and pretend to know the others' mind better than
themselves, that on that pretence they may quarrel with
them: all this looks fatally. And our unjust angers at one
another are too expressive of God's just anger with us all;
that his good Spirit, that Spirit of love, peace, kindness,
benignity is so notoriously resisted, vexed, grieved, and
despited by us. And the consequences are likely for some
time to be very dismal; though when God hath proceeded
in a way of punitive animadversion, so far as he shall judge
necessary for the vindication of his own name, and the
honour of our religion so scandalously misrepresented to
the world, it will be easy to him by one victorious effort of
that spirit to reduce the Christian church to its original
genuine temper, and make it shine again in its own native
light and lustre. But in the mean time, I cannot see that
there is greater need of an overpowering influence of the
Holy Ghost to draw men into union with Christ, and there-
by to bring back apostate souls to God, or to work in them
faith and repentance; than to bring them into union upon
Christian terms with one another. Or that the love of this
world, or any of the most ignominious sensual lust, or vice,
(drunkenness, gluttony, or any other,) are more hardly or
more rarely overcome, than the envy, wrath, malice, which
Christians ordinarily are not at all shy of expressing to-
ward one another.

I speak upon some experience, lamenting that having this occasion (which sense of duty will not let me balk) I have also so much cause to mention that foregoing observation. For I cannot forget, that sometime discoursing with some very noted persons, about the business of union among Christians, it hath been freely granted me, that there was not so much as a principle left (among those the discourse had reference to) upon which to disagree; and yet the same fixed aversion to union continued as before, as a plain proof they were not principles but ends we were still to differ for. In this case what but the power of an Almighty Spirit can overcome? To quote texts of Scripture upon such occasions signifies nothing even to those who profess a veneration for those holy oracles of God. Let such places be mentioned as are expressly directed against division, wrath, strife, slandering or backbiting one another, and they avail no more, than if the vice were the virtue, or the virtue the vice; no more than if it were a command to Christians to malign, to traduce, to backbite one another. To urge so plain and numerous scriptures in these cases, it is to as little purpose, as to oppose one's breath to a storm; it is the same thing, as if all scriptures, that had any aspect or look this way, were quite put out of the canon; and all this, with men zealous for the divine authority of the Scripture. And indeed it is come to that pass, as to look like a jest to expect that any man should be swayed by Scripture, or the most convincing reason agreeable thereto, against his own passion, or humour; or against the (supposed, though never so grossly mistaken) interest of his party.

Nor is it mere peace that is to be aimed at, but free mutual Christian communion with such, as do all hold the head, Christ. As peace between nations infers commerce; so among Christian churches, it ought to infer, a fellowship in acts of worship. I wish there were no cause to say this is declined, when no pretence is left against it, but false accusation; none but what must be supported by lying and calumny. Too many are busy at inventing of that which is no where to be found, that exists not in the

nature of things, that they may have a colour for continu- | much less justifiable is it, if not only communion be reed distance. And is not this to fly in the face of the au-fused, but ruin designed, to such as differ from us, about thority under which we live, i. e. the ruling power of the those our arbitrary additions to Christ's rules, and bounkingdom of Christ, the Prince of peace? 'Tis strange they daries of Christian communion! And scarce can very seare not ashamed to be called Christians, that they do not rious persons (even in so serious a matter) forbear to smile, discard and abandon the name, that can allow themselves when they see them that have done so much harm to their in such things! And 'tis here to be noted, that 'tis quite fellow-Christians attempt to justify it, only in effect from another thing, what is in itself true or false, right or wrong; their having power to do it; which would as well justify and what is to be a measure or boundary of Christian any thing, since no man does what he could not do. communion. Are we yet to learn that Christian commu- Nor yet do I look upon this proneness to innovate, and nion is not amongst men that are perfect; but that are la- devise other terms of Christian communion than Christ bouring under manifold imperfections, both in knowledge hath himself appointed, as the peculiar character of a and holiness! and whatsoever mistake in judgment, or party; but as a symptom of the diseased state of the Chrisobliquity in practice, can consist with holding the head, tian church, too plainly appearing in all parties: as I also ought to consist also with being of the same Christian reckon it too low and narrow a design, to aim at a oneness communion; not the same locally, which is impossible, of communion among Christians of this and that single but the same occasionally, as any providence invites at this party and persuasion; which would but make so much or that time, and mentally in heart and spirit at all times. the larger ulcus and tumor, a greater unnatural apostem And to such peace (and consequently communion) we are or secession, in the sacred body of our blessed Lord. all called in one body, Col. iii. 15. We are expressly re- Nothing in this kind can be a design worthy of a Chrisquired to receive one another, (which cannot but mean tian, or suitable to the Spirit of Christ; but to have Chrisinto each other's communion,) and not to doubtful dispu- tian communion extended, and limited, according to the tations, Rom. xiv. 1. If any be thought to be weak, and extent and limits of visibly serious and vital Christianity. thereupon to differ from us in some or other sentiments, if And hereof, that distinguishing judgment, which is necesthe difference consist with holding the head, they are not, sary, is as little difficult, as in private conversation bebecause they are weak, to be refused communion, but re- tween a visible friend and a visible enemy; or in public ceived; and received because the Lord has received them, and political, between a visible subject and a visible rebel. ver. 3. All that we should think Christ has received into So far as a discrimination can, and according to Christ's his communion, we ought to receive into ours, Rom. xv. rules (not our own unbounded fancies) ought to be made, 7. Scriptures are so express to this purpose that nothing any serious living Christian, of whatsoever party or decan be more. And indeed to make new boundaries of nomination, I ought to communicate with as such, and Christian communion is to make a new Christianity, and with only such. For living Christians to sever from one a new Gospel, and new rules of Christ's kingdom; and by another, or to mingle with the dead, is an equal transwhich to distinguish subjects and rebels, and in effect to gression; nor must our judgment of any such case be dethrone him, to rival him in his highest prerogative; viz. guided by mere charity; but must guide it, being itself the establishing the terms of life and death, for men living guided by the known laws of Christ. under his Gospel. It is to confine salvation, in the means of it, to such or such a party, such a church, arbitrarily distinguished from the rest of Christians; as if the privileges of his kingdom belonged to a party only; and that for instance, the Lord's table were to lose its name, and be no longer so called, but the table of this or that church, constituted by rules of their own devising. For if it be the Lord's table, they are to keep it free, to be approached upon the Lord's terms, and not their own. In the mean time, what higher invasion can there be of Christ's rights? And since the Christian church became so over-wise above what is written, in framing new doctrines, and rules of worship; how miserably it hath languished, and been torn in pieces, they cannot be ignorant, who have read any thing of the history of it.

And indeed there is not a difference to be found, amongst them that hold the head, but must be so minute, that it cannot be a pretence for refusing communion; for true Christian charity will, at least, resolve it into weakness. And men are generally so kind to themselves, that he from whom another differs, will be very apt to think himself the stronger; then does the rule conclude him, You that are strong bear the infirmities of the weak, and do not dispute with them, but receive them. This obligation immediately lies on the strong, and therefore must take hold of them that think themselves so, not to dispute with the others, but receive them; because the Lord has received them. Does he take them into his communion, and will not you take them into yours? To profess want of charity in excuse is to excuse a fault by a wickedness; it is to usurp Christ's judgment seat, and invade his office, Rom. xiv. 4, 10. Therefore wheresoever there is any such case to be found, that let a man be never so sound in the faith, never so orthodox, let him be in all things else never so regular through his whole conversation, if he do not submit to some doubtful thing, thought perhaps a matter of indifferency on the one side and unlawful on the other; this person must be excluded Christian communion for no other known pretence, but only that he presumed to doubt somewhat in the imposed terms: for this very doubt he is to be treated as a heathen or publican, or indeed no more to be received into our communion, than a dog, or a swine. How will this be justified at Christ's tribunal? But how

When

To sum up all; then shall we be in happy circumstances, when once we shall have learned to distinguish between the essentials of Christianity, and accidental appendages: and between accidents of Christ's appointing, and of our devising; and to dread affixing of our own devices to so sacred an institution. Much more, when every truth or duty, contained in the Bible, cannot be counted essential or necessary; when we shall have learnt not only not to add inventions of our own to that sacred frame, but much more not to presume to insert them into the order of essentials or necessaries, and treat men as no Christians for wanting them. When the Gospel shall have its liberty to the utmost ends of the earth. When the regenerating Spirit shall go forth with it, and propagate a divine and God-like nature, every where among men. When regeneration shall be understood to signify the communicating of such a nature and such dispositions to men. the weight of such words comes to be apprehended. (He that hateth his brother, abideth in death, 1 John 2.) When to be born of God, ceases to signify with us, being proselyted to this or that church, formed and distinguished by human device. When religious pretences cease to serve political purposes, when the interest of a party ceases to weigh more with us, than the whole Christian interest. When sincerity shall be thought the noblest embellishment of a Christian. When the wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the fatling together, and a little child shall lead them. And the cow and the bear shall feed, their young ones shall lie down together. And the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den. They shall not hurt nor destroy in all my holy mountain; for the earth shall be full of the knowledge of the Lord, as the waters cover the sea, Isa. xi. 6, 7, 8, 9. Then will our peace be as a river, and our righteousness as the waves of the sea, Isa. xlviii. 18. And the glorious Lord will himself be to us a place of broad waters, ch. xxxiii. 21. Where straits, and rocks, and shelves, shall no more affright or endanger us. But if these things take no place with us, then have we cause to apprehend, that the things of our peace are yet hid from our eyes.

A SERMON

FOR THE REFORMATION OF MANNERS.

ROMANS XIII. 4.

FOR HE IS THE MINISTER OF GOD TO THEE FOR GOOD.

THE temper of this our present assembly ought to be not | for a comment upon this, is expressed, 1 Pet. ii. 13, 14. Subonly serious, but also mournful; for the occasion it hath mit yourselves to every ordinance of man for the Lord's reference to, is both very important, and most deplorable, sake, whether to the king as supreme, or to governors sent and requires to be attended to, as with very intense consi- by him, for the punishment of evil-doers, and for the praise deration, so with deep sorrow. Even rivers of tears run-of them that do well. The words oveía, and apxorres, used ning down our eyes, as the words are, Psal. cxix. 136. in this context, admit of the same extent. So, among others, could not more than equal the sadness of the case, i. e. the that great man Grotius understands this place also, not same there mentioned; because men (as is meant by the only of kings and princes, but whosoever are the Tutores indefinite they) kept not God's law. That there should be status publici, (borrowing that expression from Seneca,) any such disorders in the intellectual world! That reasonable that are to take care of the public state, by whatsoever name creatures should be so degenerate, that 'tis become hardly they are designed. Indefinitely, any magistrate whatsoever. accountable why they are called so! They are said to be That which is said of such a one, contains an account of constituted and distinguished by reason, but disdain to be the original, and the end, of his office and power. The governed by it, accounting their senses and their vices original of it, that he is the minister of God, which signifies their better and wiser directors. With us the case is yet he is, as such, to act only by his authority, derived from worse! that in a Christian city and kingdom the insolen- him; as ver. 1. There is no power but from God, and the cies of wickedness are so high, tumultuate at such a rate, powers that be, are ordained of God. Which also implies, and so daringly assault heaven, that the rigour of laws, that such power is to be used for God, and that consethe severity of penalties, the vigilancy and justice of ma- quently God is to be the ruler's first and last; and he is to gistrates, with the vigorous assisting diligence of all good be subordinate to God, both as his principle and end. Aetmen, in their several stations, are more necessary, than ing by his authority, he is by consequence to act for his insufficient to repress them. The same considerations that terest; his minister, or servant, is to serve him. should excite our zeal, ought also to influence our grief; and the more apparently necessary it is that all possible endeavours be used for redress, and the stronger and more convictive arguments can be brought to evince it, the deeper sense we ought to have of the evils that create this necessity, and the more feelingly we should lament them. And if this be the temper of this assembly, and of all other, upon this occasion, this would give us measures, and set us right, as to the whole business of such a season. Nobody will then think it should be the business of the sermon, to please curious ears, or of the hearers to criticise upon the sermon, or that it ought to be my present business to compliment the worthy persons that have associated on this account, how laudable soever their undertaking is. But it will be the common agreed business of us all, to take to heart the sad exigency of the case, to be suitably affected with it, and quickened to what shall appear to be our duty in reference thereto. And though the words I have read do more directly respect the part and office of-Consequential, deduced from the former.-The primary rules, yet since there is that relation between them that govern, and those that are under government, that the duty of the one will plainly imply and connote the duty of the other; I shall so consider the words, as they may have a direct or collateral reference to all sorts of hearers; and do point out the duty, as well of them that live under government, as of them that govern.

We are therefore to take notice, that the text admits, either of an absolute consideration, or a relative. Absolutely considered, 'tis in assertion; relatively, it is in an argument, as the introductive particle, for, shows, 1. For the absolute consideration of the words, as they are an assertion, we are to see what they assert. The person spoken of under the term He, is any ruler, supreme or subordinate, as in that parallel text, which we may take

But besides what is thus implied of the general and ultimate end of the magistrate's power, in what is more directly said of the original of it; we have also a more explicit account of the end of it, viz. the next, and more particular end, which is two-fold. The end for whom, indefinitely expressed. For thee, i. e. for every, or any one that lives under government; and by consequence, the whole governed community. For all the parts make up the whole. And further we have the end for what, viz. for good, the good of each individual, and of the whole community, as comprehending all the individuals. Thus we see what the words contain absolutely considered, as they are an assertion.

2. We are to consider them relatively, as they are ar argument. So the particle, for, shows their relation, and directs us backward, where we shall see what they argue. And we find they are brought in to enforce the duty before enjoined, which is two-fold.-Primary, and more principal. duty is that ver. 1. Let every soul be subject to the higher powers, or to the powers that are above us. Some blame the comparative expression, sublimioribus, higher, for which there is no pretence, from the word ineptxovoal, that only signifies the powers mentioned, to be over us, whether in a higher or lower degree. Let them be less or more above us, we are to be subject to them.-The subsequent duty is double: first, that they are not to be resisted. A doctrine which from the terms of the context is capable of being so stated, as neither to be just matter of reproach or scandal to the wise and good, nor of sport and laughter to another sort of men. But that is not my present business. And secondly, that they are not to be (unduly) dreaded; or apprehended as a terror, i. e. not otherwise, than (in the design of their appointment) they are so, viz. to evil works and the workers of them, not to

the good, ver.
r. 3. A fear of reverence is indeed due from
all to their character, and the dignity of their station: a
filial fear, that of children, for they are the fathers of their
country; not a servile, or that of slaves, except from such
as are so; evil-doers, who are slaves of the vilest and more
ignoble sort; to their own lusts, that enslave their minds,
which might otherwise enjoy the most generous liberty,
under the meanest and more oppressive external servitude.
The text, according to its immediate reference, is but an
amplification of the reason alleged, why the magistrate is
not to be looked upon with terror and affright, by any but
such as resolve upon a profligately wicked course of life,
not by such as intend only a course of well-doing. For,
if thou be such, he is the minister of God to thee for good;
his sword is only formidable when it fetches its blow from
above, when it is bathed in heaven, as we may borrow the
words, Isa. xxxiv. 5. when it is wielded according to divine
appointment, and God and he concur in the same stroke.
When it is otherwise, 'tis true that the fallible or unright-
eous human ruler may for well-doing afflict thee, and
therein do thee wrong, but he can do thee no hurt, even
though the stroke were mortal, Luke xii. 4. for our Lord
forbids the fear of what is no worse; so said Socrates of
them that persecuted him to death, They can kill me, but
cannot hurt me. Who is it that can harm you (saith a
great apostle) if ye be followers of that which is good? 1
Pet. iii. 13. And 'tis added, ver. 14. If ye suffer for
righteousness sake, happy are ye-And hath any man
reason to be afraid of being happy?

by him, whom God hath deputed to be his minister, as he
is to promote common good, and be a terror to them that
do evil. This was the just claim and demand of that ex-
cellent prince, Psal. xciv. 16. Who will rise up for me
against the evil-doers, and stand up for me against the
workers of iniquity? This, according to lexicographers of
good note, is the import of that word, which we lay such
weight upon, and accordingly very valuable expositors un-
derstand this place. By this time therefore you may see
what place and order these words, I pitched upon, have in
the series of the apostle's discourse; and thereupon what
aspect they have upon the design for which we are met;
pursuant whereto, they admit of being thus summed up.
That for this reason, and under this notion, as the ma-
gistrate is to be a terror to them that do evil, and therein
God's minister for good to them over whom he is set; it
belongs to every soul, or to all persons under his govern-
ment, to be each one in his station, and according to his
capacity, actively, and with their own design, subordinate
and subservient to him herein.-In speaking to this I shall
show,-I. That the magistrate is God's minister, upon the
mentioned account. II. That therefore such duty is in-
cumbent upon all that live under government. The former
whereof is a doctrinal proposition, the other the use of it.
I. That the magistrate is the minister of God for the
good of them over whom he is set. This we are to consi-
der by parts.

That, 1. He is God's minister. Hereof none can doubt, who doubt or deny not the being of God. His being God's minister, signifies his deriving his power from him. Who else can be the fountain of power, but he who is the fountain of all Being? 'Tis true, the governing power hath not been always derived the same way, but it hath been always from the same fountain. When God was pleased to have a people within a peculiar sort of enclosure, more especially appropriate to himself; he was very particular in signifying his will, concerning all material things that concerned their government. What the form of it should be. What persons should govern, or in what way the power and right to govern should descend, and be conveyed to them. What laws they should be governed by. What the methods should be of governing, according to those laws.

But though this be the more immediate reference of these words," He is the minister of God to thee for good," and is, therefore, not to be unduly feared, they do yet ultimately and more principally respect the grand precept first laid down, of being subject to the powers over us. Which is evident, for that upon this very ground, and the intervening consideration, which further illustrate it, this same precept is resumed and pressed upon conscience, and a necessity is put upon it, on the same account, viz. that because the magistrate is the minister of God for good, and is to be a terror to evil-doers, and hath a sword put into his hands for that purpose, which he is not to bear in vain, but must be the minister of God in this kind, viz. as a revenger, to execute wrath, upon such as do evil; that therefore we must needs be subject, and that not only for Since it is very evident much is left to the prudence of wrath, but also for conscience sake. This is therefore the men, always to be directed by general rules of equity, and principal relation of these words, viz. as an argument to as these allow, by immediate interpositions of his own proprove that he, the magistrate, is the minister of God to us vidence; I resolve this discourse shall be involved in no for good; that therefore we ought not only not to resist controversies, and therefore shall not determine, nor go him, when he is doing his duty, nor be afraid of him when about to dispute as to what is so left, how much or how we are but doing ours; but that we also ought to be sub- little that may be. But it is plain and indisputable, that ject to him; and that, not only that we may escape wrath, the governing power he reserves, and claims to himself; but that we may satisfy conscience. This is therefore the i. e. not to exercise it himself immediately, in a political relation, according whereto we shall consider these words, way; but to communicate and transmit it to them that viz. as they are an argument to enforce the required sub- shall. So that in what way soever it is derived to this or jection. Which subjection, that we may the more fully that person, or under whatsoever form, the conferring of apprehend, 'twill be requisite with the more care to consider it he makes his own act: as we find it said to Nebuchadthe propriety of the word used to express it. It is a word nezzar, Dan. ii. 37. The God of heaven hath given thee that carries order, ráis, in the bowels of it, noraggio, a kingdom. And he is told, ch. iv. 32. The Most High ver. 1. and Torágerai, ver. 4. and with the preposition ruleth in the kingdoms of men, and giveth them to whomizo, it signifies order under another, as of inferiors under soever he will. And so much, you see, is in this context superiors; it imports therefore not to be subject only, but asserted to him over and over. Two things are plain in subordinate and subservient. And the form wherein it is this matter-That it is the mind of God there should be here used, admitting of its being taken not strictly in the such a thing as magistracy and government in this world passive sense, but in the middle, whereupon it may be in--And again, that men shall be governed by men, by some differently capable of being rendered actively, viz. not only or other of themselves; who shall be, as the text speaks, to be subordinate, but by your own act, and with your own God's ministers. As he is the original of the governing design, subordinate yourselves to the magistrate, come into power, the administration shall be in them. And of the order under him, as he is God's minister invested by him mind of God in both these there is sufficient indication by with power for such and such purposes. This, without the very law of nature; how is it conceivable such sentistraining, carries the sense yet higher. ments should be so common, if they were not from a common cause? He seems to me to have determined well (if it be considered in what way the course of nature is now continued, and by whom all things consist) that makes the governing power to be from God, as the Author of nature; and that though government, as it is such and such, be juris humani, it is juris divini absolutely considered, or as it is government. It was most apparently a thing worthy of God, when he peopled this world with such a sort of creatures as man, to provide for the maintaining of

And whereas ráis is a word of known military import, and signifies the order of an army formed for battle, wherein every one knows his own rank, place, and station, 'tis as if it were said, take your place, come into rank, that you may, under the commander's conduct, in acie stare, stand in order of battle; as the word vrirágocsai, rendered to resist the ruler, is ex adverso in acie stare, to stand in rank, or in battalia, against him. You are not only not to resist, but you are to assist, and in your place and station stand

a Suar. de Leg. Lib. 3. C., 3, 4.

of wrath; when a fixed, though most sedate and calm resolution to punish hath the same effect, this most different cause is called by the same name. In this allusion is wrath ascribed to God, the most serene and dispassionate of all beings; and hence they who represent him among men in authority, ought in this respect to be God-like too. Magistratus non debet irasci, judges (as Cicero most aptly speaks) ought to be legum similes, like the laws themselves, which are moved by no passion, are angry with no man, but keep one steady tenor, so as neither to despite an enemy, nor indulge a friend. To this temper it well agrees to design good (as in lancing a tumour) where one does a present hurt. Two ways may punishment be a proper and apt, though it be not always an effectual, means of doing good.

common order among them; who without government | cause when men afflict one another, 'tis usually the effect were but a Turba, a Colluvies, as a noted heathen speaks on a different account, a rout of men. Had man continued in unstained innocency, 'tis concluded on all hands there must have been a government among them; i. e. not punitive or coercive, for which there could have been no occasion; but directive and conservative of superiority and inferiority, as it is also even among the angels of heaven, where are no inordinate dispositions to be repressed. Much more is government, in the severer parts of it, necessary for lapsed man on earth; the making of restrictive laws, and governing by them. And that God should design the governing of men by men, was also most agreeable to the perfections of his nature; especially his wisdom and his goodness, considered in comparison to the imperfection of this our present state. When the government over Israel was a theocracy, God used the ministry of men in the management of it. That it should be his ordinary stated course to govern by voices or visions, or by frightful appearances, such as those on mount Sinai, had been very little suitable to this our state of probation; as his accurate wisdom we find hath determined; and was less agreeable to his benignity and goodness, which would not amazingly terrify, where he designed more gently to admonish and instruct. Hence had he regard to their frailty, who so passionately supplicated; let not God speak to us lest we die; and this his compassionate goodness we are led to consider, being next to treat of the end of this his constitution, viz.

2. That the magistrate is God's minister to men, for their good. Next to the sweet airs and breathings of the Gospel itself, where have we a kinder or more significant discovery of God's good will to men? Here we are to stay and wonder, not to assent only, but admire! To behold the world in a revolt! The dwellers on earth in arms, against heaven! And the counsels that are taken above are how to do them good! How God-like is this! How suitable to magnificent goodness! or beneficent greatness! being secure from hurt by their impotent attempts, and when revenge was so easy, to study not only not to harm them, nor also how they might less harm and mischief themselves; but how to do them good: this was every way great and most suitable to the greatness of God; wherein it falls into conjunction with so immense and absolute goodness, as doth beyond what any created mind would ask or think. This imports not implacableness, or destructive design towards the generality of mankind; but great benignity even to every soul, in as full extent as the command runs to be subject to the higher powers. This is, we find, another medium by which God testifies, or leaves not himself without witness, besides what we have elsewhere; that he gives men rain from heaven, and fruitful seasons.

The most compassionate eye of God beholds men, under the power of vicious inclination, bent upon destructive ways; whereas by the course of nature, which he hath fixed, he should give them ordinarily competent time, as he hath given them breath and being, and all things, Acts xvii. that they might seek after him, and labour to feel and find him out. They live in a contemptuous neglect of him, and are cruel to themselves, oft shorten their own time, live too fast, and make too much haste to dig their own graves, and turn their habitation into a charnel house; yea even bury themselves alive, in stupifying sensuality and vice. God, though provoked, hastens not their destruction by sudden revenge; he animadverts not upon them by flames and thunderbolts, nor amazes them by astonishing appearances; his terrors make them not afraid. He only clothes some, from among themselves, with his authority, who shall appear on the stage with them, as gods among men, resembling themselves in human nature, and God in power, as they should in other God-like excellencies; if men would so far co-operate towards their own welfare, as they ought, that by such gentler methods some stop might be put to the stream and flood of miseries, wherewith otherwise unrestrained wickedness is continually ready to deluge the world. The magistrate is herein an instrument of good and of wrath at once; these two things disagree not, to be a minister for good, and to execute wrath. This latter is said, in conformity to vulgar apprehension, be

1. As it may work the good of the offenders themselves. To which it hath in itself a tendency, if the disease be not so strong and stubborn, as to defy the remedy; as it puts them upon reflecting, and should awaken in them their considering power. As in the matter of treason against a rightful power, deliberasse est descivisse, to deliberate whether to be loyal, or no, is to revolt, so it is in the just and glorious rupture that is to be made of the bonds of vice, whereby men are held as slaves under the usurped power of the devil's kingdom. If once they come duly to consider, they will disdain so vile a servitude; when they meet with a check in their way, it may occasion them to check themselves, and consider their ways. No external means do any good to the minds of men, otherwise than as they themselves are engaged, drawn in, and made parties, in some sense against, but (as we are compounded) in a higher and nobler for, ourselves. This comes in as one among external means of that kind, as do give some present uneasiness, but in order to after-advantage; it afflicts, 'tis true, and no affliction is for the present joyous but grievous, but yields afterwards a peaceable fruit. When the magistrate's power is called a sword, it signifies its business is to wound; but as wounds are generally painful, some are sanative healing wounds, and so are these designed and apt to be. They vex a while, but vexatio dat intellectum, it rouses the understanding, and is most apt to do so to good purpose in plain and undisputed cases; and where there is no pretence for conscience, in the cause one suffers for.

Where indeed a formed and fixed judgment of conscience once hath place, for the practice which exposes a man to suffering; mulets and prisons, gibbets and fagots, are very improper means of illumination, or of public utility; if the civil peace, and the substance of religion, be not hurt by such practice. And the sincerity of that conscience is much to be suspected, that is ever altered by such methods; bat no man will pretend it is against his conscience, not to be drunk, not to debauch, or to be sober, chaste, and virtuous. Therefore a man's way lies open to that consideration which is most immediately to influence his practice, to correct a lewd, and begin a regular good course. He needs not be detained with any subtle disputes, or be put to solve perplexed doubts, or answer specious arguments and objections. It is obvious to him to bethink himself: "What a strange sort of anomalous creature am I become, whom the law of mine own nature remonstrates against! How degenerate a thing! that have forsaken my own noble order of intelligent creatures, to herd with brutes! That have made myself unfit for human society, otherwise than as one that must bear a mark, wear a disgraceful scar, from the wound of a sword, not that of a public enemy, or my own; but a sword drawn in defence of the sacred rights of God, and to vindicate the honour of mankind!" And hereupon, if the crime be not capital, with the concurrent use of other appointed means, and the blessing of God upon all, (from whence only the good issue can be hoped for,) may a vicious person be so reclaimed, as to become of great use in the world. Yea, and if the crime be capital, such as that the criminal survives not the punishment, but the sword of justice must cut him off from the land of the living; our charity will not let us doubt but there have been instances, wherein a prison and arraignment, and the sentence of death, have been the best effectual means to the offenders, of their escaping the more terrible sentence, and

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