Christ the head of civil government A sermon preach'd Novemb. 13. 1699, and now made publick, at the desire of the Societies for Reformation of Manners, in London and Westminster. By Joshua Oldfield, V.D.M.

A SERMON Preach'd before the SOCIETIES FOR Reformation of Manners . PROV . VIII . 15.

By me Kings reign , and Princes decree Justice .

IF good Laws against ill Manners be , as sure they are , Decrees of Justice ; these Kings and Princes , with inferior Magistrates , will be the Governing Societies , here on Earth , for Publick Reformation : A Work that did ever highly deserve , and now most apparently needs , the subservient Help of such Societies , as those before whom I speak . And as the best Assistance of the best Subjects may be herein reasonably expected , so it is like to be most easily and effectually engaged , when Civil Rulers shall be consider'd , as subordinate to that ever-blessed Society of the Father , Son , and Holy Spirit above , the One God , who , through the one Mediator betwixt God and Man , hath graciously vouchsaf'd to concern himself for the Reformation of a degenerate World , that Iniquity might not be , at least so speedily , or universally , its Ruine .

THOSE Excellent Instructions of Divine Wisdom , which we may find from Chap. 10. generally distilling in single , unconnected Sentences , have hitherto flow'd in a more continued Sence . 't is not my Business now , nor have we leisure here to trace the various Turns , and Windings of its Course ; wherein it is at once steadily pursuing the General End of making Men wise unto Salvation , and also serving many Noble , and Useful Purposes by the Way ; even as a River that waters the Land far and wide , while it is making to the Sea . But the particular Passage before us , is indeed more than enough for the short Line of my Time , and Thought .

AS to the Wisdom , nam'd in the Context , and plainly referr'd to in my Text , there is a Concurrence of approv'd Interpreters , not only Christian , but Jewish too , for its being the Eternal , Only-begotten Son of God . 't is true indeed , the Sex and Gender here us'd , ( as v. 1 , 2 , 3. ) with some particular Expressions , are of a less Obvious Reference to Him , and might seem utterly disagreeing ; but may we not very reasonably conceive them to be made use of designedly as a Veil , proper for the Time of the Law , and for other Purposes best known to Wisdom it self ? Yet in other respects , ( as in the 22 , 24 , 25 , 30 , and 31 verses , which can scarce be wrested to another Sence ) the Veil is enough transparent , and the Person discernible , however by the Light of the Gospel , where Wisdom , in the Phrase of Solomon , seems to be render'd ( but with a higher significancy ) by the {αβγδ} in that of St. John , and to shine forth more clearly in that LIGHT : Both were in the Beginning , v. 22 , 23. John 1.12 . Both with God , v. 30. John 1.2 . and Both with Men , v. 15 , 16 , 31. John 1.4 , 9 , 10 , 14.

YET , whilst I understand my Text of the Personal Wisdom with God ; I desire it may be particularly remarked , that I am far from excluding the Perfection of Wisdom in God ; or any Communication of it from Him : The former being imply'd , as the Light in the Sun of Righteousness , and the latter connoted , as the Beams which issue from it . Nor do I undertake to determine , whether Solomon himself meant more than these ; 't is sufficient , if the Spirit of Christ in him had a farther Reach , tho' to him unknown ; since probably ( as the Apostle speaks ) he ministred not to himself , ( or to those under that Dispensation ) but unto us the things , which are now reported by them , who have preached the Gospel . 1 Pet . 1.11 , 12.

NOW this Wisdom , as it hath more , than all the Strength and Constancy of the one Sex ; so does it likewise , in Tenderness and Attractive Graces , far surpass the other ; and is here represented as a mighty Princess , who with the most Compassionate Condescention , yet with a Becoming Majesty ; addresseth her self to recover lost Men , from the destructive Enchantments of that strange Woman ; Chap. 7. ( my stically the World , led on by the Devil , and follow'd by the Flesh ) and to recall them to that Natural Allegiance to Her self , which is so much their Interest , as well as Duty .

IN Order to this , among many other Inducements , she gives us to know , that even our Kings and Princes owe Homage to Her , and that She is at the Head of all , who so exercise Authority , as to be fitly called Benefactors .

ALL I can propose to my self , from so great a Subject , is only to draw out somewhat to promote Reformation , of Minds and Principles ; if it may be , as what would most effectually produce that of Practice and Manners ; or at least , that this may be attained , if that cannot . For which Purpose , I shall thus form the nearer Argument of the Ensuing Discourse .

Civil Government , especially in its Tendency to Publick Reformation ( with the Common Safety and Happiness ) has a more immediate and special Dependance on the Son of God , the Reforming , Saving Wisdom .

THIS is , for the main , only a Branch of that Comprehensive General , which from John 5.22 . has been laid before you by a very Skillful and Kind Hand , which more than supply'd the Service , from which I was providentially withheld . My Province is happily narrow'd , and yet how greatly , how very sensibly , do I need the Conduct , and Aid even of that Wisdom , whereof I am to speak ; that I miss not my Way , that I fail not a Work of so Publick and High Importance !

SOMEWHAT I shall Offer , I. OF the Tendency of Civil Government to Publick Reformation , in which the Common Safety , and Happiness is so manifestly concerned . II . OF the Son of God , the Reforming , Saving Wisdom , on whom that Government depends . III . OF the more Immediate , and Special Dependance it has on Him . And so shall proceed to Application .

AS to the First , that I may shorten my Work what I can , I shall not Offer at any Critical Observations , or Curious Enquiries about the Princes , Nobles and Judges of the Context , or the Kings and Princes of the Text ; whether they are design'd to signifie various kinds of Government , or only distinct parts of that particular Form , which had most obtain'd in the World , as being the most famous Instance , and which indeed comes nearest to the Divine ; when Kings reign by Decrees of Justice , and those Gods on Earth resemble the God of Heaven . And may not the Phrase of the Text , in Accommodation to our English Monarchy , and Stile , admit of such a Turn as this , By the Grace of God Kings reign , and with their Parliaments enact good Laws .

NOW the very decreeing of Justice , or the Justice in good and wholesom Laws decreed , has a natural and evident Tendency to Publick Reformation . with all it s implied and consequent Advantages . 't is certain , that ill Manners have given the Occasion to many good Laws , which tho' they serve to Direct , and Confirm the Good , yet are principally designed to Correct , and Reform the Bad . And in this respect it may be said of Man's Law , as of God's , that it is not made for a Righteous Man , but for the Lawles● , and Disobedient , for the Ungodly and for Sinners , for the Unholy and Profane . 1 Tim . 1.9 . that even such , as well as others , may be brought to Render to all their Dues ; Tribute to whom Tribute is due , Custom to whom Custom , Fear to whom Fear , Honour to whom Honour . Rom. 13.7 .

YET Justice ( as well as Wisdom ) requires , that Rational Minds be treated agreeably to their Nature ; and it were a manifest Wrong ( as well as Weakness ) to attempt , either their Instruction , or Government by meer Compulsion : Therefore all fit Methods of dealing with Men , as such , must take hold of Some Principles , either before Allow'd us , or which at least may be fairly Presum'd , as those of Common and Obvious Reason must , tho' they should not be Confess'd ; and to Deny them , were an injurious Reflection cast on Humane Nature , if not on it 's Author , and worthy of a Check : Whenas less obvious Points of Reason , and Matters of pure Revelation , must first be Entertain'd upon their own proper Evidence , before they should be rigorously press'd by humane Laws , tho' no doubt they may be guarded against Open Contempt ; and the Publick Safety must certainly be provided for against whatsoever Principle , or Pretence . But the great Business of good Laws , will be more effectually to repress , the Overt Acts of those vicious Inclinations ; which so often lead Men , in particular Cases , contrary to the general Dictates of their own deliberate Judgment , and Conscience .

AND the Tendency of such Laws towards Publick Reformation will yet more particularly appear , if we shall consider their Matter and Measures in some of the principal Decrees of Justice : As ,

1. TO God : That he be not Openly affronted , by the profane Deniall of his Being , contemptuous Neglects of evident Duty , or daring Commission of notorious Sin . To this may be added , That the Civil Magistrate may , and ought , by all proper , and lawful means to promote ; what in his Judgment and Conscience , upon the utmost Enquiry , he shall think most conducive to the highest Interests of Religion ; as particularly , in the careful Providing , and honourable Support of able and faithful Guides , and Obliging them to the just Discharge of acknowledged Duty . Thus he will have a very large Sphere of Activity for God , without invading his more immediate Province of Conscience , in Pretence of Service to him .

2. TO the Community : That Private Interests give way to that of the Publick , estimated by the most impartial Judges , and upon the most comprehensive View . That uncontrouled Vice be not Suffer'd to Damage , Endanger or Disquiet it . That it be not made a Property , not bought and Sold .

3. TO the Magistrate : Whatsover needfull Defence , with a Power Sufficient for the asserting his just Authority : A more constant Support becoming his Place and Dignity , with occasional Supplies answerable to Emergencies : And finally all fit Homage , and requisite Assistance .

4. TO Subjects more generally consider'd : The Saving , and Securing to them those Rights and Liberties , which are due , whether by Common Reason , or the Particular Constitution , and Fundamental Contract : As in our own case , those of Men , of English-men , of Christians , and of Protestants : And among their other Rights , we cannot but reckon a Liberty of Conscience , in matters consistent with the Common Safety and Peace , as one of the chief ; and do most thankfully accept from God , and the present Government that we now by Law enjoy .

5. TO the Poor : That the Disabled and Destitute be Maintain'd . That the Able and Willing want not Work ; nor the Idle a Spur to Labour .

6. TO Offenders themselves : That the justly Obnoxious go not unpunish'd , nor yet their Punishment outweigh the Offence ; and where it may be with Security to the Publick , that it should be adapted rather to Reclaim , than Ruine .

AND it is Humbly submitted to the Wisdom of our Lawgivers , Whether in some Cases , Lives might not be more Equitably , and to a more Publick Advantage spar'd , yea , Souls more probably sav'd , and the Crimes themselves more effectually prevented by the Dread of Servile Labour , and Hard Usage , than by that of Death it self upon Atheistical , idle , and Luxurious Minds ? And which I reckon not the least , whilst I name it last .

7. TO Persons of Merit : Whether by their Qualifications , and Endowments for Publick Service , or for some Notable Service already done . Honour , and other Rewards , are surely a Point of Justice due to such ; nor can the Marks of Publick Esteem , be any where more fitly plac'd , than on those ; who with a generous Prudence decline other Advantages , least they should clog their Pursuit of a general Good .

NOW are not such Decrees of Justice , a Publick Testimony for Virtuous Actions , and against the contrary Vices ? Are they not a most conspicuous Mark of Honour , upon Piety and Goodness ; a most visible Brand of Infamy , upon Profaneness and Wickedness ? Are they not plainly a Sentence of Condemnation , with greatest Solemnity pass'd , upon the Bad ; and as Publick Letters of Commendation , to the Good ; such as must be known , and may be read of all Men ? Letters of highest Authority , most deliberately consider'd , and sign'd by the Greatest , Wisest , and Best ; and if among these , by some of the Worst ; 't is a Testimony for Vertue so much the more considerable , as being that of Enemies ; extorted from them by the force of Reason , and Conscience even against themselves . Upon the whole , doth not Wisdom , in such kind of Edicts , cry , and Understanding put forth her Voice ? She standeth in the top of high Places , by the Way in the Places of the Paths ( as it were proclaiming those Decrees ) yea , she crieth at the Gates , at the Entry of the City , — Unto you , O Men , I call , and my Voice is to the Sons of Men . O ye Simple understand Wisdom , and ye Fools be ye of an Understanding Hea●t . Hear , for I will speak of Excellent Things , {αβγδ} , &c. v. 1 , 2 , 3 , 4 , 5 , 6 , &c. It might be read Princely Things , such as the Decrees of Justice in my Te●t .

AND whilst the Preceptive Part of such Decrees , recommends Virtuous Actions to the Understanding ; their Sanctions of Reward and Punishment , most fitly serve to press them on the Will ; as powerfully moving those two great Springs of Humane Action , Hope and Fear ; Exciting and Improving the Sence of Honour and of Shame , of Loss and Pain ; touching the more hardened Minds in that , which is , perhaps , their only Tender and Sensible Part , the Love of this World , and its present Good , dearer than their Souls , and more desir'd than Heaven . Thus even degenerous Principles are over-rul'd , to assist towards the Reforming of dissolute Manners , and the Tempter's great Engine so far turn'd upon himself .

BUT there is yet a much nearer , and more efficacious Tendency of Civil Government to Publick Reformation in the Execution of just Decrees . By this the Testimony mention'd is kept alive , whenas neglected Laws are buried in Oblivion , as if no such thing had ever been , or perhaps trampled upon with contemptuous Disdain . On the contrary , Execution gives a Standing and Open Confirmation to them , as being the abiding Sence of our Rulers , and those perhaps in a distant Succession from the Princes , who first decreed them ; so that they appear to have been well weighed , and wisely resolved . Must they not then strike the Mind with a stronger , and more convincing Light ? And will not the repeated Instances of their yet Living Force revive , and raise Languishing Hopes ; startle and rowse up Sleepy Fears ? Will not fresh Scenes of Loss and Shame , of Misery and Death , visibly pursuing Vice , quicken our Flight from so Destructive an Evil ? And when we see Magistrates with Ministers , Great and Good Men , tho' otherwise differing , joyn their united Force against it , as a Common Enemy ; who but must think of falling in ? So clear is the Tendency of just Laws in Vigorous Execution to Common Reformation , that 't is then most happily begun , and in the most hopeful way to proceed . I might here shew , how the Common Safety and Happiness stand inseperably join'd with it , both by the settled Nature of things , and the Unchangeable Ordination of God . But this has been sufficiently done by Others on the like Occasion : Nor does it fall so directly in my Way . Therefore to proceed ,

II . TO the Consideration of that Reforming , Saving Wisdom , by whom Kings reign , and Princes decree Justice , The Son of God , into whose Name , together with that of the Father , and the Holy Spirit , we have been Baptiz'd , and thereby solemnly engag'd , as his Disciples , to Learn , and Observe all things , whatsoever he hath commanded , or given in charge for us , Mat . 28.19 .

THIS Son of God , however he be distinguish'd from the Father , and the Spirit ; is yet so far , even Intelligibly , One with them ; that there is an Exact , and Unalterable Agreement of Apprehension , Inclination , and Interest among them ; so as there never was , or can be any Schism , or Division : I am far from saying , or thinking ; that this is the whole of their Unity , or that it is the very thing it self , as in God : For I pretend not , By searching , to find out the Almighty to Perfection . I do easily grant , that there is somewhat more Fundamental , that lies yet deeper , and in the dark to us . But what if so much , as I have offer'd , may serve to direct those Affectionate , and Practical Regards to the Father , Son , and Spirit ; which are much more our Concernment with them , than any Niceties of Speculation about them . And if in every Creature there is a Hidden Substance , the more inward Support of what appears to us ; what Wonder , that the Creator should be so superficially known to us ? We are forc'd in reference to Finite Beings , after the Enquiries of so many successive Ages , to reckon it a very Competent Pitch of Knowledge , that may but tolerably guide us in the Value and Use of things ; why should we despise , and reject like Notices of the Infinite and Invisible God ? And now , 't is certain , while I have such ( tho' confessedly imperfect ) Apprehensions of the Divine Unity , I cannot be fairly charg'd with Nonsence ; as if I held a Word without a Meaning , or that the Meaning affix'd , were utterly Arbitrary or Insufficient : Nor yet can a Contradiction be fasten'd upon me , whilst I presume not Formally to state either the Difference on one hand , or Unity on the other as in God ; But am only attempting so far towards it , as I can discern my way , and may safely wade in this great Deep , and as may , I hope , be Sufficient to direct my course towards God .

The like Method I would take , in giving some very brief Account , more particularly , of the Son ; a Term taken from amongst Men , which tho it cannot exactly agree to him , who is the Son of God ; yet certainly intends , to lead us to some such Apprehensions about him , as may be allow'd to our Weakness , and will be sufficient for our Purpose . As now for Instance , That he has Divine Power , Wisdom , and Goodness , as well as the Father ; even as among Men , what is Essential to him , who is the Father ; is also found in him , who is the Son : Thus he is said to be the {αβγδ} , or ( reflected ) Brightness of his Father's Glory , Heb . 1.3 . Besides it imports , that yet he is not the Father ; but some way so distinguish'd , as to be capable of the different Attributions , given to him alone in Scripture : Thus the Son is said to Judge , and not the Father ; John 5.22 . Again , the Son , not the Father , hath assum'd our Nature , and espous'd our Cause , Interposing that Nature , in its Union with himself , betwixt a provoked God , and obnoxious Man , that as our Shield he might receive upon himself , and break off from us the Insupportable Stroke . And yet again , that what Likeness soever there is to the Father , he has from him , and is some way a Resultance from his Nature ; as a Son among Men is not a work of Art , but the Production of humane Nature . Thus this Wisdom was brought forth before the Earth was made , V. 24 , 25 , 26. and his Glory such as of the Only Begotten of the Father ; John 1.14 . Tho' after all , He is not as the Sons of Men , an Arbitrary , or Accidental Production , but Necessarily flowing ; yet with full Concurrence of Will , from the Divine Nature of the Father .

THE Name or Character of Wisdom may perhaps Insinuate , that the Son of God is , more peculiarly , the Natural Resultance of the Divine Wisdom , fully Representing God ; the Image ( as he is called , Coloss . 1.15 . ) of the Invisible God ; who being by the mighty Energy , and Force of the Infinite Mind so Form'd , and Conceiv'd as the Internal {αβγδ} , or Word expressing God to Himself , lay Originally , in the bosom of the Father , John 1.18 . yet even there , in a Sort brought forth to the Father's Complacential View , Being daily his delight , and Rejoycing always before him , V. 24 , 25 , 30.

THUS did he Eternally Represent the Father to himself , as also in Time , he is the Wisdom declaring God , in the Work of Creation , and to the Intelligent Creature ; especially in the Matter of Redemption . All those things were made by him , John 1.3 . in which the Invisible things of God are clearly Seen ; Rom. 1.20 . No Man has seen God at any time , the Only-begotten Son which is in the bosom of the Father , he hath declared him ; John 1.18 . And through Jesus Christ , by whom God created all things , is to be made known unto the Principalities and Powers in Heavenly Places , by the Church , the manifold Wisdom of God , Eph. 3.9.10 . Thus is he the Wisdom , that discovers God by his Spirit in the Prophets , 1 Pet . 1.11 ; By himself as the {αβγδ} , but especially , when this Word was made Flesh and dwelt among us , declaring to men the whole Counsel of God , so far as requisite for their Salvation .

NOW the Salvation of Men is every where in Sacred Writ , represented as the great Design and Business of this Wisdom ; whom therefore Whoso findeth findeth Life ; and shall obtain Favour of th●… Lord . But he that sinneth against Her wrongeth his own Soul ; all they that hat●… Her , love Death : v. 35 , 36. The Living God is , by his Son , the Saviour of all Men especially of those that believe ; 1 Tim . 4.10 . Men singly considered are capable no●… only of Temporal Salvation , but Eternal whenas this belongs not to Societies as such , for so they are but of a Temporary Make ; and their particular Members may in the other World , be sever'd as far as Heaven from Hell ; tho' here they must Ordinarily , and for the Generality of them , stand or fall , suffer or prosper together .

But certainly , Wisdom well knows that the Uncontrouled Pride and Arrogancy , and the Evil Way , and the Froward Mouth she so justly hates ; will never comport with the Peace and Welfare of Men , either in their Single or Social Capacity . She therefore leads in the way of Righteousness , in the midst of the paths of Judgment , that she may cause those that love her to inherit Substance , and may fill their Treasures ; v. 20 , 21. For this is scarce naturally possible , where Pride , and Fulness of Bread , and Abundance of Idleness prevail : Nay , tho' the Poor be pinch'd , for the leaving an Inheritance or filling our Treasures ; the Society will it self grow Poor . Those other Sins of Sodom , are indeed too chargeable to be maintain'd , tho' with the Help of this . The whole Kind of Sin must finally die , that Souls may eternally live ; and some sorts however must be , at least , outwardly suppress'd , that Societies may thrive and flourish . Nor , is this to make Men Hypocrites ; but indeed to bring them so much nearer the Truth , of what they pretend to as Christians , or Persons of Honour , Men of Reason , or at least of Common Sence : And it may prove a means , of making them sometime Christians indeed ; as it tends to dispose their Minds towards Thinking on their Ways , and turning their feet to God's Testimonies ; yea , presseth them to make haste , and not delay to keep his Commandments , Psal . 119.59 , 60.

AND farther , this Wisdom can't be suppos'd to design or attempt Man's Salvation ; but in a Way worthy of God , and agreably to the Measures eternally concerted . And here may we not conceive the Father ( as highly provok'd , yet willing to spare in a becoming way ) to withdraw his more immediate Government from a Rebellious World , render'd by Sin incapable of that Beneficent Justice , which would have rewarded Man's entire Obedience , with a more than Royal Bounty ? Whenas , if he would now rule according to the first Constitution , his Government 〈◇〉 be that of a Consuming Fire over Briars and Thorns : Therefore it pleas'd the Father , to commit all Judgment to the Son ; that he might administer Affairs in a way of Sovereign Grace , yet directed by the most exact Wisdom , and guarded by Rectoral Justice . A Justice not less sure , tho' it be more slow , as waiting Men's Repentance and Amendment ; but falling far heavier at last on the finally impenitent . In the mean while , the Father will not speak to Sinners , nor hear from them , but thro' the Son as Mediator ; will not receive any Service , nor confer any Favour , but by his Hand ; nor yet may He at last present any of them otherwise than Faultless , before the Presence of his Father's Glory , Jude 24. In short , his Government as Mediator to be founded in Redemption , and exercis'd in a Way of Reformation .

First , TO be founded in Redemption : The Father , for the Godhead , insisting upon such a Reparation of God's injured Honour , and Evidence of his Glorious Holiness ( or God-like Sence of what became himself ) that He , who would speak for Sinners ; must die for them : He that wo●●● interpose betwixt God and them , must suffer from both ; not only be pierc'd by them , but bruis'd by him ; as if the very Office of an Advocate for such , had drawn a kind of Guilt upon him . Thus was He to be a Priest upon his Throne , Zech . 6.13 . Redeeming us from the Curse of the Law , by being made a Curse for us ; Gal. 3.13 . And therefore highly exalted , because he became Obedient unto Death , even the Death of the Cross ; Phil . 2.8 , 9. And tho' this was not actually undergone , till the Fulness of Time , yet upon the Credit of his Undertaking , he was Eternally design'd to the Throne , and long before his dying , invested with the Office and Power of a Mediator . Which ,

Secondly , MUST be Exercis'd in a Way of Reformation : He was to Purifie to himself a peculiar People , zealous of good Works ; Tit . 2.14 . To insist upon Exact Obedience , not indeed as at first for our Justification , but as being still God's just Demand ; and we more strongly bound to answer it by fresh Ties both of Duty and Gratitude , on the Account of our Redemption ; yet was He graciously to Accept of less than he Requires . Which I conceive to be , one distinguishing Character of the Gospel : So that by our Saviour , and for his sake It is accepted , if there be first a ( truly ) willing Mind , according to what a Man hath , and not according to what he hath not .

THIS Work of Reformation in the Hand of Christ , is to be at last fully compleated in such , as shall be Eternally Sav'd : But He , who is so specially the Saviour of them that Believe , is also , as the Saviour of all men , to carry it more generally thro' the World , in some Sort or Degree , more or less . This Wisdom therefore was the true Light , which lighteth every man that cometh into the world , and was in the world , even before he was manifested in the flesh , tho' the world knew him not ; John 1.9 , 10. He made the Gentiles , a Law to themselves ; furnishing them with those Noble Principles of rectify'd Reason , which might serve as so many Stars of Heaven , to draw their Eyes that way ; and thence to look for some such Light to conduct them thither , as hath shone in the Church ; heretofore Fair as the Moon , now Clear as the Sun. And indeed our Saviour's whole Conduct in the World , especially in his Church , hath a mighty Tendency to promote Reformation ; whether we consider , the Goodness that leads unto Repentance ; or those Mixtures of Severity , which in Reason should urge Men to it . And to begin here ,

1. EVEN those Severities , which carry only the Face of Justice ; have yet this Merciful Tendency . If God in Christ threaten , 't is that he might not strike : If he smite with the Rod , 't is that He may not be put to use the Ax ; yea , If some be Cut down and cast into the Fire ; 't is that others should Hear and Fear , and do no more so wickedly . Thus Sodom and Gomorrha with the Cities about them , are set forth as an Example , suffering the Vengeance of Eternal Fire ; Jude 7. And those things , which the Jews of old suffer'd for their Sins in the Wilderness , were Our Examples ; to the Intent , that we should not lust after evil things , as they also lusted ; &c. 1 Cor . 10.6 , &c. and the later Generations of that People , On whom wrath is come to the uttermost ( 1 Thes . 2.16 . ) are a standing Monument , to warn all the World about them , to serve the Lord with fear , — to kiss the Son least he be angry , and they perish from the way ; Psal . 2.11 , 12. But ,

2. WHILE this World stands , the Instances of Divine Goodness do far outnumber , and out-measure those even of a temper'd Severity ; and are all in a direct Tendency to win Men back to God , who hath not left himself without a Witness of his gracious Inclinations ; nor Men without a Call and Encouragement to turn to him ; In that he doth good , giving Rain from Heaven , and fruitful Seasons , filling their Hearts with Food and Gladness , Acts 14.17 . affording them Instruction by the Heavens and Firmament , the Day and Night , whose Line is gone out thro' all the Earth , and their Words to the End of the World , in a sort of Universal Character , to be Read by the Light of Reason . Psal . 19.1 , 2 , 4. But then , how loud are our Calls , how singular our Encouragements ? To whom God hath also shewed his inspired Word , his Statutes and his Judgments ; Psal . 147.19 . and that in a much larger and fairer Edition , than to Israel of old : For we have not only Moses and the Prophets , but Christ and his Apostles dealing with us for our Amendment ; and this in our Native Tongue by faithful Interpreters , under the presiding Care of our more faithful Redeemer , who will not suffer those Fountains of Truth to be sealed up , or poison'd . Now here we have the unspeakable Benefit of those higher Decrees of Justice , which are to regulate the Minds of Men , as well as the Life . Forbidding us to make Cold our Hope , the Belly our God , or to allow to any Creature , what belongs to the Creator only ; who is to be Loved with all our Heart , with all our Soul , with all our Strength , with all our Mind , and our Neighbour as our selves , Luke 10.27 . So that we may not practice , or so much as contrive any thing against his Life , Chastity , Estate or Good Name , nor even covet from him any thing that is his : Instead of this , To love our very Enemies , bless them that curse us , and do good to them that hate us , and pray for them which despitefully use and persecute us ; that we may be the Children of our Father , which is in Heaven ; — and perfect even as he is perfect ; Mat . 5.44 , &c. This great Pattern being brought down nearer to our Case , and visibly copied out in our Saviour's Compleat Example ; which we are provok'd , and encourag'd to imitate , by seeing how far Men of like Passions with our selves , have advanced , and that by like or lower Assistance , than what we do , or may enjoy . For Thro' Jesus our Lord are given to us exceeding great and precious Promises , that by these we might be Partakers of a Divine Nature , having escaped the Corruption , that is in the World thro' Lust , &c. 2 Pet . 1.2 , 4 , &c.

IN Short . Religion in a Degenerate World , is but another Name for Reformation ( as might be shown in its several Forms and Advances ) especially the Christian , which was to correct , not only the Irreligion , but also the Superstitions of the World , Commanding all Men every where to repent of these , as well as that , Acts 17.22 , 30. Nor was it only to rectifie the Disorders , and Corruption of the Jewish Church ; but even to raise its Constitution , making it more Spiritual and Manly , as first Leaving at Liberty ( as appears Acts 15.24 . ) and in due time removing the Meats and Drinks , and divers Washings , and Carnal Ordinances imposed till the time of Reformation ; Heb . 9.10 . 't is true indeed ▪ the Mystery of Iniquity , more insensibly working even in the Apostle's Time , ( 2 Thes . 2.7 . ) grew at length to a new Pontifex Maximus , or another High-Priest ; and reduced the greatest part of the Christian World , to the Servile Observance of divers Heathenish and Jewish Rites : But it pleased him , By whom Kings reign , and Princes decree Justice ; to spirit our Rulers , at last to throw off the heavy Yoak of a forreign Jurisdiction , and our Excellent Reformers , to assert the Christian Liberty against Antichristian Tyranny ; professedly aiming at the just Standard of Divine Revelation , and Scriptural Reason ; and coming then , as near it , as the state of things would well admit . And ,

Finally , IT has been the Care of our Gracious Redeemer , to recover the declining Reformation under the happy Influence of the present Government , and by the Subservient Help of these Societies . But I proceed ,

IIITO say somewhat ( and briefly ) of the more Immediate and Special Dependance of Civil Government on the Son of God .

AND here 't is true indeed , that our Saviour's Kingdom is not of this World , John 18.36 . not of a Secular but Spiritual Nature , under its highest , and most peculiar Consideration , as it presides over Minds . It is not Set up , nor Carry'd on by outward Force ; It comes not with Observation , nor is so much about us , as within us . The holy Spirit is its Supreme , and universal Agent ; and the only Vicar General Christ has on Earth ; yet his Kingdom is in the World , his more Spiritual Subjects to be called out from it , some while kept in it , and finally carried through it . When therefore the Earth , and all the Inhabitants thereof are dissolv'd ; He bears up the Pillars of it , By whom all things consist : Col. 1.17 . He is Head over all things to his Church , Eph. 1.22 . But more especially he has Power given him over all Flesh , that He should give Eternal Life , to as many as the Father hath given him , John 17 , 2. His Subjects here are Embodied Spirits , and have their Temporal as well Eternal Concernments : Our Lord is therefore also for the Body , 1 Cor . 6.13 . and the Matters even of this Life are a part of his Care , who has Bought us Soul and Body with a price . He has therefore , not only provided his Word and Ministers for our Salvation ; but proper Medicines , and good Physitians for our Health and Life , being the Lord that healeth us ; Exod . 15.26 . whether it be with them , or without ; as also just Laws , and Persons therein Learned and Faithful for the securing of our Rights and Properties ; being Himself the Great Councellor and Advocate : And Finally , Good Magistrates to preside over all , under himself , who is the Prince of the Kings of the Earth , Rev. 1.5 . who stand charg'd , not only with the Estates and Lives of their People , but in a sort also with their Souls . And what does the Minister of God for Good ( Rom. 13.4 . ) sound less to Christian Ears , than that the Magistrate is indeed the Civil Minister of Christ ; thro' whom it is , that God does Good to the Evil , or to such as are but imperfectly Good ? Tho' 't is certain , such a Title would have been taken for an Affront by Heathen Governours ; and therefore could not then with Decency or Prudence , have been otherwise put upon them , than in such a Covert Way of Speaking .

INDEED the Wisdom , of whom we speak , saw it utterly unsuitable to his state of Humiliation , and scarce consistent with his Undertaking on Earth to appear like himself , as King of Kings ; and that it was no part of his Commissionated Business here , to be so much as a Judge or Divider of Inheritances , Luke 12.14 . Yet he doubted not , once in a very humble way , to shew himself as a King ; Matth . 21. or to exercise even a Coercive Power , when having made a Scourge of small Cords , he drove the Buyers and Sellers out of the Temple ; doing at once the part of a Superior Governour , and Inferior Officer ; this probably to cover that : But when question'd by what Authority he did those things , and who gave him this Authority , he refers the Chief Priests and Elders to the Baptism of John ( Mat . 21.23 , 24 , 25. ) who had witnessed to his being the Lamb of God , that taketh away the Sins of the world John 1.29 . whereby our Lord seems fairly to insinuate , that as the Redeemer of the World , he claim'd even that Kind of Authority which he had exercis'd over those Profaners of the Temple : For it is not to be imagin'd , but the Enquiry made had an eye to that , at least amongst other things . 't is certain , the Redeemer of Israel was it 's Ruler ; leading his People like a Flock by the hand of Moses , as well as Aaron ; Psal . 77.20 , Governing them not only as a Church , but also as a Civil State , or Common Wealth ; first by Judges , and after by Kings .

WHEN I speak of the more immediate Dependance of Civil Government on the Son of God ; I do not deny , but indeed suppose its Dependance upon God : Only I consider the Son as Mediator , to intervene betwixt God and Men ; and as such to stand in a nearer Relation to the several Agents , or Instruments of his Reforming and Saving Design . That therefore , as the Spirit is in this Respect more peculiarly his Spirit , and Ministers his Servants ; so Magistrates are also his Officers , and all to deal with Men in various Methods , for their Good . Now to the Civil , as well as Spiritual Means of Reformation , there is a full Concurrence of God the Father ; who therefore rules , but by the Mediator , as in his Church , so likewise in the Kingdoms of Men .

NOR are the People excluded , for whilst Government is under a more General Consideration , God's Ordinance ; Rom. 13.2 . yet in Particular , 't is in some sort the Ordinance of Man , or an Humane Creature , {αβγδ} , 1 Pet . 2.13 . For nothing is more evident , than that the particular Species , or Form of Government , the Person or Family governing , together with some Fundamental Measures of Administration are ordinarily determin'd , some way or other , by the People . And tho' we suppose the Magistrate , to be the first Recipient of Civil Power ; yet his most immediate Capacity for ruling , will still result from some kind of Consent , or at least Submission of the People : So that Kings are not set up by Christ without their Subjects , but rather thro' his bringing them to submit themselves ; whether in a more Formal Contract , or by an Interpretative Consent ; and here the Generality are still suppos'd to conclude the rest . Our Lord would not longer continue Judges over his own People of old , when they insisted on having a King : And tho' they propos'd so ill a Pattern of Kingly Government , as that of the Nations ; yet their own Choice was granted them , when the Manner of such a King laid before them , could not alter their Minds ; 1 Sam . 8.5 , — 22.

't is evident , there may be in Civil Government , what our Saviour doth not authorize or allow : His kind Office , and Gracious Inclination , is rather for the breaking every galling Yoak , and loosing every grievous Burthen ; than for promoting any . He doth not afflict willingly , nor grieve the Children of Men . — To turn aside the Right of a Man , — To subvert a Man in his Cause , the Lord approveth not : Lam . 3.33 , &c. Tyrants and Slaves , as such , are no Creatures of God's making , tho' they may be of Man's : Yet all Regular Power and true Authority , tho' in bad Hands , is from God : Nor may That be resisted , or even Those who are invested with it ; whilst they go not to overturn Foundations , nor cease to be in the main , Ministers of God for Good ; such however to the Publick , as neither actually using , nor evidently designing such a way of Administration , as is like to do more Hurt , than Good .

BUT if there be any where such a sort of Rulers , as Solomon designs , under the Figure of a Roaring Lion , and a Ranging Bear , Prov. 28.15 . If there be Edicts , or Laws ( so called ) which are no way the Decrees of Justice , but rather Acts of Violence upon the Reason of the Lawgiver , and Rights of the Subject ; such Rulers , and Laws are doubtless only permitted by the Son of God , as the Ministers , or Means of his just Vengeance on those , who Break his Bands asunder , and cast away his Cords from them : Yet of his Mercy too , at the same time ; To make them know his Reasonable Service , and the Intolerable Service of Arbitrary , Power , 2 Chron . 12.8 . But 't is a far differing Kind of Rulers and Laws , of which we speak , and under which we are , thro' the good Hand of God upon us . Now Civil Government decreeing or executing Justice is

1. BY our Saviour's Purchase and Procurement : The Prince of Peace hath redeem'd the World from a state of perpetual War , which was like to have been the state of Nature , as deprav'd . For , Whence come Wars and Fightings , but of Men's Lusts , James 4.1 . But he hath made peace through the Blood of his Cross , as betwixt God and Man , so in some respects betwixt Man and Man ; procuring that some be renew'd , and a Restraint Inward or Outward laid more generally upon all . And thus also , as in other respects , He gave himself a Ransom for all , 1 Tim . 2.6 . to deliver the World from Confusion , and the more Notorious Evil Works , that would have attended it , by the means of those Kings , and Others in Authority , for whom the Apostle exhorts , that here be made not only Intercessions , but giving of Thanks , Ibid . v. 1 , 2.

2. BY his Providential Disposal : He who Upholds all things by the Word of his Power , Heb . 1.3 . ordereth them also by his Infinite Wisdom . He turneth the wilderness into a standing-water , and dry-ground into water-springs , and there maketh the hungry to dwell , that they may prepare a City for habitation . Psalm 107.35 , 36. God is the Judge , he putteth down one and setteth upon another : ( Not altogether without , but rather by Men ) Psalm 75.7 . Nor doth he judge immediately by Himself , but by his Son ; for to him is all Judgment committed . He cast the Lot upon Saul , 1 Sam . 10.21 . He trained up , and preserved David for the Throne , inclin'd the People to call him to it , and upheld him on it . But of this the late Happy Revolution , and Present Government is a very singular , and sufficient Instance : For to whom so fitly , as to our Blessed Saviour , can we ascribe such a Scene of Merciful Providence , and Series of Deliverance ?

3. BY his Conduct and Aid : Whose is Counsel and sound Wisomd , who is Understanding , and hath Strength . ver . 14. This Wisdom lays in the Principles of Honour , Equity and Prudence , whereby Princes are led to decree justice , and Kings to reign agreeably thereto . 't is not to be thought , that he who lighteth every Man , will leave those Rulers over Men in Darkness ; at least , till they , or their Subjects have highly affronted that LIGHT , by sinning against their own ; whether in neglecting , Counter-acting , or otherwise abusing it . Yet even in the dark , and by a sort of Principles , which fly the Light , this Wisdom can conduct , or over-rule them to many good purposes ; and hath graciously put into many Governing Hands that inspired Statute-Book , which even the King was Oblig'd to Read in , all the Days of his Life ; Deut . 17.19 . A Book , since that time , happily enlarg'd and improv'd so as to afford , amongst the Proverbs and elsewhere , the best Foundations of the surest Policy : And tho' the Judicial Laws given to the Jews , are not , as such , binding upon us ; yet certainly the Reasons thereof , wisely collected , and prudently apply'd , must be of admirable Use in other Civil Governments . And if the Arts of Peace , even so low as the Skill of Artificers , ( v. 12. with Exod . 28.3 . ) and Husbandman's Discretion , come forth from the Lord of Hosts , who is wonderful in Counsel , and excellent in Working ; Isa . 28.26 , — 29. Certainly the due Management of just War must be also from him , who Taught David's hands to war , and his fingers to fight ; Psal . 144.1 . who animated him to Run through a Troop , and leap over a Wall , Psal . 18.29 . Giving him the Conduct and Courage , which was needful against the Insults of Enemies , and also Delivering him from the strivings of his own People , 2 Sam . 22.44 . which he was guided and enabled with great Manhood to sustain , and with no less Humanity to suppress . But most unquestionably , 't is the Great Reformer who inspirits , counsels and assists about the Work of Reformation ; as in the Instances of Asa and Jehosaphat , Hezekiah and Josiah : and even that Decree of Nebuchadnezzar , forbidding all his Subjects , under the severest Penalcies , to speak Any thing amiss against the God of Shadrach , Meshach and Abed-nego ; was confessedly drawn from him , by considering that God as a peerless Saviour , Because ( saith he ) there is no other GOd that can deliver after this sort , Dan. 3.29 .

4. BY his Appointment and Authority : It was the Redeemer of Israel , who said of Cyrus , He is my Shepherd ; Isa . 44.24 , 28. who calls him His Annointed , Chap. 45.1 . and adds , v. 4. I have even called thee by Name , I have surnamed thee tho' thou hast not known me . Other Princes , unacquainted as Cyrus was with him , may yet really be his Commissioners , tho' less remarkably , as being for more common Purposes , and declared Such only by the Consent or Submission of their People , not as he was by the Mouth of a Prophet . If all Judgment be committed to the Son , certainly rightful Kings and Judges of the Earth must act by his Authority , and are requir'd to do Homage to him , ( Psalm 2.10 , 12 , ) and bound ( upon the Notice of him ) to Confess that Jesus Christ is Lord to the Glory of God the Father , Phil . 2.11 . For , to this end Christ both died , and rose , and revived , that he might be Lord both of the dead , and living . Rom. 14.9 . And as there is no power but of God , Rom. 13.1 . so that of the Magistrate , by the Nature and Tendency thereof , must be thro' Christ , as it is for the Temporal Safety and Happiness of Societies , and in Order to the Eternal Salvation of their particular Members , if they despise not the Riches of Divine Goodness , Forbearance , and Long suffering , ( enjoy'd under good Government ) which certainly lead to Repentance , Rom. 2.4 . and consequently to the escaping of Wrath to come , and obtaining Salvation thro' our Lord Jesus Christ . To him all Power is given in Heaven and in Earth , Mat . 28.18 , 19. So that he could send forth his Apostles into all Nations , as being only so many distinct Provinces of his Universal Empire , without asking leave of Civil Governours ; who hold of Him all their Rightful Dominion , but on Terms express'd or reasonably suppos'd betwixt them and their Subjects , and by Him allow'd of ; by Whom also they are authoriz'd , in what they regularly do ; and are to Him accountable for their whole Administration : Yet may , by the actual or attempted Violation of the mentioned Terms , divest themselves of their Authority , and relax the Allegiance of their Subjects ; who are otherwise to Submit themselves to every Ordinance of Man for the Lord's sake ; whether it be to the King , as Supreme ; or unto Governours , as unto them that are sent by him ; for the Punishment of Evil-Doers , and for the Praise of them that do well . 1 Pet . 2.13 , 14.

AND now by way of Application .

I WOULD first take Occasion , from what I have been speaking , to deal more directly with the Minds and Principles of Men , for the promoting of Reformation . And shall therefore Address my Self

1. TO Atheists , or Persons inclin'd to deny , or doubt the Being of a God : After all that hath been said on this Point , sure it is not so much the Want or Weakness of Evidence for it ; as the Strength of Disinclination towards it ( tho' perhaps Unobserved by themselves ) which makes Men call it in Question . But hath not God shown himself to the World in a Way , which , duely attended , might at once sufficiently discover , and effectually recommend him to us , ( as may be seen Psal . 104 , 105 , 106 , 107. and in Common as well as Sacred History . ) Particularly in that Illustrious Branch of Divine Providence , which relates to Civil Government , and especially in its Dependance on him , by whom Kings reign , and Princes decree Justice . For in putting down Oppressours , raising up Deliverers , working for and by them ; yea , in all good Government , who but must acknowledge the Hand of a God , most worthy to be Lov'd , as well as Fear'd . And was not that of Psal . 118.23 . the General Sense under our late Happy Revolution , This is the Lord's doing , and marvellous in our Eyes ? How vain were it now to say , It was not the Work of a Superior Agent , because we know the Wheels , that carry'd it on ; yea , the very Weights and Springs moving those Wheels ? For who gave them singly their Form and Force , or put them so together ? Yet hath God been still more visibly , and graciously manifest in the Flesh , even in the Humane Nature of our Lord Jesus Christ , in his Doctrine , and Miracles , Life , Death and Resurrection , reported to us by a four-sold Testimony , separately given , in a History worthy of Credit , if any in the World .

IF after all , The Fool will say in his heart , there is no God ; Psal . 14.1 . Sure , he must rather secretly wish , than really believe , what can never be evinc'd by weak Objections against the most forcible Arguments ; nor can appear so much as possible to a Sober and Considerate Mind . And to such a one , how sad , how insupportable were the Thought , that there should be none sufficient to Counsel , Help , or Comfort us amidst the Difficulties , wherein we find our selves so often involv'd ! What a forlorn , and contemptible Creature were Man , far more wretched than Brutes by his having Superiour Faculties , if after all he must die like them . But some have made it , as they think , their Interest , there should be no God ; and thence come in time to make it their miserable Hope , there may be none . And we would even leave them , to make their best of that ; were there not a far better Hope set before us , through our Lord Jesus Christ ; and shall we not flee for refug● to lay , hold thereon ? What if we have daringly provok'd the most High ; is he not yet thro' his Son reconcileable to Sinners ? And shall they bear so irreconcileable a Mind towards him , that if they could have their choice , He should not be , from whom they have their Being ? Is a God governing by Christ so insufferable , that he must be excluded the Universe ; or at least shut up in Heaven ; as a kind of Prifoner to his Palace ?

BUT the Reformation God by Christ designs , is that which grieves the Carnal Mind ; and which it cannot bear . But would not this evidently make for the Health and Vigor of the Body , the soundness and Peace of the Mind , the Security and Improvement of the Temporal Estate ? And if you pull down that Fence of Religion , which God hath set about our Rights and Properties ; what will you substitute in its Place ? Shall Civil Government be their Defence ? But this without that Foundation is like to prove but as a bowing Wall , and as a tottering Fence ; and may I not justly say , That which ye build , if a Fox go up , he shall even break it down ? A little Brutal Subtilty , and Force , such as their God , the Belly , can inspire them with , who glory in their shame , will pass over all those Bounds , and trample upon Titular Gods , if there be not an Invisible , and Almighty Power to defend them . This , Politicians have easily seen , and therefore have still declar'd for a Form of Religion at least : But , if the Shadow can serve some great and good Purposes ; is not the Substance and Power much more desirable , as that which answers two Worlds at once ? since Godliness is profitable unto all things , having the promise of the Life that now is , and of that which is to come , 1 Tim . 4.8 .

2. To Deists , or such , as holding the Sufficiency of mere Natural Religion , do reject the Christian , and with that Divine Revelation in general : But is not the Course of Providence such a Counterpart of Sacred Writ , as may justly induce us to beleive , that he who principally acts in the one , does also chiefly speak in the other ? And must we not , if we will Shew our selves Men , own him for God , who has declar'd the End from the Beginning , and from antient Times the things , that are not yet done , saying my Counsel shall stand , and I will do all my Pleasure , Isa . 46.8 , 10. Now the Testimony of Jesus is the Spirit of Prophecy , Rev. 19.10 . Which hath long foretold the most Contingent Events , as in reference to Kings and Princes , so more especially relating to him , by whom they rule . Who seems to be deny'd by some for no better Reason ( tho' there may be other ) than that they can ( or think , they can ) overthrow the Humane Explications of the Divine Trinity . But must we not in Matters even of a Mathematical Nature , admit one , or the the other part as true , when yet both are loaded , not only with Insolvible Difficulties , but seeming Absurdities ? And does not Humility , or even Reason it self require , that we pretend not By searching to find out the Almighty to perfection : It is high as Heaven , what can we do ? Deeper than Hell , what can we know ? the Measure thereof longer than the Earth , and broader than the Sea , Job 11.7 , 8 , 9.

Methinks , at least the Evidence , we have for a Mediatourbetwixt Godand Man , should be more than Sufficient ; did we duely consider either Him , or Our selves . And sure it might be accounted a faithfull Saying , and worthy of all Acceptation , that Christ Jesus came into the World to Save Sinners ; tho' we could not add , of whom we are chief , 1 Tim . 1.15 . were the Malignity of Sin , or Holiness of God but Justly apprehended . But , O the daring , and dangerous Confidence of guilty Men , who , when a fit and appointed Person offers and waits to introduce them , yet will needs by themselves alone , press into the more immediate Presence of their provoked Soveraign ; and probably , not only with Enmity in their Hearts , but hostile Weapons in their Hands ! Surely , they know not God , who do in some sort know , but yet obey not the Gospel of our Lord Jesus Christ , 2 Thes . 1.8 . They know not our God , as a Consuming Fire , or themselves , as Briars and Thorns , who will not take hold on his Strength , that they may make their Peace with him , Isa . 27.4 , 5. Nor will they allow the Supreme Majesty to stand upon his Honour ; when yet such Contemptible Creatures as we stand so highly upon ours , that we will not forgive , tho' willing to do it , without such Application made for the Offender ; as may become our Place and Character . How unaccountable is it for any , in the clear Light of the Gospel , and under the Discovery of Jesus Christ , to flatter themselves with the antiscriptural Expectation of absolute Mercy , till they run , as is to be fear'd , into the Hands of inexorable Justice ? Denying the Lord that bought them , and bringing upon themselves swift destruction , 2 Pet . 2.1 . Swift , in the terrible Surprize , with which it 's like to come upon them , tho' in coming it appear to be slow , whilst God in Christ , is yet waiting to be Gracious . Let us Save our selves , at least , from this untoward Generation ; which will not accept of Mercy , unless it may be had , without a Mediator , from the more immediate Hand of God's offended Majesty .

3. TO Christians in Name , who seem to mistake the Friend of Sinners for a Patron of Sin , and the perfect Law of Liberty for a Doctrine of Licentiousness : Whenas He , By whom Kings reign , and Princes decree Justice , appears in that very thing to be the Great Reformer of the World . So that the very Name of Christ , is a special Obligation upon us to Depart from Iniquity , 2 Tim . 2.19 . Allowing our selves in no Act of Injustice whatsoever towards God , or Man . We are not to imagine , that Wisdom hath found a way ( for it were Folly hath found a way ( for it were Folly indeed to attempt it ) to save Men in their Sins ; who might as easily be heal'd with their Diseases still upon them , or fully set free with their Chains and Fetters about them . The Unreformed Lives of Protestants , are a publick Scandal to their Reformed Doctrine ; and Faith without Works will serve indeed to condemn our Practice , but can never justifie our Persons . Christians , that are such indeed , count not themselves without Law to God , but under the Law to Christ : 1 Cor . 9.21 . And the Gospel it self , if we take it , as fitly we may , for the entire Doctrine of our Salvation by Christ , has not only the Promises , but Precepts and Threatnings too of a Law ; tho' it be indeed the Law of the Spirit of Life , freeing us from the Law of Sin and Death , Rom. 8.2 . Whilst it quickens us , for the chearful and acceptable doing of what it requires . Let us not flatter our selves , as if we might live the safer in Sin , because Christ has dy'd to make Reconciliation for Iniquity , and to bring in everlasting Righteousness . No , the Death of our Saviour most strongly evinces , the sorer Destruction of Impenitent Sinners continuing in their Sins . For , if Such things were done in that green Tree , what shall be done in the dry ? Luke 23.31 . The Grace of God that bringeth Salvation , teacheth us that denying Ungodliness and Worldly Lusts , we should live soberly , righteously and godly in this present World . So only Looking for that blessed Hope , and the glorious appearing of the great God , and our Saviour Jesus Christ , who gave himself for us , that he might redeem us from all Iniquity , &c. Tit. 2.11 , — 14. If any Man teach otherwise , and consent not to wholesome Words , even the words of our Lord Jesus Christ , and to the Doctrine , which is according to Godliness , I would rather he should take his Character from the Apostle , than from me ; 1 Tim . 6.3 , 4. that , He is proud , knowing nothing , but doting about Questions , and Strifes of Words ; whereof cometh Envy , Strife , Railings , Evil Surmisings , &c. Finally therefore , Whatsoever things are true , whatsoever things are honest , whatsoever things are just , whatsoever things are pure , whatsoever things are lovely , whatsoever things are of good report ; if there be any Virtue , and if there be any Praise , let us think on these things . These let us do , and the God of Peace shall be with Us here , nor shall we fail to be ever with him above . Phil . 4.8 , 9.

AND now could but such Points as these , be more generally carri'd by perswasive Methods ; there would be far less need of Coercive Means . But alas ! both are little enough to carry on the Work of Reformation : And many who will not hear , or regard the Word from a despised Minister ; yet cannot but dread the Sword , or even Rod of a more awful Magistrate .

I SHALL therefore add somewhat farther , by way of Application ; with a more direct Eye to Civil Government .

HERE , might we not Observe the Allegiance due even from Kings and Princes to the Son of God , as the Reforming , Saving Wisdom ? Whom , indeed , All Men should honour ; even as they honour the Father : And he that houonreth not the Son , honoureth not the Father , which hath sent him . John 5.23 . But those are more specially bound to do it , whom our Lord hath honour'd with Authority for the decreeing of Justice , or putting such Decrees in Execution . And how can they stand before him , as their Judge at last ; if they should not now regard him as their Lawgiver ? But either bury such a Talent by a slothful , careless , and treacherous Neglect ; or embezzle , and mispend it by serving a private Interest , instead of the Publick Good . And this can never be effectually promoted , but in the way of Reformation . May the Wisdom , which hath so far enclin'd our King and Princes , and brought so many Private Subjects , to offer themselves willingly to so good a Work , for ever keep it in the Imagination of the Thoughts of the Heart , both of Rulers and People ; preparing their Heart unto himself . May all in Authority , as being duly sensible of their Dependance on him , ever Consult and Regard Him as their Oracle , that when they have long been safely , and happily guided by his Counsel ; he may afterward receive them to Glory .

AGAIN , May we not hence Collect , the high Esteem we ought to have of our Rulers and Laws , as being very valuable Gifts of our kind Redeemer , and serving to so great and desirable a Purpose , That we may lead a quiet and peaceable Life in all Godliness and Honesty ? How thankful should English men be for so happy a Constitution , rescu'd from Popery and Arbitrary Power in the present Establishment , introduc'd and maintain'd by successive Wonders , and those of a Saving Kind . Sure , none should be for Breaking these Bands , and casting away these Cords from them ; when they are indeed , the Cords of a Man obliging us to shew our selves Men , and the Bands of Love , wherewith Goodness it self would draw us to our unquestion'd Interest , and bind us to be Happy .

AND does not an Authority thus founded and establish'd , justly command our Submission and Obedience ? The Ordinance of God in the hand of Christ , cannot be resisted without an Act of the most daring Rebellion , height'ned by most egregious Folly and odious Ingratitude . Certainly so bright a Display of the Reforming , Saving Wisdom in reference to the present Government , and by it , cannot be easily overlook'd , nor innocently affronted , or despis'd . Let us then readily Submit our selves for the Lord's sake , with all Thankfulness to God and Man , that we are not press'd to do it in any way of Opposition to our highest Lord , or of Derogation from him ; but for promoting the Common Good , and our own Felicity .

BUT farther , Shall not Civil Government under the Reforming , Saving Wisdom prevail to draw us into a yet closer Union ? 't is the Singular Joy of wise and good Men , the Terrour of our Enemies , and Glory of the present Establishment , that it hath wrought so far this Way : That we are by Law with held from Biting , and Devouring one another ; and that the just Apprehension of a Common Interest , and Duty hath , in the Societies for Reformation , joined so many of somewhat differing Measures in Religion . But yet it is for a Lamentation , that there should be more generally found amongst us the visible Marks of Bitter Envying and Strife in our Hearts ; such as Wrathful Debates , or mutual Estrangement , Backbitings , Whisperings , and the like . But are we not of the same Civil Society , and should not Common Wisdom teach us kindly to treat one another , who are continually needing each other in the usual Occurrents of Life ; and may , much more than we can now imagine upon private or publick Emergencies ? Are we not under the Governing Authority ( O were we more under the powerful Influence ! ) of that Wisdom , who hath given it as a New Commandment , that we love one another , even as he has loved us ; that we also love one another : John 13.34 . Without this , the most exact Agreement in Doctrine , Worship , and Discipline , would be but as the Body of Unity , without the Soul . Which is then most commodiously lodg'd , when it can most freely exert its proper Acts , and best discharge incumbent Offices : And this must probably be in such a Constitution , as should be the more general Choice of Wise and Good Men , endow'd with the Genuine Spirit of Christian Charity , well weighing not only what they themselves could most desire , but also what might be fitly allow'd to others in the very Constitution it self . Which might seem sufficiently recommended by the Publick Countenance , and Support , with other Advantages ; and that it may be safely , as well as charitably and justly attended with such Indulgence , as is now allow'd .

NOW the God of Patience and Consolation , grant us to be like minded one towards another , according to Christ Jesus ; that we may with one Mind and one Mouth glorifie God , even the Father of our Lord Jesus Christ . Rom. 15.5 , 6. And if in any thing some be otherwise minded , may God reveal even this unto them . Nevertheless whereto we have already attained , let us walk by the same Rule , let us mind the same Things : Phil . 3.15 , 16.

BUT that I may come at last to shut up the whole , with what lies yet nearer to the present Occasion : I shall turn my Discourse

1. TO Offenders : Who , being obnoxious to the Rulers and Laws , of which we speak , may be tempted to think hardly of them , and of the Agents under them for publick Reformation . But is not Malignity towards them , for their Designs and Endeavours to reclaim you , the hating of him much more , for whom they act , and the Judging your selves unworthy of Eternal Life , or even of a Temporal Safety and Happiness . Dare not then to Hate him , who reproveth in the Gate , nor such as bring thither your evil Report . I am not here calling you to Love them , that hate you ; but only cautioning , you hate not them , who really love you : Not indeed with that dangerous Tenderness , you have for your selves , but to a far better purpose . Require them not to hate you in their Hearts , for so they must , did they not rebuke you , but suffer sin upon you ; Lev . 19.17 . And how much better is their open Rebuke , than that secret Love , ( Prov. 27.5 . ) which will do nothing to better you ; whenas these Societies are at no small Cost and Pains , suffer Loss and Reproach to do it ?

BUT let me farther perswade you , not to lose what you suffer , or fear from the Government ; but improve it to that Advantage , which will more than answer the Cost and Trouble . Think therefore oft and seriously , if it be a disquieting thing to lye daily obnoxious to Humane Laws , what is it to be continually liable to the Divine Wrath and Curse ? I would hope few , or none are harden'd to a Resolution of being Confessors for Vice , and obstinately bearing what they must suffer for it , rather than forgoe it . Such were in the ready way sometime to become its Martyrs . And yet even those , who with publick Infamy , sacrifice their Lives to their Irregular Desires , do generally prove at last a sort of Subpoena'd . Witnesses , ( as I may call them ) against their own Evil Ways , which now they can see to have been their Sin and Folly : Tho' ( alas ! ) their Dying Testimony is little regarded by the Living ; as if that of the Condemned were no more valid against themselves , than it is against others . But it is not Death 't is only Shame , or Loss , or Pain you apprehend ; and if these can engage you to Caution , and reconcile you to some Degrees of Self Denial , should not the Dread of an Everlasting Confusion , Irreparable Damage and Insupportable Anguish , carry you on farther to the truly Christian Self-Denial ? Thereby you may approve your selves , not only to the Government and Laws , but to him , Who searches the Heart , and tries the Reins ; and Who came not to call the Righteous , but Sinners to Repentance .

2. TO the Neglecters or Deserters of good Rulers and Just Laws . Who leave them ( as we commonly speak ) to sink or swim , to shift as they can for themselves : Whilst they ( in a far worse Sence than Gallio ) Care for none of these things ; will not assist either in Person , or with their Estates , or by their Prayers : Nay , can scarce afford an encouraging Word or Look . Should any of these be Magistrates , entrusted with the Decrees of Justice , how faithless must they be to God and Man ? But if only Subjects , shall We be a kind of Traytors to our King and Country , by neglecting what we might do to render them Safe and Happy ? Is not our present Sovereign the Unanimous Choice of true Englishmen , and are not our Laws their Publick Voice ? Shall this seem to be retracted , or that renounc'd ?

BUT are you not the professed Subjects of Him , on whom such Rulers and Laws depend ? Were you not baptiz'd into the Name of the Son the great Reformer ; and can you studiously fly the Name of Reformers ? Were you not then listed into his Service , against the World , the Flesh , and the Devil ; and by that Sacrament , as a Military Oath , bound to Observe whatsoever Word of Command from the Captain of our Salvation ? Now is not Love the Royal , and most Comprehensive Law of Christ ; the Fulfilling even of the whole ? But where is your Love to God , if you can so patiently hear his Name abus'd , see his Day profan'd and suffer his Laws to be putlick affronted ? Or where the Love due to your Neighbour , if you can see him running headlong to Everlasting Destruction , without using the likeliest Means to stop and turn him ? Say not that'●… none of my Business : For certainly tho●… art much more bound to endeavour the saving of all within thy Reach , than the Son of God originally was , to attempt the Salvation of any . And he , who pretended an Exemption from being his Brother's Keeper , lay really under the Guilt of being at that very time his Murderer ? Gen. 4.

YET some will still urge , they ought not to be Busie-Bodies in other Mens Matters : But certainly when thy Neighbour's House is on Fire , thou wilt count it thy own Business to inform others of it , and with them to help towards the quenching it thy self . Art thou not in Danger to suffer thro' the uncontroul'd Enormity of thy Neighbour ? And what if the Son of God had so refus'd to concern himself with the Matters of us lost Men , where had been the Apostate Race of Adam ? O , But the Odious Name of an Informer is not to be born : What , not for his sake , who for the saving of us was content to be Number'd with the greatest Transgressors ? But indeed , with like Truth , Justice , and Gratitude , as they can be call'd , in the scandalous Sence , Informers , who are not unreasonably , driving any besides , or against their Judgment and Conscience , and so upon Temporal or Eternal Ruine ; but endeavouring to recover Men from those Foolish and Hurtful Lusts which would drown them in Perdition . But if indeed , we are asham'd of our Lord , and of his Service , what can we expect but that he shall be asham'd of us , when he shall come in his own Glory , and in his Fathers , and that of the Holy Angels . Luke 9.26 . Or , if afraid and dare not trust God with our Name and Interest , in the way of our Duty , know we not , that the Fearful and Unbelieving lead the Black List of those , who are doom'd to Have their part in the Lake which burneth with Fire and Brimstone ? Rev. 21.8 . But if indeed thy Heart be with those , against whom thy Hand should be ; how justly may'st thou look to take thy Lot with them at last ? When 't is the Language of thy Practice , Let Barabbas be spar'd , tho' Jesus be crucify'd : But may we not hope , that more both of the Governours and People shall offer themselves willingly , when so many have already done it . And to such I lastly turn my self . Therefore ,

3. TO the Societies for Reformation : Your regular Subservience to good Rulers and just Laws , must be doubtless the serving of Him , By whom Kings reign , and Princes decree Justice . In which you have what may seem a Virtual Commission from the King , in his Royal Proclamation To all whom it may concern ; and sure , it concerns every Subject to stand up in his Place , for the Government and Laws , against those Evil Doers and Workers of Iniquity , who , in breaking these , are subverting that : Nor can your Service be less pleasing , for its being more free . You have in effect the Call , tho' not the formal Command , of Kings and Princes together , in their Decrees of Justice against Profaneness and Immorality : For do they not plainly invite those Offices of yours , to which they have thought fit to annex a Reward ? Yet cannot but highly approve your Prudent , Ge●e●ous , and Charitable Applying it , rather to the Relief of the Poor , than to ●h●●●swering your own unavoidable Expe 〈…〉 You have the Published Concurr●●● and High Encomium of our Ecc 〈…〉 Princes , ( the Right Reverend Bishops ) together with Nobles and Judges : And may I not say all the Judges of the Land in their repeated Charges for the promoting of Reformation ; yea , in some sort , All the Judges of the Earth , who duly minister Justice ? The Hearts of Good Men every where are with you , the Consciences of the Bad Witness for you ; the Eage of your own may comfort you now by the way ; and that of your Lord shall crown you in the End. When before Angels and Men . He shall openly say , Well done Good and Faithful Servants , you have been faithful over a few things , highly Useful even in your lower Stations , I will make you Rulers over many things ; Enter you into the Joy of your Lord : Mat . 25.21 . Of this you cannot fail , if indeed ( as there is the highest Reason to believe ) you do esteem the Reproach of Christ greater Treasures , than the Riches of this World , as having respect to the Recompence of Reward . This that you may yet more steadily do , has been much of my Design in the choice of this Subject , and shall be my Prayer for you continually , that so in serving your King and Country , you may be accepted by the King of Kings .

HIS Agents you are , his Work you carry on , his Noblest Work , even that of Mercy , tho' in executing the Decrees of Justice ; Mercy to the Publick , from which , as Phineas ( but in a gentler Method ) you are turning away the Divine Wrath and Vengeance ; Mercy to the Poor , whom you bountifully relieve not only with their proper Portion , but even with your own ; and finally Mercy to Offenders themselves , whom you are endeavouring to save , whilst with a Fear , they are capable of feeling , you labour to pluck them out of the Fire , which would confume their Bodies or Estates : and would more rejoyce if you might prevail to save them from the unquenchable Fire and Everlasting Burnings . O Let your Prayers to God in Christ , ever accompany your other Endeavours for so Christian a Purpose .

't is under the Reforming , Saving Wisdom it self you act : Thence seek , and take your Measures , even those of the Wisdom from above , which is first pure , then peaceable , gentle and easie to be intreated , full of Mercy , and good Fruits , without Partiality , and without Hypocrisie . James 3.17 . Thence fetch Courage and Strength for your difficult Work . Thro' him look for your Acceptance , and from him expect your Reward . With whom are Riches , and Honour , yea , durable Riches and Righteousness , v. 18. Let but the Love of him Lead you still onward in the way of Righteousness in the midst of the paths of Judgment , and doubt not , but He will cause you eternally to inherit Substance . Ver . 20 , 21.

FINIS .