TO begin our great Affairs with Offices of Reli­gion and Devotion towards God, is a Custom very excellent and commendable, and high­ly becoming all Christians. 'Tis a Duty that the Heathens have not been without some considerable Sense and Apprehension of: A Jove Principium, was a Dictate and Maxim of their Religion. The Romans had their Capitol, or Chief Temple, to which their Empe­rors and Magistrates were wont to resort, and where they us'd to consult the Gods in all Matters of Difficulty and Importance. And Hierocles ^* gives the Reasons, [Page 6] why that Custom of praying to the Gods did so obtain and prevail among the Heathen Nations, viz. That they might procure the Divine Assistance in what they went about; and that in consideration of the Divine Presence, they might act in such a manner, as to do nothing unworthy of it. This Practice, and these Considerations of theirs, were the Result and Effect of the Law written in their Hearts, of that Natural Religion engraven there. But as for us, we have a more plain and sure Word of Prophecy, whereunto we are commanded to give heed. We are instructed by our Christian Rule, in every thing, by Prayer and Supplication, to make our Request known unto God, Phil. 4.6. And we have such an Argu­ment propounded, (ver. 7.) as might be very moving to this Christian Duty. The Magistrate has certainly a very high and peculiar Obligation to this Duty, (that this Preface may not seem altogether foreign to the Text) for as he is the Minister of God, and receives his Commission, so he ought to implore Assistance and Di­rection from him.

I come now to consider the Text, and what might probably be the Occasion of the Apostle's Discourse in this Chapter. St. Chrysostom makes it to have a Connection with, and Dependance upon the former Chapter: There St. Paul recommends Patience, and forgiving of Injuries, and here he seasonably adds and enforces the Duty of Obedience to Magistrates: For (as that Father ^† argues) if it be a Duty to be kind and bounti­ful to our Enemies, much more ought we to submit to those who do good to us, and deserve well of us. But tho this Consequence and Account may be rational, yet [Page 7] there seems to have been a more considerable and proba­ble Occasion of the Apostle's Discourse in this Chapter, which indeed St. Chrysostom takes notice of: ^* The World had spread abroad a scandalous and traducing Fame at that time, that the Apostles were a Company of innovating and seditious Persons, whose Lives and Doctrines had a general Tendency to subvert the com­mon Laws and Government of the World. And this was the main Cause (as Clemens Alexandrinus takes no­tice^†) of those Persecutions they suffer'd under the Heathen Magistrates: Therefore St. Chrysostom ^‖ adds, When the Apostle brings in our Great Lord and Ma­ster, injoining Subjection and Obedience to all his Fol­lowers, he shuts the Mouths, and obviates the Ca­vils of such Traducers: And this Account we have from the best Expositor of Scripture amongst all the Greek Fathers. 'Tis plain that the Christians suffer'd long un­der this Imputation, of being Enemies to Civil Magi­stracy and Government: And therefore the Apostle, both here and in several Places, endeavours to remove that Objection: And in the succeeding Ages, both Justin Martyr and Tertullian, and other Doctors and Fathers of the Church, were constrain'd to write Apologies to the Roman Emperors and Magistrates on their Behalf. So that this appears to have been the Design of the Apostle's Subject at that time: He writing an Epistle to the Chri­stians at Rome, the Seat of the Universal Empire, thought it seasonable to put them in mind of this Duty, and to [Page 8] give the World an Account, what Tenents and Opinions the Christians held concerning Government. So that we may call this 13th Chapter to the Romans, St. Paul's Apology for Christianity.

This being premis'd, concerning the Occasion of the Apostle's Discourse, 'twill now be time to consider the Words themselves: I shall not stand to make any curious Division of the Text, but, with some regard to the Con­text, lay down some Propositions or Conclusions deduci­ble therefrom.

Concl. 1. All Mankind is not of one Rank. Magistra­cy is an Eminency, or Superiority, of some Persons above others. The Exercise of that Power does unavoidably set some Persons above others, or one above all. Equa­lity is the Mother of Confusion, the Author of much Inconvenience and Disorder, as St. Chrysostom notes^* from the Son of Syrach; therefore (says he) God has made many Principalities, and many Subordina­tions: He instances in those of Husband and Wife, Father and Son, Master and Servant, Prince and Sub­ject, Master and Scholar. As the Natural Body is di­stinguish'd into superiour and inferiour, into noble and ignoble Parts, so is the Political Body. And as that is a Monster, which is all Head, or whose Head is too big for the Body; so is that which has no Head, or an Head too little for the Body. There's no governing upon even ground, since Equality contradicts and destroys the very Name and Notion of Government. Where all govern, there is no Government; and where all are Chief, there can be no Order.

Concl. 2. Christianity does not destroy but establish Magi­stracy. We are told expresly, that it is the Ordinance of God, ver. 1, 2, of this Chapter: 'Tis a natural Dictate and Instinct, and was afterward form'd into a moral and positive Law, which Christ himself tells us he came not to destroy, but to fulfil. And as the Romans of old made their^* Tribunes sacred and inviolable, so has God secur'd Magistracy from Resistance, by denouncing Judgment to the Resisters and Opposers of it. The Christian Religi­on does not abrogate the good and wholesom Laws and Ordinances of the State: It no where prohibits a Chri­stian to be a Magistrate, nor a Christian Subject to pay him Allegiance and Subjection. 'Twas a Branch of those Pseudo-Christians Doctrine, the Gnosticks, to please their deluded Followers and themselves, by promising Li­berty ^†; I suppose not only from Divine, but Humane Laws: whereas the Principles of true Christianity are of a far better Model and Temper, and have no Preju­dice against, or Aversation to Civil Laws and Govern­ment. And this is plainly demonstrable, both from the Maxims of St. Paul and St. Peter, and by the Doctrine and Practice of the Great Exemplar and Author of Chri­stianity, Christ Jesus: So that when he was tempted up­on the Question, Is it lawful to give Tribute unto Caesar, or not? he soon determin'd it with a Date Caesari ^‖: And this is the Point that the Fathers mostly insisted upon in their Apologies, that their Principles were not opposite to, or inconsistent with Magistratical Authority. In­deed Obedience to Magistracy is both the Duty of Chri­stians, [Page 10] and the Interest of Christianity, as might be evinc'd at large. Christ's Kingdom is not of this World; nor did he who has promis'd to, and came into the World to purchase a Heavenly Kingdom for his faithful Subjects and Followers, ever go about to take away Earthly Kingdoms and Governments^*. 'Tis certainly the great Interest and Obligation of true Christians, to pray for Kings, and for all that are in Authority; that they may lead a quiet and peaceable Life, in all Godliness and Honesty ^†. The Notion of the Chiliasts and Millenarians begins to obtain mightily in the World of late, especially in our own Nation; and some Calculators have fixed the Begin­ning of Christ's Kingdom within a very small Distance of the present time. But certainly, that such a Tempo­ral Kingdom is so near, as shall supplant and put a Pe­riod to the Temporal Civil Magistracy as it now obtains, is more than any sober Christian will affirm, and would have but an unpleasant Reflection upon the Christian Ma­gistracy.

Concl. 3. The End of Magistracy and Government is the Publick Good. And so the Apostle intimates in his Character of a Magistrate, He is the Minister of God to thee for Good. That's the Design of his Office, and for this Reason God has invested him with his Authority. The Scripture applies the same Title to him that preaches the Word, and to him that beareth the Sword; both are God's Ministers, and there is one common End of their Ministry, which is the Good and Welfare of Mankind. The main Design and Intention of Government, is to procure the Happiness and Prosperity of the Weal Pub­lick, [Page 11] whereunto the Magistrates are appointed as so ma­ny [...], Ministers or Servants. Tho Magistrates are Rulers over the Persons of the People, yet they are Ser­vants for the good of the People: and as it is the Duty of all to serve them, so it is their Office to be Servants to all, in Matters of Justice and Equity, Godliness and Honesty. The Head takes a Natural Care for the whole Body; it sees for the Foot, and respects the most mi­nute and inconsiderable Member: So this Political Head and Ordination is intended for the Good of the whole Community; and this is the Notion that St. Peter and St. Paul, and indeed both Scripture and Reason entertain of Go­vernment. The Jewish Magistrates are called Gods; such are at least God's Deputies and Vicegerents in the World, and therefore should endeavour to be like Him, and to act for Him. They are call'd by the Prophets, Shields for their Protection^*, Corners for their support, and Nails for their uniting of the People. The New Testament calls them, Dignities, Principalities, Powers, yea the very Heathen Magistrates, Ministers, and Officers of God; but then 'tis for the good of Humane Society, the Safety and Benefit of Mankind. The Heathens themselves, Plato and Homer ^†, stile them [...], Saviours and Shepherds of the People; and so they are by the De­signation and Intention of their Place and Office. They are appointed for publick Good, to be a Terror to the Wicked, a Shield to the Godly, a Husband to the Wi­dow, a Father to the Orphan, a Patron to the Poor, and a Refuge to the Oppressed.

Concl. 4. Magistrates should fufil and answer the great Design and End of their Institution. The great thing re­quir'd of them, is to do Justice, to execute Judgment, to do wrong to none, nor suffer wrong to be done. Ma­gistrates are in God's stead, and they should be Just and Righteous, as God is. The great Arbiter and Judg of the World is pleas'd to make an Appeal to his Subjects of the Jewish Nation, Mic. 6.3. O my People, what have I done unto thee, and wherein have I wearied thee? testify against me. He makes himself the Defendant (as one glosses^* upon that Text) and bids them put in their Declaration or Bill of Complaint against him, freely and without Fear. And Samuel, one of his subordi­nate Magistrates, a famous Judg amongst the Israelites, makes this protestation of his Integrity, 1 Sam. 12.3. Behold, here I am, witness against me before the Lord, and before his Anointed: Whose Ox have I taken? or whose Ass have I taken? or whom have I defrauded? whom have I oppressed? or of whose Hand have I received any Bribe to blind mine Eyes therewith? and I will restore it. When Magistrates are righteous, and do righteous Things, respecting every Man's Cause, and no Man's Person, they are the Glory of Heaven, the Ornament of the Earth, the Joy of the Just, the Desire of all, and Bles­sed ^‖ themselves.

And now having, I hope, clear'd these Propositions, which seem to carry in them the chief Import and De­sign of this Scripture, I would beg the Patience of this Honourable Auditory, whilst I make some brief Reflecti­ons [Page 13] upon them, and Inferences from them, with which I shall conclude this Discourse.

Inference 1. These Truths present to our View and Ad­miration, the Infinite Goodness of God, in his Wisdom and Care for the Happiness and Preservation of Humane So­ciety. To this end he instituted and establish'd the Law of Magistracy, and Civil Subordination, even in Para­dise it self, which would not have been abrogated, tho Man had continu'd in his Innocent State. And the Charter of Magistracy was more explicitly renew'd and augmented at the Restoration of the World, after the Deluge: Then it was Enacted into a Positive Law, Whoso sheddeth Man's Blood, by Man shall his Blood be shed ^†. The Command of shedding the Blood of a Murderer, was a remarkable Instance of the Divine Goodness, to secure the Lives of those that bore his Image. And in that wonderful and famous Promulgation of the Moral Law, or Ten Precepts, upon Mount Sinai ^*, there are more of them ordain'd for the Support and Welfare of Humane Society, than for the Adoration and Honour of God himself. And throughout his whole revealed Will, not only that part which was calculated for the Jews, but compil'd for the whole World, he has establish'd Rules for the ordering all kinds of Government and Sub­ordination, from the greatest to the least. There would be a Paradisical State, if Men had a Goodness to ob­serve what God has had a Goodness to order, for the strengthning the Sinews and Bands of Human Society.

Infer. 2. We may hence infer the great Necessity and Be­nefit of Magistratical Government in a Nation. Govern­ment [Page 14] is a Ray, or Beam of Natural Light: 'Tis so con­sonant and agreeable to Nature, that the Heathens, tho never so rude and barbarous in other Customs and Rites, yet have had, and do still retain some Forms of Government and Magistracy amongst them. I may say of Government, what Bishop Wilkins has observ'd con­cerning the Author of it^‖: He that shall traverse over all this habitable Earth, with all those remote Corners of it, reserv'd for the Discovery of the later Ages, may find some Nations without Cities, Schools, Houses, Garments, Coin; but none without Govern­ment: they may and do vastly differ in their Manners, Institutions, Customs; but yet all of them agree in that common Notion, That Government is a necessary and Publick Good. St. Chrysostom observes, That the Brutes have a Natural Instinct of Government; and he instances in the Bees, the Cranes, and the Flocks of the Fields: Nay he adds, That the Sea is not with­out its Government and Discipline, and that there the Fishes have their Governours and Leaders, under which they perform long Voyages: and he con­cludes, That a dissolute unruly Liberty, is every where a great Evil, and the Cause of Misery and Confu­sion^*. There's a common Notice and Illumination in Human Minds, that tells them they cannot live to­gether in Society without this Nail. And certainly we that are Christians have the greatest Benefit by Magi­stracy; for as we are by our Profession, the more ex­pos'd to the Envy and Malice of unreasonable and wicked Men; so are we by our Principles, the more dis­arm'd from private Revenge.

Infer. 3. Hence we may learn the dreadful Consequences and Miseries of Anarchy. Were there no Magistracy, there would be no Government, and so no Security to any Man under his own Vine and Fig-tree. Take away Government, and what Rapes and Rapines, what Tu­mults and Disorders would prevail in the World? It would be a Den of wild Beasts, preying upon one ano­ther; every Man's Lust would be a Law, and every one would do what seems good in his Eyes. We need trace History no further than to the Jewish Church and State, where we have a sad Example of this Nature: They that observe the five last Chapters of the Book of Judges, may soon behold the miserable Condition of the Jewish Affairs, when there was no King in Israel; not only Outrage and Violence abounding in the State, but Ir­religion and Idolatry in the Church. 'Tis controver­ted what Time all this fell out; but I believe we may subscribe to the Opinion of their own Historian, Josephus, that it happen'd presently after Joshua's Death, when there was neither Judg nor King in Israel ^†. Certain­ly 'tis better to have Tyranny than Anarchy; better to live in a State where nothing is lawful, than where all things are lawful to be done; better poor People should sit under a scratching Bramble, than have no Hedg at all to shelter them from the Storms of popular Fury.

Infer. 4. What great Cause has this or any Nation to bless God for Prudent and Pious Rulers? 'Tis a great Blessing of God to have wise and good Governours, such as seek the Honour and Prosperity of a Nation. [Page 16] 'Twas a Promise of a large Magnitude and Dimension that God made to his Church of old, when he says^*, Kings shall be thy nursing Fathers, and Queens thy nur­sing Mothers. And it has had its accomplishment in Cyrus, Ahashuerus, and some others of the Persian Kings or Queens, to the Jewish Church and Nation; and in many Kings, and Queens, and Emperors of the Gentile World, since Christ's Incarnation, who have been in­dulgent Fathers to the Christian Church and King­doms. And again,^‖ I will restore thy Judges as at the first, and thy Counsellors as at the beginning; such as Moses, and Joshua, and David were; and such as we of this Nation have cause to bless God for at this Day. What cause have we to bless God, and to pray for our Gracious Soveraign King William? How great Reason to praise and adore the Divine Providence, for sending us such a Deliverer in the Day of our Distress? A King who is still pursuing and endeavouring our Deliverance, from a Foreign, Barbarous, and Tyrannical^* Power? A King, who for our sakes has so frequently expos'd and hazarded his Royal Person, in the high Places of the Field? A King, who takes long Marches abroad to fight our Battels, while we live, or may live at Home in Peace? A King, who has replenish'd these Nations with such excellent Governours, in Church and State, as they never before saw? The Time would fail me to recount the many Blessings we enjoy under our Rightful and Gracious Sovereign. For shame, let us not sowr our Spirits into an unthankful Frame, by our Discontents, and private Dissatisfactions.

Infer. 5. We infer the Reasonableness of our Submission and Obedience to Civil Governours: And 'tis a Conclusi­on that the Apostle himself makes in the following Verse; Wherefore ye must needs be subject, not only for Wrath, but also for Conscience sake: Seeing, as he had asserted in the Text, that Magistracy is God's Ordinance, and that it is for the Benefit of Mankind; there is both Reason and Necessity for our Subjection and Obedience to it. A Christian must needs be subject, not only be­cause he sees Fasces & Securim, and is afraid of the Sword, and the sad Effects of the Prince's Wrath in case of Disobedience, but also for Conscience sake, both to­wards God and the Magistrate: He is the Minister of God to thee for Good, if thou art such an one as doest Good: But if thou do that which is Evil, he is still the Minister of God, a Revenger to execute Wrath upon thee. And tho the execution of Wrath be not (strictly speak­ing) good to him that doth Evil; yet, as it may possibly prove a Good to him, so certainly it is for Good to all o­thers, as it is a means of deterring some from doing Evil, and preserving others from suffering Evil. Conscience is very highly and strongly obliging in this Case, not on­ly upon the Account of God's Will and Command, (which is the highest Reason in the World); but in Consideration of those innumerable Benefits re­dounding to Mankind from the Civil Magistracy: Through their Vigilance we sleep, through their Care we are secure, through their publick Employment we attend our private Affairs. The Labour is the Magi­strates, the Good is ours: And therefore (as St. Chryso­stom infers^†) Tho no Wrath or Punishment should [Page 18] attend the Disobedient, yet Subjection becomes a Christian, that he may not appear to want a Consci­ence, or be found Ingrateful towards a Benefactor. 'Tis through the Magistrate that we live not More Bel­luino, as an Herd of Beasts; that every Enemy is not master of our Lives; that any Man can say, Haec villa mea est, as St. Augustin's Expression is. Good Men have the most Benefit by the Magistrate, and the Miseries of Anarchy would fall most heavy upon them; and there­fore they, of all Men, have least reason to cut down the Tree that shadoweth them: and as for others, I con­clude, that if they had either Conscience or Sense, they would never go about to act the part of Blind Sampson, to pull down the House, tho they perish themselves by the Fall of it.

Infer. 6. This may convince People of the Reasonable­ness of paying Taxes or Tribute. And this is an Inference that the Learned Doctor of the Gentiles (ver. 6.) draws from those Maxims of Polity laid down in the Text: For this Cause pay you Tribute also; for they are God's Mi­nisters, attending continually upon this very thing. Beza ^* thinks the Original may be translated Capitatio, or Poll-Money; and the Syriack Interpreter renders it Argentum Capitationis, or Head-Silver: But the words, [...] and [...], Tribute and Custom, are usually taken for any kinds of Tribute or Payment made to the Governour; and this in the general, is a Debt or Due that we are commanded (ver. 7.) to render to our Sovereign or Su­perior, and not without great Reason and Obligation: [Page 19] for since the Magistrate is the Minister of God for our Good, since he is an Instrument or Means, under God, to preserve our Blessings to us; there's all the Reason in the World that we should freely and fully contribute to his Necessities, in the promoting such just and pious Designs. 'Tis the common Sentiment of Mankind, deduc'd from Antient Times (as our Greek Homilist remarks^‖) that Princes should be suppli'd and aid­ed by th [...] People; because in taking care of the Pub­lick Concerns, they neglect their own more private Affairs. Such Tributes and Taxes are requisite for the support of Princes and Magistrates, according to the state and dignity of their Office; and they are neces­sary to supply those vast Expences they are constrain'd to be at for the Security and Welfare of their Subjects, both in time of War^* and Peace: They are attending ^†, watching, taking Pains continually for the procuring and maintaining the Good and Happiness of their Sub­jects; and therefore both Duty and Conscience, Christi­anity and Gratitude, oblige us to aid and requite them for their Care of the Publick Good.

Infer. 7. The Magistrate may lawfully take the Sword which God and Man puts into his Hand. The Text inti­mates, that he has a Sword, and tells us, that he ought to make use of it; and this the Apostle expresses by an usual Meiosis, He beareth not the Sword in vain. And surely if it were a lawful Weapon in the Hand of a [Page 20] Pagan Magistrate, it is not less lawful in a Christian's. The Sense of all Orthodox Christians, from the Apo­stles to these Days, has subscrib'd to this Truth, That the Magistrate is the Minister of God, his Sword-bearer, his Shield-bearer. So that he is not to lay aside this Sword, to let it rust or grow blunt for want of Cou­rage and Vigour, but he is to keep it bright, and to make use of it,

1. In punishing Treason and Rebellion. These strike at the very Root and Foundation of Government, and would quickly turn the World upside down. These are aiming at a total overthrow of all those great and stupendous Works, that Providence has been so signally engag'd in so many Years on our behalf: So that when we reflect upon the many remarkable Instances and Concurrences of the Divine Providence, in our late hap­py Revolution, we may well take up the Psalmist's Con­clusion, Psal. 107.43. Whoso is wise, and will observe those things, even they shall understand the Loving-kindness of the Lord. And tho we may still hope that he who has deliver'd, and does deliver, will yet deliver us; yet that God who is pleas'd to make use of second Causes, and to work by Means, expects that we should use all lawful and prudent Means for our Safety and Preservation.

2. In punishing Immorality and Wickedness. For what the Apostle asserts concerning the Moral or Divine Law^*, may be affirm'd with respect to the prudent Laws of Nations: They are enacted and provided for the Lawless and Disobedient, for the Ʋngodly and for Sin­ners, for murderers of Fathers and murderers of Mothers, [Page 21] for Man-slayers, for Whoremongers, for them that defile themselves with Mankind, for Men-stealers, for Liars, for perjur'd Persons, and if there be any other thing that is contrary to sound Doctrine, and to the wise and just Laws and Establishments of Nations. Here the Magistrate is to assume his Sword, his Power and Authority, for the punishing and suppressing of these Vices and Enor­mities.

3. In punishing Atheism, Blasphemy, and Heresy. Here the Magistrate is God's Minister, and to vindicate God's Cause, in executing Wrath upon him that doth Evil, whe­ther against the Civil, Moral, or Christian Law. For the Scripture does not distinguish in this Notion of Evil^‖; and therefore those Persons have very boldly and falsly distinguish'd, who would perswade the World that Ma­gistrates have nothing to do in Matters of Religion: But that the Minister of God should have nothing to do in the Cause of God and Religion, is a Notion that cer­tainly has very much of the Paradox in it. It was in­deed the Language of the Donatists of old, Quid Impera­tori cum Ecclesiâ? But the acute St. Augustin took them up smartly in that Point, and sufficiently expos'd their Hypocrisy and Folly to the World. He says, that when the Emperor was against them, then this was their Cry, What has he to do with the Church? Why does he med­dle with Religion? But, when for them, they chang'd their Note, as all such Spirits will do at this Day. Ma­gistrates have no Reason to fear exceeding their Com­mission, where the Cause of him that gives them their Authority is so nearly concern'd; nor am I afraid of transgressing the bounds of my Duty, in requesting their [Page 22] Cognizance and Assistance in the Cause of Religion and Christianity. 'Tis dreadful to consider how greatly Athe­ism abounds in this Age and Nation; that there should be such Monsters of Mankind amidst these glorious shi­nings of the Gospel: and it would be as sad a Conside­ration, if there should be no Method or Concern to terrify and suppress them: they envy their Creator a Being, without whom they had had none themselves; nor indeed is it fit they should have a Being in this World. And there is a Spawn of this Monster known now by the Name of Deists; of whom I may say, as the Roman Orator observes of their Patron Epicurus; Verbis reliquisse Deos, Re sustulisse: They will not positive­ly deny the Existence of God, but they make no scruple to deny the Authority of his Word, and the Government of his Providence; and this they think the most safe and modish way of denying his Being, therefore these may be rank'd amongst the former. And as for the Socini­ans, and Anti-Trinitarians, these are certainly a very blasphemous, and dangerous Generation, Men that stick not in effect to renounce their Christianity, and to deny the Lord that bought them; Men whose Principles tend to Paganism more than to Christianity, and who are en­deavouring to lead the World to that dismal State again; these are now become a numerous and formidable Ge­neration. And tho some Learned Preachers and Pens, have encountred and baffled the Arguments and Absur­dities of these pretended Masters of Wit and Reason; yet Errors are bewitching, these Gangrenes are spreading, and require either a Saw or a Sword. These Men can never be good Subjects, or faithful to their Prince, who are thus rebellious against their Maker and Redeemer. Theodorick, the Gothish Arian Prince, had in his Court a Minister whom he affected and favour'd very much; [Page 23] he thinking to please his Prince, left the Doctrine of Christ's Eternal Consubstantial Deity, and profess'd himself of the Arian Opinion, wherewith he knew his Master to be infected; but Theodorick hearing of it, caus'd his Head to be stricken off, saying, That he who had not kept his Faith with God, would never be loyal to a mortal Man. And Eusebius ^* has recorded a like Passage of Constantius Chlorus, a religious Prince, Father to Constantine the Great: Many of his great Offi­cers and Courtiers thinking to please him, complied with his Proposal of Sacrificing to Demons; but the good Em­peror soon discover'd his Design, and reflected upon those base Compliers, as Betrayers of God and Religion: And the Remark he made was of the same Import with the former; How shall they retain Fidelity to their Em­peror, who have been detected of Perfidiousness to­wards God? But as for our Racovians, they have no Temptation to this Apostacy and Infidelity, but from the Devil, that grand Apostate, and Anti-Christ, and from the Corruption and Pride of their own Hearts, which have taught them to slight and undervalue their Redeemer; and for which they deserve to be expell'd the Tents of Christianity. I suppose none will deny, but that Christian Princes, States and Magistrates, may punish Traitors, Murderers, Thieves, Witches, &c. with corporal and capital Punishments, because they are evil Doers: Then by the same Reason they may punish Atheists, Blasphemers, and the Broachers of damnable Heresies, with the same Punishments, who are guilty of High Treason and Blasphemy against God himself, the Father, Son, Spirit, Gospel, and Christian Faith. Our Blessed Lord has an Expression, Mat. 12.31, 32. which [Page 24] may infer and warrant this: Whoso speaketh against the Holy Ghost, and blasphemeth the Holy Ghost, it shall not be forgiven him, neither in this World, neither in the World to come. And the Apostle's Deduction, Heb. 10.28, 29. is very strong, and seems very clear to this pur­pose: He that despis'd Moses's Law, died without Mercy un­der two or three Witnesses: Of how much sorer Punishment, suppose ye, shall he be thought worthy, who hath trodden un­der foot the Son of God, and hath counted the Blood of the Covenant an unholy thing, and hath done Despite unto the Spirit of Grace? 'Tis necessary such Blasphemies and damnable Doctrines should be restrain'd and punish'd by the Magistrate's Command and Authority. If Magi­strates and Ministers would join together in this great Work, something might be effected; but Ministers can­not do it alone: We may preach and write against these blasphemous Tenents; but such Blasphemers will not be convinc'd, they will not believe our Report. The Sword of the Spirit will not pierce these Atheistical Leviathans, but the Sword of the Magistrate may. We may complain, with sorrowful Hearts, upon this account, that we labour in vain; but the Magistrate shall not need to bear the Sword in vain; but may and ought to be a Terror to evil Doers and Blasphemers.

Infer. 8. Since Magistrates are God's Ministers, and have their Authority and Power from him, 'tis but a reasonable Service, that they should employ that Power to his Honour and Glory. Now the Honour of God is most eminently consulted, in the promoting Piety and Religion. The Philosopher ^* reckons, amongst other things, without which a State cannot long subsist, a principal one to be, [Page 25] the Care of Religion. Troy was safe, while the Palladium (the Image of Pallas) was secur'd; but when, in the Trojan War, that was taken, the City was quickly storm'd: the taking of that was as unhappy to them, as the taking the Ark by the Philistines was to the Israelites, viz. an Omen of Calamity and Destruction. While Magistrates endeavour to promote Religion, they do the State the best Service that can be; for by this means they interest and secure God and his Providence, which is the best Confederacy in the World. Livy tells us, it was a Custom of the Romans, when they besieg'd any City, to endeavour to get out their Tutelar Gods ^†, lest they should hinder their Design. Religion and Piety are the Chari­ots and Horsemen, the Protection and Defence of a Na­tion, far exceeding all the other Strength and Policy in the World: For, to speak in the Prophet's Phrase^‖; As a Teil-tree, and as an Oak, whose Substance is in them, when they cast their Leaves; so the Holy Seed shall be the Sub­stance thereof.

And now, to come to the last Inference, and to draw towards a Conclusion of this Discourse; the People may hence be instructed and mov'd to a threefold Duty.

1. To honour Magistrates. They are the Ministers and the Ordinance of God, as in the Text, and first Verse of this Chapter. The Powers that be (says the Apostle) are ordained or ordered of God: Therefore entertain honou­rable Thoughts of them, as set over you, not by Chance but Providence: And as there is a Stamp or Impress of the Power, Wisdom, Justice and Sovereignty of God up­on Magistrates; and as God has dignify'd and honour'd them with his own Name, Psal. 82.6. I have said, Ye [Page 26] are Gods ^*; so there is the highest Respect and Honour to be paid to them.

2. To obey them. 'Tis the Apostle's Inference and Ex­hortation, and an express Gospel-Command, Let Every Soul be subject to the Higher Powers: And this we are en­join'd, both upon the account of the Magistrate's Of­fice and Authority, as he is [...], the Minister of God; and of his Service and Usefulness, as he is appoint­ed [...], for thy own and the publick Good: He is the Minister of God to thee, not only for thy civil and external, but for thy spiritual and eternal Good; for thy natural Good, protecting thy Life; thy civil Good, secu­ring thy temporal Rights and Interests; thy moral Good, by wholsom Laws restraining thee from Sin; and thy spiritual Good, in the promoting and maintenance of true Religion and Piety: And these are, or ought to be, pre­vailing Arguments of our Obedience and Subjection.

3. To pray for them. This David foretels^†, as part of the Felicity and Glory of Solomon's Government, that Prayer should be made for him continually: His Subjects should be oblig'd and excited, by his prudent and righ­teous Government, to pray heartily and frequently for him. And 'tis an Evangelical Command and Duty^‖, that Prayers, Intercessions, and giving of Thanks, be made for Kings, and for all that are in Authority. The Kings of the Earth, at that time, were all Heathens, and Ene­mies to the Christian Religion; and so (generally) were those who were in a subordinate Authority to them; yet the Apostle commands that Prayers should be made in the Christian Congregations for them. We are not told [Page 27] what the Matter of their Petitions was to be; but sure­ly (as a judicious Annotator ^* intimates) not to be li­mited by the next Words, That we may lead a quiet and peaceable Life, in all Godliness and Honesty; for that (as he adds) were not to pray for them, but for themselves: But doubtless they were to pray for their Life and Health, so far as might be for God's Glory; for his Guidance of them in the Administration of their Go­vernment, and for their Success in all their lawful Counsels and Undertakings. This was the Purport and Substance of their Petitions, for Tiberius, Caligula, Claudius, Nero, and other Pagan Emperors: And Tertul­lian acquaints us^†, that this was the constant Practice of the Christians in his time: How much rather is it our Duty, to pray for Christian Princes and Magistrates, and particularly for our Lawful and Gracious Sovereign King William, who truly bears, and has fully answered and merited his Royal Title, Defender of the Faith? And therefore I may well be allow'd to add that Prayer for him, which Tertullian says^‖, the Primitive Christians always us'd for the Emmperors, and with which I shall conclude this Discourse; That God would give him Vitam prolixam, Imperium securum, Domum tutam, Ex­ercitûs fortes, Senatum fidelem, Populum probum, Or­bem quietum, & quaecun{que} hominis & Caesaris vota sunt: A long Life, a safe Government, a secure Palace, va­liant Armies, a faithful Parliament, a loyal People, and all the good things that either his faithful Friends or himself can desire. To which I wish all his Sub­jects may say,

AMEN.