A sermon preach'd Febr. 14, 1698, and now publish'd, at the request of the Societies for reformation of manners in London and Westminster by John Howe ... Howe, John, 1630-1705. 1698 Approx. 61 KB of XML-encoded text transcribed from 27 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A44696 Wing H3041 ESTC R22726 12744227 ocm 12744227 93192 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A44696) Transcribed from: (Early English Books Online ; image set 93192) Images scanned from microfilm: (Early English books, 1641-1700 ; 984:4) A sermon preach'd Febr. 14, 1698, and now publish'd, at the request of the Societies for reformation of manners in London and Westminster by John Howe ... Howe, John, 1630-1705. [2], 51 p. Printed by S. Bridge, for Tho. Parkhurst ..., London : 1698. Reproduction of original in Union Theological Seminary Library, New York. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng London (England) -- Sermons. 2004-10 TCP Assigned for keying and markup 2004-11 SPi Global Keyed and coded from ProQuest page images 2005-01 Judith Siefring Sampled and proofread 2005-01 Judith Siefring Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion A SERMON Preach'd Febr. 14. 1698. AND NOW Publish'd , at the Request OF THE SOCIETIES FOR Reformation of Manners IN London and Westminster . By JOHN HOWE , Minister of the GOSPEL . LONDON , Printed by S. Bridge , for Tho. Parkhurst at the Bible and Three Crowns in Cheapside , near Mercers-Chappel , 1698. A SERMON FOR THE Reformation of Manners . ROM . xiii . 4. For he is the Minister of God , to thee for Good — THE Temper of this our present Assembly ought to be not only serious , but also mournful : For the occasion it hath reference to , is both very important , and most deplorable , and requires to be attended to , as with very intense Consideration , so with deep sorrow . Even Rivers of Tears running down our Eyes , as the words are , Psal. 119.136 . could not more than equal the Sadness of the Case , i. e. the same there mentioned ; because Men ( as is meant by the Indefinite they ) kept not God's Law. That there should be such Disorders in the Intellectual World ! That Reasonable Creatures should be so degenerate , that 't is become hardly accountable why they are called so ! They are said to be Constituted and Distinguish'd by Reason , but disdain to be govern'd by it , accounting their Senses and their Vices , their better and wiser Directors . WITH us the Case is yet worse ! that in a Christian City and Kingdom , the Insolencies of Wickedness are so high , tumultuate at such a rate , and so daringly assault Heaven , that the Rigor of Laws , the Severity of Penalties , the Vigilancy and Justice of Magistrates , with the vigorous assisting Diligence of all Good Men , in their several Stations , are more necessary than sufficient to repress them . THE same Considerations that 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 . No Body will then think it should be the Business of the Sermon , to please curious Ears , or of the Hearers to criticize upon the Sermon , or that it ought to be my present Business to complement 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 quickned to what shall appear to be our Duty in reference thereto . AND tho the Words I have read do more directly respect the Part and Office of Rulers , 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 , 't is an Assertion ; RELATIVELY , it is an Argument . As the Introductive Particle , for , shews . 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 , Supream or Subordinate , as in that parallel Text , which we may take for a Comment upon this , is exprest , 1 Pet. 2.13 , 14. Submit your selves to every Ordinance of Man for the Lord's sake , whether to the King as Supream , or to Governours sent by him , for the Punishment of Evil Doers , and for the Praise of them that do well . The Words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , used in this Context admit of the same extent . So among others , that great Man Grotius understands this place also , not only of Kings and Princes , but whosoever are the Tutores status publici , ( borrowing that Expression from Seneca ) any that are to take care of the Publick State , by whatsoever Name they are designed . Indefinitely , any Magistrate whatsoever . THAT which is said of such a one , contains an account of THE Original , and THE End of his Office and Power . THE Original of it , that he is the Minister of God , which signifies he is , as such , to act only by his Authority , deriv'd from him , as V. 1. There is no Power but from God , and the Powers that be , are ordained of God. Which also implies , that such Power is to be used for God. And that consequently God is to be the Ruler's first and last : And he is to be Subordinate to God , both as his Principle and End. Acting by his Authority , he is by consequence to act for his Interest . His Minister , or Servant is to serve him . BUT besides what is thus imply'd of the General and Vltimate End of the Magistrates 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 twofold . The End for whom , indefinitely exprest . 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 an Argument . So the Particle , for , shews 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 enjoyn'd , which is twofold . PRIMARY , and more principal . CONSEQVENTIAL , deduced from the former . I. THE primary Duty is that V. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that only signifies the Powers mention'd , to be over us , whether in an higher or lower degree . Let them be less or more above us , we are to be subject to them . II. THE Subsequent Duty is double , 1. 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 . 2. THAT they are not to be ( unduly ) dreaded , or apprehended as a Terrour , 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 , V. 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 inslave 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 alledg'd , Why the Magistrate is not to be look'd upon with Terrour 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. 34.5 . when it is weilded according to Divine Appointment , and God and he concur in the same stroak . When it is otherwise , 't is true that the Fallible or Unrighteous Humane Ruler , may for well doing afflict thee , and therein do thee wrong , but he can do thee no hurt , even tho the Stroak were Mortal , Luke 12.4 . 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. 3.13 . And 't is added , V. 14. If ye suffer for Righteousness sake , happy are ye — And hath any Man reason to be afraid of being happy ? BUT tho 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 Considerations , which further illustrate it , this same Precept is resumed and prest 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 Wrath , but also for Conscience sake . THIS is therefore the principal relation of these words viz. as an Argument to prove that he , the Magistrate , is the Minister of God to us for good ; that therefore we ought not only not to resist him , when he is doing his Duty , nor be afraid of him when we are but doing ours ; but that we also ought to be subject to him ; and that , not only that we may escape Wrath , but that we may satisfie Conscience . THIS is therefore the Relation , according whereto we shall consider these words , viz. AS they are an Argument to inforce the required Subjection . WHICH Subjection that we may the more fully apprehend , 't will be requisite with the more care , to consider the Propriety of the word , used to express it . It is a word that carries Order , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Bowels of it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , V. 1. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , V. 4. And with the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it signifies Order under another , as of Inferiours under Superiours . It imports therefore not to be subject only , but Subordinate and Subservient . And the form wherein it is here used , admitting of its being taken not strictly in the Passive sense , but in the middle , whereupon it may be indifferently capable of being render'd actively , viz. not only to be Subordinate , but by your own act , and with your own design , subordinate your selves to the Magistrate , come into order under him , as he is God's Minister invested by him with Power for such and such Purposes . This without straining , carries the sense yet higher . AND whereas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 , 't is 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renderd 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 by him , whom God hath deputed to be his Minister , as he is to promote Common Good , and be a Terrour to them that do evil . This was the just Claim and Demand of that excellent Prince , Psal. 94.16 . 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 understand this place . BY this time therefore you may see what Place and Order these Words I pitch'd upon have in the Series of the Apostles Discourse ; and thereupon what aspect they have upon the design for which we are met . Pursuant whereto , they admit of being thus Summ'd up . THAT for this Reason , and under this Notion , as the Magistrate 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 Government , 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 shew . I. THAT the Magistrate is God's Minister , upon the mention'd account . II. THAT therefore such Duty is incumbent upon all that live under Government . The former whereof is a Doctrinal Proposition ; The other the Vse of it . 1. THAT the Magistrate is the Minister of God , for the Good of them over whom he is set . This we are to consider 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 ? 'T is 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 inclosure , more especially appropriate to himself , he was very particular in signifying his Will concerning all Material Things that concern'd 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 convey'd to them . WHAT Laws they should be govern'd by . WHAT the Methods should be of governing according to those Laws . SINCE , it is very evident , much is left to the prudence of Men , always to be directed by general Rules of Equity , and , as these allow , by immediate Interpositions of his own Providence . I resolve this Discourse shall be involv'd in no Controversies ; And therefore shall not determine , nor go about to dispute , as to what is so left , how much or how little that may be . But it is plain and indisputable that the Governing Power he reserves and claims to himself , i. e. not to exercise it himself , immediately , in a Political way , but to communicate and transmit it to them that shall . So that in what way soever it is deriv'd to this or that Person , or under whatsoever form , the conferring of it he makes his own Act , as we find it said to Nebuchadnezzar , Dan. 2.37 . The God of Heaven hath given thee a Kingdom . And he is told , c. 4.32 . The most High ruleth in the Kingdoms of Men , and giveth them to whomsoever he will. AND so much you see is in this Context asserted to him over and over . TWO Things are plain in this Matter . THAT it is the Mind of God there should be such a thing as Magistracy and Government in this World. AND again , That Men shall be governed by Men ; by some of other of themselves ; who shall be , as the Text speaks , God's Ministers . As he is the Original of the Governing Power , the Administration shall be in them . AND of the Mind of God in both these there is sufficient Indication by the very Law of Nature . How is it conceivable such Sentiments should be so common , if they were not from a common Cause ? He seems to me to have determin'd 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 tho Government as it is such and such be juris humani , it is juris divini , absolutely consider'd , 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 common Order among them , who without Government 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 , 't is 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 represt . 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 determin'd . And was less agreeable to his Benignity and Goodness , which would not amazingly terrifie , where he design'd 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 it self , 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 easie ; 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 fix't , he should give them ordinarily competent Time , as he hath given them Breath and Being and all Things , Acts 17. 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 , He though provok't hastens not their Destruction more , by sudden Revenge . He animadverts not upon them by Flames , and Thunderbolts , nor amazes them by astonishing appeaances . His Terrors make them not afraid . He only cloths some from among themselves with his Authority , who shall appear on the Stage with them , as Gods among Men , resembling themselves in humane Nature , and God in Power , as they should in other Godlike 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 . Because when Men afflict one another , 't is usually the Effect of Wrath , when a fixt , though most sedate and calm Resolution to Punish , hath the same Effect , this most different Cause is call'd by the same Name . In this Allusion is Wrath ascrib'd 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 Tumor ) where one does a present Hurt . Two ways may Punishment be a proper and apt , tho it be not always an effectual means of doing good . 1. AS it may work the good of the Offenders themselves . To which it hath in it self , a tendency , if the Disease be not so strong and stubborn as to defie 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 Vsurped Power of the Devils 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 engag'd , drawn in and made Parties , in some sense , against , but ( as we are compounded , in an higher and nobler sense ) for our selves . This comes in , as one , among external Means of that kind , as do give some present Vneasiness , but in order to after Advantage . It afflicts 't is true , and no Affliction is , for the present Joyous , but Grievous , but yields afterwards , a peaceable Fruit. When the Magistrates Power is call'd 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 rouzes 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 , Mulcts , and Prisons , Gibbets , and Faggots , are very improper means of Illumination ; or of publick Vtility , 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 . But no Man will pretend it is against his Conscience , not to be Drunk , not to Debauch , or to be Sober , Chaste and Vertuous . 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 detain'd with any subtle Disputes , or be put to solve perplext 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 my self unfit for humane Society , otherwise than as one that must bear a Mark , wear a disgraceful Scar from the wound of a Sword , not that of a Publick 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 blest effectual means to the Offendors , of their escaping the more terrible Sentence , and of obtaining Eternal Life . But however , tho the Ministry of Civil Justice doth often fail of its most desirable effects , as to the particular Persons that suffer it ( as even the Ministration of the Gospel of Grace proves also ineffectual to many . ) Yet 2. IT is not only apt , but effectual to do much Good to others , and generally to the Community . Punishment is justly said To be in its proper Design Medicinal to the Delinquents : Yet not always in the event * . But the Common Good , it may serve , when Contumacious Offendors perish under the deserved infliction of it . This was the thing design'd by the Righteous Judge of all the Earth , when he gave so particular Directions how to punish Offendors in such and such kinds , that Others might hear and fear and do no more so wickedly . And in all equal Government , 't is the Design of Poenal Laws that The Terror might reach to all , the Punishment it self , but to a few . And when the utmost Endeavours that can be used , shall have had that Happy Success to reduce a vast number of Offenders to a Paucity , we should rejoyce to see that there needed to be but few Examples made in such kinds . IN the mean time , where this Sword of the Lord , in the hands of His Ministers of Justice , is unsheathed , and used according to the exigency of the Case , it is an apt and likely Means to have an Happy Effect for the good of the Community , both as it MAY put a stop to the prevailing Wickedness of Men , and MAY avert from a Nation the provoked Wrath of God. 1. AS it may give some Check to the Daringness and Triumph of Vnrebuked Wickedness , which indeed , naturally carries in it a Pusillanimous Meanness , and a vile abjection of Mind , so as no where to insult , but where it meets , in those who should oppose it , a timorous fainting and succumbency . It so far resembles the Devil , whose Off-spring it is , that being resisted it flees . When Men find that while they dare to affront the Universal Ruler , and offer Indignities to His Throne ; there are those , that , cloathed with His Authority , and bearing His Character , dare to vindicate the Injury : When they feel the smart and cost of open Wickedness , it will , no doubt , become at least , less open , and seek closer corners . They will not long hold up the head , in so hopeless and deplorate a Cause , that can afford them no support , no relief to their abject sinking Spirits , in suffering for it . What encouraging Testimony of Conscience can they have , that not only act from No Direction of Conscience , but in Defiance of it ? What God can they hope , will reward their Sufferings which they incur by highest Contempt of God ? AND if such gross Immoralities be somewhat generally Redrest , as more directly fall under the Magistrates Animadversion , how great a Common Good must it infer , inasmuch as those Evils , in their own nature , tend to the detriment , decay , and ruine of a People where they prevail ? THEY darken the Glory of a Nation which how great a Lustre hath it cast abroad in the World , from the Romans and Spartans , and other civilized People ! when their Sumptuary , and other Laws , were strictly observed , that represt undue Excesses ; And when Temperance , Frugality , Industry , Justice , Fidelity , and consequently Fortitude and all other Vertues excell'd , and were conspicuous among them . It were a great thing we should have to transmit to Posterity , might we see England recover its former , or arrive to the further Glory which it is to be hoped it may acquire in these kinds ! YEA and the Vices which are endeavoured to be redrest , are such as not only prejudice the Reputation , but the real Welfare of any Nation . PROFANE Swearing tends gradually to take away the Reverence of an Oath ; which , where it is lost , what becomes of Humane Society ? AND more Sensual Vices , tend to make us an Effeminate Mean-spirited , a Desident , Lazy , Slothful , Unhealthful People , useless to the Glorious Prince , and excellent Government we live under , neither fit to endure the Hardships , or encounter the Hazards of War , nor apply our selves to the Business , or undergo the Labours that belong to a State of Peace , and do consequently tend to infer upon us a deplorable , but unpitied Poverty ; and ( which all will pretend to abhor ) Slavery at length . For they are most unfit for an Ingenuous , Free sort of Government , or to be otherwise governed than as Slaves or Brutes ; who have learnt nothing of Self-Government , and are at the next step of being Slaves to other Men , who have first made themselves Slaves to their own Vitious Inclinations . Thus are such liable to all sorts of Temporal Calamities and Miseries in this World. BESIDES , what is of so far more tremendous import , that the same vile and stupifying Lusts , tend to infer an utter Indisposition to comport with , or attend to the Glorious Gospel of the Blessed God , and so to ruine Mens hopes for the other World , and make their Case unconceivably worse , in the Judgment of the Great Day , than theirs of Tyre or Sidon , Sodom , or Gomorrha . BUT how much may a Just , Prudent , Well-tempered Vigilancy and Severity do , towards the prevention of all this ? And so much the more , by how much Publick Animadversions , shall render the things Men incur Punishment for , not only in common Estimate , Vnrighteous , but Ignominious things . THAT Principle of Shame in the Nature of Man , if by proper Applications it were endeavoured to be wrought upon , would contribute more to the reforming a Vitious World , than most other Methods that have ever been tried to that purpose . 'T is a tender Passion , of quick , and most acute sense . Things that are thought Opprobrious , have so sensible a pungency with them , that ( tho all Tempers are not herein alike ) many that can feel little else , reckon a Disgrace , an unsufferable thing . And I little doubt but if Punishments for grosser Vices , were more attempered to this Principle , they would have much more effect . THIS hath been too much apprehended by the Vsurping God of this World. This Engine he hath made it his business to turn , and manage to the contrary purpose , to drive or keep serious Religion out of the World , yea to make Men asham'd of being Sober , Temperate and Regular in their Conversation , lest they should also be thought Religious , and to have any thing of the Fear of God in them , and make them Debauch , to save their Reputation . A plain Document to such as covet to see a Reformation of Manners in our Days , what Course ought to be endeavoured in order thereto . A great apprehension to this purpose that Noble Pagan seems to have had , who enquiring whence Legislation had its rise , from some Man or from God ; and determining from God , if we will give the most Righteous Judgment that can be given ; doth elsewhere write to this effect , That Jupiter pitying the Miseries of Men , by their Indulgence to Vice , lest Mankind should utterly perish , sent Mercury to implant in them , together with Justice , Shame as the most effectual means to prevent the total Ruine of the World. And so inseparable is the connexion between being Wicked and being Miserable , that whatsoever molestation and uneasiness tends to extinguish Dispositions to Wickedness , ought to be reckoned given with very Merciful Intentions . IT is no improbable Discourse which an Ingenious Modern Writer , * hath to this purpose , ( for I pretend not to give his words , not having the Book now at hand ) that tho the Drowning of the World was great Severity to them who did then Inhabit it , yet it was an act of Mercy to Mankind . For hereby ( he reckon'd ) the former more Luxuriant Fertility of the Earth , was so far reduc'd and check'd , as not , so spontaneously , to afford Nutriment to Vice ; that Men in after time , must hereby be more constrain'd to Labour and Industry , and made more considerate , and capable of serious Thoughts ; and that when also they should find their time by this Change of the State of the World naturally contracted within narrower limits , they would be more awakened to consider and mind any Overtures , should be , in following time , made to them in order to their attaining a better State in another World ; and consequently the more susceptible of the Gospel , in the proper season thereof . IF God were severe with so merciful Intentions , what lies within the compass of these Ministers of his Justice , appointed for Common Good , ought certainly to be endeavoured ; in imitation of him , whom they represent . 2. THE Administration of Punitive Justice , when the Occasion requires it , tends also to the Common Good , as it may contribute towards the appeasing of God's Anger against a Sinful People , and the turning it away from them . WHAT may be collected from that Noble Instance of Phinehas's Heroical Zeal , upon which a raging Plague was stay'd , compar'd with the Effect which Ahab's Humiliation , and Nineveh's Repentance had in averting Temporal Judgments , would signifie not a little to this purpose . BUT I must pass to the SECOND Head of Discourse proposed , viz. To argue and enforce from hence the Duty incumbent upon all , under Government , as their several Stations and Capacities can admit , to be , in due Subordination , assisting and serviceable to the Magistrate , as in executing Punitive Justice , he is the Minister of God for good . AND this ( as hath been said ) is to be the Vse of the former part of the Discourse , which will answer the Design of the Apostles Discourse , and agree to the natural Order of the Things discoursed in this Context . For [ the Magistrate is the Minister of God for Good , to us ] is a Doctrine . And [ Let every Soul be subject or subordinate to him , accordingly ] an Exhortation which was at first propos'd , and is afterward resumed and prest , V. 5. as of absolute necessity from that Doctrine . WHEREFORE 't is necessary that we be , or we must needs be subject . There is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put upon it , a cogent ineluctable Necessity , arising even from hence , viz. from this Doctrinal Assertion as it is propos'd , and as it is afterward applied to this Purpose , we are not to be dispens'd with in the Case , but we must every one do our parts , in Subordination to the Magistrate , and that not only for Wrath , but for Conscience sake . We shall therefore shew , I. WHAT Duty we who are in private Capacities are exhorted to . II. SHEW the Strength of the Apostles Argument , as it is propos'd in the Text , and amplify'd in what follows , to engage us to that Duty . FIRST , For the Duty we are exhorted to , that we may understand what it is , I shall only premise some few plain things , and then leave it to your selves to judge , and conclude what it is , and cannot but be . 1. IT is plain , private Persons are not to do the Magistrates part , are not to invade his Office , or usurp his Authority , they are to act but in Subordination to him , as their Charge given them plainly imports . 2. THEY are not only not to oppose him . As the former would be too much , this would be too little . The Arguments us'd to enforce it , import much more . What because he is the Minister of God for good , and to me , Am I therefore only not to oppose him ? Can it be thought there should be such an apparatus of Argument , to draw from it so faint and dilute an Inference ? Ought not every Man so far to reverence God's Authority as to endeavour it may not lose its design ? And ought not every Man to co-operate to a Common Good , wherein each Man claims a part ? 3. IT is not only to save my self from Punishment , by not doing the Evil which would expose me to the stroke of the Sword. For my Duty , I am to do , not only for Wrath , but for Conscience sake , which plainly respects God and his Authority and Interest , which I am to Obey and Serve . And I am to endeavour not only that he may not be a Terrour to me , as an Evil-doer , but that he may be a Terror to them that are such . 4. SOMEWHAT positive is manifestly carried in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to subject or subordinate my self to him , under this very notion , as the Minister of God for good . Is this doing nothing ? HE is plainly said to be the Minister of God for good , under this special Notion , as he is the Administrator of Punitive Justice , viz. as he bears the Sword , and is to be a Terrour to Evil-doers . I AM so to subordinate my self , as that herein he may effectually serve the End of his Office , and not bear the Sword in vain . NOW upon all this , judge you your selves what is it that is left to be my Duty in a private Capacity , that is less than the Magistrates part ; more than the mentioned Negatives , and yet so much , as whereby I am to take care to my uttermost , that he may do good in his Office of punishing Wickedness ? So as that his doing his Duty must some way depend upon my doing mine , and be the effect of it , or of theirs who are in like Circumstances , and so but under the same common Obligation with me , so that ordinarily his Duty cannot be done , without any care or concern of theirs or mine . WHAT , I say , can it be less than to bring punishable Matters under his Cognisance ? OTHERWISE , if no Obligation lie upon private Persons , to this purpose , he will only be to punish such Wickedness as he beholds with his own Eyes . And then how narrow will his Precinct be ? What Multitudes of Magistrates must there then be ? And what a Monster thereupon would the Body Politick become ! BUT here if any Man ask me the Question ( because what is to be done herein is to be done for Conscience sake ) am I bound in Conscience to discover to a Magistrate all the Evil that I know by any Man that is justly punishable by Law ? TO this I shall only at present say , That Cases of Conscience can only be with Judgment resolv'd in Hypothesi , and with application to this or that Person , when material Circumstances , relating thereto , are distinctly known . I must have clear grounds if I will conceal such a Man 's punishable Fault , upon which I may judge , that more good is likely to be done to his Soul , that the Honour of God and the Publick Good , will be more served by the Concealment , than by the Discovery , and the Government not hurt , or endangered . BUT if the Crime be such as is National , and imports Contempt of God and his Laws , and in reference whereto , the Offender expresses more shame of the Punishment than of the Fault , and I will yet , upon private Respects , to him or my self , conceal it , I shall herein while I pretend Conscience in the Case , cheat my Conscience and not satisfie it . AND I add in reference to this Case . Let any Man that would exempt his Conscience from any sense of Obligation to endeavour the Punishment of Offenders in the mention'd kinds , take great care he do not ground his Concealment upon other , than very peculiar grounds , or not common to him , with any other Man in a like Case . Is it because such a one is my Friend ? Or he may bear me a Grudge ? Or I may lose his Custom , & c ? These are things so common , that guiding my self by such Measures , is both to overthrow Magistracy and Conscience too . UPON the whole , therefore , what is ordinarily a private Man's Duty in such cases , is sufficiently evident . THEREFORE , SECONDLY , Let us see the force of the Apostles Arguings to engage us to it . 1. THAT the Magistrate , as he is the Dispenser of Punitive Justice , is God's Minister . 'T is the Authority of God , that he is invested with . He hears a Sword , which God hath put into his Hand . Is that Authority to be eluded , and made to signifie nothing ? Is that Sword to be born in vain ? What an awe should this lay upon our Spirits ? It is therefore to be serv'd for Conscience sake , which hath principal reference to God. WE need not here dispute whether Humane Laws bind Conscience . No doubt they do , when they have an antecedent Reason or Goodness . If Men command what God forbids , the Apostles make their appeal to Enemies as Judges whom they were to obey . He is the Minister of God for good , not for hurt , or for no good . 'T is a perverting of God's Authority , to do mischief by the pretence of it , a debasing it , to trifle with it . BUT the Question is out of Doors , when Humane Laws are but Subsidiary to Divine , and enjoyn the same thing . And as that celebrated Saying of St. Austin is applied by him to the former Case of a supposed Contradiction of the Proconsuls Command to the Emperor 's for disobeying the Inferiour , 't is equally applicable , as fortifying the Obligation , to obey both , when they are co-incident . AND this Consideration can be insignificant with none but such as say in their Hearts , There is no God , that think this World hath no Vniversal Sovereign Ruler , or no Lord over it ; and it might as well be supposed to have no Intelligent Maker , to have become what it is by Chance . An Imagination which the most Vicious that make any use of Thoughts , begin to be asham'd of , and have therefore thought fit to quit the absurd Name of Atheist , for the more accountable , as well as more convenient Name of Deist . BUT then it 's strange , they should not see the Consequence from Maker to Ruler , and from God's having made this World , to its being under his present Government , and liable to his future Judgment . Or that , from any just apprehension of the Nature of God , they should not collect so much of the Nature of their own Souls , as to judge them capable of subsisting out of these Bodies , and in another World , and consequently , of their being liable to a future Judgment , for what they have been , and done in this ! Or that a Being of so much Wisdom and Goodness in conjunction with Power , as to have made such a World as this , and such a Creature as Man in it , should not have made him for nobler Ends than are attainable in this World ! IF any of themselves had power enough to make such another sort of Creature , and furnish him with Faculties capable of such Acquisitions and Attainments only to fetch a few Turns in the World , and form Plots and Projects in it , that must , with himself , shortly come to nothing ; they would have little cause to boast of the Performance : They would have cause to be asham'd of it . To use so unconceivable a Power , only to play Tricks , that neither themselves , nor any one else should ever be the better for ! And tho they might , hereby , a while amuse the World , they would gain little Reputation of Wisdom , or Goodness above other Men , by being the Authors of so useless a Design , that would at length appear to have nothing of Design in it . For finally it terminates in mere Nothing . BUT the Great God hath not left himself without Witness . The Illustrious Characters of his Godhead shine every where . He doth insist upon , and will assert his Rights in this Lower World. 'T is a part of his Creation , tho a meaner part . He Rules in the Kingdoms of Men , and he that Rules will Judge . The Jests and Laughter of Fools , will not overturn his Throne . They that have taught themselves to turn his Laws , and the whole Frame of his Government over the World into Ridicule ; because 't is to be hoped they do not use to laugh always , should be advised by a Wise and Great Man , in his Time , then to Judge of their Jest , when they have done laughing , sometime they will have done . And should consider that he , to whom it belongs , will judge over their heads as he will over us all . AND if his Throne and Government are as insolently as they are vainly attempted against by many , and the most connive , we shall all be taken for a Combination of Rebels against our Rightful Lord. It will be an heavy addition , to be partakers of other Mens sins , when every one hath more than enough of his own . LET me ask , Would you not dread to be found guilty of Misprision of Treason against the Government under which we live ? Why doth the Fear of the great God ? And the dread of being found Accomplices against him , signifie less with us ? AND what means it , that the Charge of Punishing great Offenders is given to the Community thou , every individual , as in the Text , thee , all the individuals making up the Community ? Thou shalt not suffer a Witch to live , Exod. 22.18 . AND so for the Idolater , Thou shalt bring forth that Man or Woman , and stone him — Deut. 13.13 , 14. chap. 17.2 , 3 , 4 , 5 , 6. Is it that all the People were Magistrates ? No , but that it was not to be supposed , that so horrid Impieties could long escape unpunish'd , but by the Peoples , as well as the Magistrates , neglect , upon which all would be taken as Conspirators against the great Lord of all . 2. TAKE the other part of the Argument , That the Magistrate is God's Minister [ for Good to us . ] Is it enough for us not to hinder ? Are we not all oblig'd in our Stations to promote our own , our Neighbours , and the Common Good ? Our own , as we keep our selves from being accessaries . Our Neighbours , Offending , as we contribute our Endeavour , that they may be less Wicked , and ( which we should further design ) that they may become good . Our unoffending Neighbours : For if grosser Wickedness rule without controul , who that are Pious , Sober , and Vertuous can long live , in Peace , by such ill Neighbours : We are for this directed to pray 1 Tim. 2.1 , 2. For Rulers , even all that are in Authority , that we may live peaceable and quiet lives in all Godliness and Honesty . And what we are to pray for , we do that ludicrously , if we endeavour it not too . Besides that the untainted , as yet , are liable to worse hurt , by The Contagion of their Example . And the Common Good is many ways to be serv'd , as hath been shewn . How laudable an Excellency among noble-minded Pagans was Love to their Country ! And even In this way to serve the Common Good was reckon'd by them a Praise-worthy Thing . He ( saith one of them ) that doth no harm is Honourable , but he is worthy of double Honour that prevents it . And he that assists the Magistrate in Punishing it , is most Honourable , and far excels all his other Citizens . So far were they from thinking it an Ignominious Thing , to bring Offenders to Punishment , and especially for Impieties , or whatsoever signified a Contempt of Religion . Such regard they had to the Honour of their Gods , who were no Gods. Shall we reckon the True and Living God to deserve from us , less regard to his Violated Honour ? THE Common Good , which in this way we are to promote , is so common , as all Good Men can , without scruple , concur in the design . And Blessed be God , they so generally do so . WE have the greatest Encouragement hereto by considering the Immediate Fountain of the Magistrates Power and Office , our Glorious and ever Blessed Redeemer and Lord , to whom all Power is given in Heaven and Earth , by whom Kings Reign , who is Head of all Things to the Church , and through whom , the Divine Goodness flows towards a lost World. This infers an Obligation upon all that bear the Christian Name , to serve the proper ends of this branch of his Power , as they have , in general , to acknowledge him for Lord and Christ. THEY who , therefore , make it their Business to promote this Design do not , herein , serve the Interest of a Party , but the Interest of the Vniversal Ruler , of our Blessed Redeemer , and of Mankind . AND they who are agreed , with sincere minds , upon so great and important an End , as the serving this most comprehensive Interest , are agreed in a greater Thing than they can differ in . To differ about a Ceremony or two , or a set of words , is but a Triffle , compar'd with being agreed in absolute devotedness to God , and Christ , and in a design , as far as in them lies , of doing good to all . An Agreement in Substantial Godliness and Christianity , in humility , meekness , self-denial , in singleness of heart , benignity , charity , entire love to sincere Christians , as such , in universal love to Mankind , and in a design of doing all the good we can in the world , notwithstanding such go under different denominations , and do differ in so Minute Things , is the most Valuable Agreement that can be among Christians . THEY that are thus agreed , are more one , and do less differ in the Temper and Complexion of their minds , from one another , than they who are never so much agreed in being for or against this or that External form , or mode of Religion ; but are full of Envy , Wrath , Malice , Bitterness , Falshood , do differ from them all , and from all good Men. And I doubt not , when God's time comes of Favouring Zion , we shall have Churches constituted by congregating what is of one kind , such as ( for the main ) are of one mind , spirit , character , and temper , and severing whatsoever is of a different kind , and quite alien hereto . And cease to have them constituted by what is unnecessary , much less by what is inconsistent with their very Being . Pride , Ambition , Vain glory , and a Terrene Spirit , with carnal Self-design , will not always prevent this . Heaven will grow too big for this Earth ! And the Powers of the World to come , for those of this present evil World. IN the mean time let us draw as near one another as we can . And particularly unite in the most Vigorous Endeavour of carrying on this Excellent Design , which is now before us . And let it be with a Temper of Mind , agreeing with God's kind design towards Men , in appointing the Magistrate to be his Minister to them , i. e. for the doing them good . Let it be with minds , full of all Goodness , in Conformity to the Original First Good , from whom , as such , this Constitution proceeds . Despond not , as apprehending the stream is too strong , and there is no good to be done . That is to yield the day to Victorious Wickedness . It is to give Vice the Legislature , to let it be the Law of the Age , and govern the World : And it is to give up our selves and our Nation , to perish , as a lost People . Let us not be lost , before we are lost . MUCH Good hath been done in this kind heretofore . There was a time when ( at Antioch ) the Severity of the Magistrate was much regretted in the Reign of that great Prince Theodosius , and upon an ill Occasion , the Contemptuous Subversion of his Statues . This cost Chrysostom divers Orations or Sermons to the People while yet Presbyter there . In one whereof he asks them , What hurt had the Terror of the Magistrate done them ? It hath Shaken off our sloth , made us more honest , diligent , industrious . He had told them above , and tells them after , They ought to give God thanks for it , that now there was not one Drunken Person , or one that sang Lascivious Songs to be seen . Their City was become as a Chaste Matron , where great Wantonness before did generally appear . YOUR Exp●●ience hath told you , much hath been do●● . You are still getting ground . God hath , we are to hope , effectually engag'd the Government in this Blessed Design . In Subordination thereto , go on with Alacrity . LET me finally set before your Eyes , the Instructive Practice of that Excellent Prince Jehosaphat , in a like Case , 2 Chron. 19. when he was bringing back the People to the Lord God of their Fathers , V. 4. And had set Judges in the Land , warning them to take heed as being to Judge not for Men , but for the Lord , V. 6. which shew'd they were not mere Matters of Meum and Tuum only , they were to Judge in , but Matters immediately relating to the Interest and Honour of God , for He distinguishes the Judgment of the Lord , and Controversies , V. 8. He charges all to whom he spake , as they were severally concerned ( and they were not concerned all alike ) to do their Work , V. 9. In the Fear of the Lord Faithfully , and with a perfect Heart ; and concludes as I do , with these Words , V. 11. Deal couragiously ; and the Lord shall be with the good . FINIS . Notes, typically marginal, from the original text Notes for div A44696-e180 Suar. de Leg. Lib. 3. C. 3 , 4. * Aquin. Sum. 1 , 2 dae . q. 87. Plato . De Leg. Lib. 1. In Protag . * Dr. Woodward's Essay . Ld. Verulam's Instaur . Mag. Plat. de Leg. lib. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Hom. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .