THE Psalmist here, whether by extatick rapture, or by the softer Whispers and Inspirations of the Holy Spirit (more common to him) was favour'd with a prospect of the Messiah's Kingdom, of its Rise and Pow­er. A Kingdom which should be the delight of all Mankind, as well as the Glory of their Ma­ker who would erect it: Over which the Infi­nite Father would set his equally Infinite Son, who was qualify'd for a perfect Government, and to enrich all Mankind from his own Bounty and Fulness: and in the emanations of which God would erect to himself brighter Trophies of Glo­ry, and address more powerfully to the love and admiration of all rational and intelligent Beings, than he had done in that great Work of Crea­tion.

One thing there was in this great Work which shews it to be more than Humane, a thing so unlikely in reason to come to pass, that it could never have entred into the Prophets thoughts, had not some Being of higher rank and greater [Page 2] foresight discovered it, which might have tempt­ed the Prophet to, and almost have excus'd him in, the disbelief of the whole Scene. And which may seem so strange to us, that did not our times produce instances of it more than enough, we should hardly believe those Histories that did relate it, viz.

That when God would erect a Kingdom so glorious and so great, redounding every way to the Honour and Advantage of Mankind, would repair our corrupted Nature and miserable State, make us a gracious tender of all the Happiness both of this and of a future Life; and this by the Wise and Gracious Government of his own Infinite Son; who first should signifie his love by such a surprising instance, as to lay down his worthier Life a ransom for ours, by whom also the Father would give us a most perfect Law, and make us proposals of the greatest good.

That yet this Kingdom of his Son, erected for these gracious purposes, should find violent opposition from Men; and that not only the ru­der People, but their Governours also should con­spire against it, and with attempts as furious, as they were unreasonable and vain, oppose the Om­nipotent Hand, and ward off the offered Mercy: That God should be so careful to do Man the greatest Good, and Man should be as diligent to frustrate and prevent it.

This tho' by our constant experience it is be­come familiar to us; yet, as it betrays the over­grown corruption of our State, so to any Man that has a competent sense of those Mercies, which the Father tenders to all Mankind in the erection of this Kingdom of his Son, it may justly seem a wonder.

With admiration at this folly and ingratitude David begins this Psalm, Why do the Heathen rage, and the People imagine a vain thing? The Kings of the Earth set themselves, and the Rulers take coun­sel together against the Lord and against his Anointed, saying, let us break their bands asunder, and cast away their cords from us. Whilst yet these cords, were only the cords of love, of a love stronger than death, free and generous, and the Glory of its Infinite Author: And these Bands were the whol­some Laws of the Gospel, just and reasonable, such as the Magistrate needed not to be jealous of, nor the People uneasie under; admirably adapt­ed to our Nature and Condition, to make us happy here; and to dispose and fit us for that complete felicity hereafter, to bring us to which was the great end for which this holy Oeconomy and Spiritual Kingdom was erected.

Wherefore the Psalmist to let them know how vain and dangerous this their opposition would be; tells them that this promised King was the [Page 4] only Son of the High and Great Creator; whose Scepter as it was right, so it was Divine too, would extend its Dominion over all Nations, and break in pieces all that should oppose it.

And because he foresaw that this opposition would chiefly be formed by Princes and Magi­strates, therefore he addresses to them, to per­swade them as a consequence of all this, to pay a voluntary Homage and loving submission to this great Prince, to promote his Government, and to seek his favour. Kiss the Son lest he be angry, and ye perish from the way.

Before I come to form my Exhortation, it may be necessary (and I shall do it briefly) first to explain the terms, and to shew, who are the Persons spoken to, who this Son or the Person spoken of, what it is to kiss the Son, and what is meant by perishing from the way.

1. Who the Persons here exhorted are, appears from v. 10. Be wise now O ye Kings, be instructed ye Judges of the Earth; serve the Lord with fear, and rejoyce with trembling: Kiss the Son, &c. An­swerable to that v. 2. The Kings of the Earth set themselves, and the Rulers take counsel together; which we find apply'd, Act. 4. to Herod and Pontius Pi­late, the Rulers of the Jews, the Elders and Scribes whilst they were forming their several Oppositions and Persecutions against Christ and his Apostles.

So that by Kings and Rulers in the second v. that oppos'd this Messias and his Kingdom, by Kings and Judges in the 10th. v. that are exhor­ted to a better carriage, to submit to this Govern­ment and to kiss the Son; are meant Magistrates of all ranks; not only Kings the Supreme, but all subordinate Magistrates also, to which is com­mitted in any degree the execution of the Laws.

2ly. Who this Son is? The ancient Jews make no question of it, but this was meant of the Mes­sias the Son of God; and we find the Apostles arguing from it amongst the Jews of their time without any contradiction, which shews it to be the known and approved sense amongst them, but the modern Jews since, who had occasion to argue against the Minaei, or Hereticks (as they opprobriously call'd the Christians) and the So­cinians, who like not to hear so much of the Son of God, and of his Inheritance; are content that David only himself should be here intended.

Whereas the Son, simply as in the Text, or the Son of God, as in v. 7. The Lord hath said unto me thou art my Son; does properly denote the only Begotten and Essential Son of God, and is never found in Scripture, when intended of one single Person to signifie otherwise; and Heb. 1. 4. the Apostle proves that it could agree to none else: To which of the Angels said he at any [Page 6] time, Thou art my Son, this day have I begotten thee.

The like challenge to which we may make; to which of the Kings of Israel did he say? Ask of me and I shall give thee the Heathen for thine Inhe­ritance, and the uttermost parts of the Earth for thy possession.

Can that v. 11. agree to any other than this Eternal Son? serve the Lord with fear, and rejoyce with trembling; or especially that in the latter part of this 12th. v. If his wrath be kindled yea but a little, blessed are all they that put their trust in him: Now to trust in any thing but God only, was an abomination to him, Jer. 17. 5. Thus saith the Lord, cursed be the Man that trusteth in Man; which not only proves that this Son was the Son of God; but also that he was truly God, the only proper object of our Trust and Reliance: Which I think is a sufficient argument against the present Jews; as well as this, and the frequent and express ap­plication of this Psalm, and of this title of Son in it, to the Messias the Son of God in the New Te­stament, is a sufficient Proof against all that call themselves Christians, that it is Christ the Son of God, the great Mediatorial King that is here spo­ken of.

3ly. What it is to kiss the Son? A kiss ancient­ly amongst Christians was a token of their mu­tual charity, commonly used by them before the [Page 7] Communion, and in the close of their Prayers; amongst Friends, of Familiarity and Benevolence: from Subjects to their Prince, of Reverence and Subjection: and to God or Idols (which were suppos'd by their Worshippers to be Gods) it was a token of Adoration, Love, and Obedience: And this signification it bore, not only in the u­sages of the Persians and Jews and other Oriental Nations; but also of the Greeks and Romans.

In the Old Testament we find not, that properly taken, it was either enjoyn'd or us'd in the Service of God, but only of Idols; to which there was a twofold manner of application by it; to kiss the Idol, if they were permitted and could reach it: or else to kiss their hand instead of it, and with respect to it. The first could not be done to the Invisible Person, and the second he had no where required, but that it was an usual rite, in the Idol Worship, we find (which gives us sufficient light into the Phrase) 1 Kings 19. the number which God had reserved to himself, were every Knee that had not bowed unto Baal, and every mouth that had not kissed him; and Hos. 13. Let them that sacrifice kiss the Calves; and this was a joyning themselves to the Idol, and a Profession of all re­ligious Duty to him.

This usage we find also in that very ancient Book of Job, ch. 31. If I beheld the Sun when it [Page 8] shined, or the Moon walking in brightness, and my heart hath been secretly enticed, or my mouth hath kissed my hand,—then I should have denied the God that is above; this would have been a Profession of all religious honour towards those Creatures, and a denying of the True God.

From hence and the civil use of it together, the word got into the sacred Poems, particularly the Psalms and Canticles; changing its significa­tion, to denote, instead of the Action, the Duty and Affection signified and exprest by it: And accordingly to kiss the Son, is with the highest Af­fection and most ardent Love; to own him for our King, being ready to perform to him all Ho­ly Adoration, Honour, Service, and Subjection.

4thly. What we ought to understand by perish­ing from the way. From the right or just way, say the Septuagint, and our old Translation, ( i. e.) lest you lose, or err from, the way prescrib'd in the Gospel, lest this Son of God in his displeasure leave you destitute of his Grace and Guidance; either that his Church should be withdrawn from you, or you separated and seduc'd from his Church.

So that the sense of the whole, or the Exhor­tation here made is to this effect, That the Fa­ther having given all Power and Dominion to his Son, and for most gracious ends made him the Head over all things: That the Magistrate should, [Page 9] especially in his publick Capacity, express all pos­sible Love and Adoration to this great King, lest he provoke him to withdraw his Grace and Gui­dance; and so both the Magistrate, and the Peo­ple through his neglect, should be drawn or dri­ven from their due subjection to that Spiritual Government, and so forfeit the privilege, and in­cur the penalties thereof. Kiss the Son lest he be angry, and ye perish from the way.

From which words thus explain'd I shall raise these three enquiries.

I. How Magistrates as such are concern'd with this exalted King the Son of God. Kiss the Son.

II. What he does expect of them in this their publick Capacity, that they may approve them­selves to him and avoid his anger. Kiss the Son lest he be angry.

III. How they may best secure themselves from this particular effect of his displeasure, of being depriv'd of his Grace and Guidance, or having his Church remov'd from them, or they seduc'd from the Church. Kiss the Son lest he be angry, and ye perish from the way.

I. Then how Magistrates as such are concern'd with this exalted King the Son of God? Kiss the Son. Where I shall first shew the Nature of his Kingdom, and 2ly. The Magistrates concern in it.

1st. As to the Nature of his Kingdom; He, as the Son of God, has an original Right accrues to him, as the Maker of all things, and so as Lord and Governor of all; and so all Honour and Obe­dience was due to him from all capable Beings, so soon as they came from under his Hand, and had their Being bestow'd upon them; and this is an absolute Despotick Dominion, inherent in him to­gether with the Father and the Holy Ghost, that one God, by whom all things were made: which will always remain to him, so long as there are Men or Angels, or any of his Handy-work to be governed by him.

This Government he exercis'd (according to his Infinite Perfection and Holiness) with exact Re­ctitude and Wisdom: Acting in pursuit of that great end of his own Glory, to magnifie his Good­ness and Wisdom towards Man, the supreme In­habitant of this lower World, which he had not presently upon his first Production advanc'd (as he had done the Angels) to the utmost height of cre­ated Dignity, of seeing his Face, and ministring in his Presence. Yet into his Earthly Body he had Breath'd a Soul capable of all this: and had pro­vided the Earth for his Habitation; Not such a despicable point as our New Theorists would make it; though small in comparison of those Globes of [Page 11] Light, which he had made to adorn, and wait upon it, and to inform Man (whom he had made capable of contemplation) what Glory and Adora­tion was due to his Maker, and to cherish this dar­ling Creature, with their Light and Influence. Man was made Innocent and Good: and thus far the Son of God was invested with no other Power, than that Original One, founded in his Creation and Providence.

But when Man fell, and corrupted his own Na­ture, exposing himself to the punitive Justice of God, and had set himself by the Rebellion he had committed, and by the disorder he had contracted, at a wider distance from that end for which God had made him; the Holy Presence and Happy Enjoyment of his Maker: Then, to rescue Man, was a Work worthy of God, and in which he would shew himself as far surpassing his Creatures in adorable Goodness, as he was in Power, and so as fit an object of Love, as he was of their Ho­mage and Subjection.

This gracious Office the Son of God under­takes; a New Covenant is hereupon made with Man, and this Son of God made the Sponsor of it; which at first consisted but in Promises, Types, and Umbrages; but yet prov'd effectual even then, to reform some of these degenerate [Page 12] Creatures, and by an anticipation of the future Sufferings to bring them to the intended Glory.

In which his undertaking we may suppose a new Dominion to accrue to him; not as God, to whose Fullness there could be no such acces­sion, but as Mediator which he had now taken up­on him to be; and thus he call'd Abraham, and gave Laws to the Jews, and immediately presided over them, by vertue of this acquir'd Dominion; which Authority, tho' it resided in him who was God, and as yet only God, yet it did not reside in him as God, but as Mediator which he was about to become.

And he seems not yet to be possest of his whole Kingdom, giving to Israel only a kind of Municipal Laws, which did not extend to, nor were intended for those his whole Dominions, which originally belonged to him as God, nor which as Mediator he should afterwards possess.

But when he actually took upon him our Na­ture, engag'd in, and had perform'd that part of his Office, which was incumbent upon him to do upon Earth; when he had laid the Foundation of his Church, promulg'd his Law, suffer'd Death, and was Risen again and ascended into Heaven; Then he had the full of this adventitious Domi­nion conferr'd upon him as Man, or rather as Me­diator [Page 13] God and Man: In which capacity, viz. of Man as well as God, the Father delegates to him, and deposits with him the whole Government; as with Power to send the Holy Ghost to super­intend the Affairs of his Church, to act as the supreme Minister and Viceroy of his Kingdom: So with complete and absolute Authority, over all the Orders of Angels, and over all Spiritual Powers good or bad; over all the Powers of the Earth, whether they were Civil or Ecclesiastical; and over the whole Creation, and all the Powers and Agen­cies thereof whether Politick or Natural: That he should govern all things; and should finally com­plete this his Undertaking, and close this his happy Reign with Judgment and Eternal Distributions.

Thus after his Sufferings and Exaltation, we find it one great part of the Apostles business to proclaim this his Royal State and Kingly Autho­rity. That God hath exalted him, and given him a Name that is above every Name, at which every Knee should bow of things in Heaven, and things in Earth, and things under the Earth, and that every Tongue should confess that Jesus Christ is Lord. That he is above all things; That in all things he hath the Preeminence; and particularly, Eph. 1. 21. That God hath set him at his own right Hand in Heavenly Places, far above all Principality, and Power, and [Page 14] Might, and Dominion, and every Name that is named, not only in this World but also in that which is to come, and hath put all things under his feet, and gave him to be the Head over all things to his Church, which is his Body.

In which words there are two things, which if well considered, will solve this whole Enquiry: 1st. That he is above all Principality, and Power, and Might, and Dominion, even in this World, as well as in that which is to come; and 2ly. That he's thus made the Head over all things to his Church, or for the good and benefit of his Church:

From the first it appears, That the Magistrate has his Authority from him, and acts by his Commission; the Supreme Magistrate immediate­ly, and the Subordinate, mediately, and by his in­tervention; but that absolutely there can be no Authority, but what is deriv'd from this Foun­tain and Head of all Authority: That when he said, Render to Caesar the things that are Caesars, he, as a new advanced King renew'd the Pattent of all Temporal Powers, which since they hold on­ly under him.

2ly. Christ this Son of God, being invested with this Universal Dominion, and Authority, for the good of the Church; for the sake of which he undertook his Office of Mediator, and to the good of which he wholly directs [Page 15] every Branch of that Office; whatsoever Power he, as Mediator, does any where delegate, he does it to this end, That, that Power may in its kind be serviceable to his Church. Which shews,

2ly. The Magistrates concern in this King­dom. For it follows from hence, that every one that wears his Commission, is oblig'd to attend diligently to the end for which it was design'd, and to manage his Authority to all the advantages thereof that he can; for therefore is this Power given him; for it cannot be suppos'd that Christ having receiv'd this Authority from the Father, for the good, and advantage of his Church, would delegate it upon any other condition, or to any other wholly different end.

Which we may be somewhat more confirm'd in by considering, that the Church is there said to be his Body; which must betoken a great and endearing tie and relation betwixt them, as there is betwixt the Head and the Members; and tho this Union be not Natural, but Mystical and Spiritual, neither do we comprehend the Nature of it, what it is now, much less what it will be hereafter: Yet we know that the Principle of this Union is the Holy Ghost, and this great King has signified himself to be linked to the Members of his Church in such strict Bands, as no Union upon Earth, either Natural or Moral [Page 16] can justly represent: He stiles them his Children, his Brethren, his Friends, and his Spouse; which are the strictest of all Moral ties, and there is nothing upon Earth more endearing.

When by Natural Similitudes he would express this their nearness to him, they are such as hardly admit even of a numerical Distinction; as the Vine and the Branches, the Head and the Members, Bone of his Bone, he calls them, and Flesh of his Flesh, and intimates his design to be, to make them here­after one with himself and with his Father.

Now the Church being a Society of Men to which this great King is thus intimately united, which have entred into Covenant with him, en­gag'd to perform strict and sincere Allegiance to him, and to maintain Charity and Communion with one another, in order to their glorifying him here, and becoming the Trophies of his Love hereafter: and this Society being capable of much advantage, or hindrance from the Civil Magi­strate; and the Magistrate having this Power and Authority by which he acts, from this Son of God, as Mediatorial King (for under that for­mality 'tis given to him, and so also he imparts it) it appears that the Magistrate hath a great concern in this Kingdom, to execute the Power he has receiv'd to the good thereof.

For the good of the Church was the only di­rect and immediate end for which this Mediato­rial Kingdom was erected, and therefore all the Powers of that Kingdom must have an Eye and Tendency to that End, and this being an end so pleasing to this great King, must stir up a suitable zeal for it, in all those that have any regard for him.

The immediate and proper end of Civil Go­vernment is indeed the safety and happiness of Society; but 'tis a great error to think that this is the only end of it, and all that the Magistrate has incumbent upon him; this is only in order to a further and more worthy end, to serve here­by that great Lord who has given him this Au­thority, and to promote the Interest of this King­dom, for the sake of which he had this Autho­rity conferr'd upon him: And as the last and consummatory Regal Act of this Mediatorial King will be to judge; considered as a Publick Person, he will be found the greatest Friend to that Government, which has most industriously promoted the Interest thereof.

So that the Magistrate may be supposed to kiss the Son, as he is here exhorted; when he looks upon himself as a Minister of this Kingdom, and with the greatest application of mind, suitable to that Love and Reverence which is due to this great King, takes the Interest of this Kingdom [Page 18] to be the great concern of his Office, the great­est end for which he came into the World, and that the Glory and Excellency of his Character consists in this, that it gives him the grateful op­portunities of bearing a part in this great Work.

What these opportunities are will somewhat appear from my second Enquiry which is this;

II. What this Son of God does expect of them in their Publick Capacity, that they may approve themselves to him, and avoid his Anger. Kiss the Son lest he be angry.

He expects then in general, that by an impar­tial and vigorous use of that Sword, that he has put into their Hands, they should encourage Ver­tue and restrain Vice.

There are two reasons why the Magistrate should be especially careful of his Duty at this time (which might serve as my Apology, if I needed one, for this my particular application to him, at this opening of the Circuit;) The first appears Deut. 23. 9. When the Host goeth forth a­gainst thine Enemies, then keep thee from every wick­ed thing: This is eminently our case, as no one needs to be told. And the second is, the too ob­vious corruption of manners, and visible decay of Vertue and Goodness amongst us.

The first shews it to be a season for reforma­tion of manners, and the second that they want [Page 19] much to be reform'd; and both together give us such a prospect of the anger of this Son, and of our danger, as every one in his Station should be diligent to divert, and do what he can to­wards the appeasing of this great King, upon whom alone all our safety does depend; and here, particularly he expects of the Magistrate, that he should advance the Interest of the Holy Kingdom he has set up, by the promotion of Vertue, and restraining of Vice.

How much this will conduce to that end, I shall shew first, and 2ly. How the Magistrate may effect it.

1st. How far the promotion of Vertue, and ex­tirpation of Vice by a vigorous execution of the Laws, may serve the Interest of this Mediatorial Kingdom of the Son of God, may be seen (as also, the Magistrates concern in that Kingdom which I disputed before) by comparing the Laws of our Nation, with those of this great King of Heaven; for so far as these Laws agree, so far in promoting the one, you advance the other also: and to promote the keeping of his Laws is to promote the Interest of his Kingdom, which is, to bring as many as can be prevail'd upon, by obedience here to be happy hereafter.

Now his Laws are a complete Compendium of all that is just and reasonable, and fit for Man [Page 20] to do, which display to us the greatest Good­ness, suited exactly to our condition and circum­stances, and particularly furnishing us with the best and most perfect Rules of living, fit for God to require and Man to perform, compor­ting with the Glory of the one, and the Happi­ness of the other; and also perfectly adjusted to the benefit of Civil Societies.

He that looks diligently into the Laws of this Mediatorial Kingdom contain'd in the New Testa­ment, will find, (to the confirmation of their Truth, and the Honour of their Author) that they make up a Rule of Practice of the greatest Perfection, proper to make the observers of them, Good and Happy, both here and hereafter, re­commending as the Apostle has summ'd it up to our hand: Philip. 4. Whatsoever things are true, whatsoever things are honest,—just,—pure,—lovely,—of good report,—are vertuous and wor­thy of true commendation. Such are the Laws of his Kingdom.

Now (thanks to the Grace of God, and the Wisdom of our Ancestors) our National Laws differ little from these; our Lawgivers having piously taken their Pattern and Directions from these Laws of our Mediator, especially as to Ver­tue and Vice; the great Concerns of both King­doms; and that with as little difference as the [Page 21] Nature of these Kingdoms would well permit, enjoyning and prohibiting all along the same A­ctions: And altho' this be done from different Principles, the one of Reason, the other of Reve­lation, under a different cognisance, one taking account of the outward Actions only, the other of the Heart and Affections, and differ as much in the Nature and Degree of their Sanctions: Yet commanding the same thing, and each in their way enforcing it, they are mutually helpful one to another.

On the one part, these Laws of our great Mediator, were they universally observ'd, would do in a manner all the Business that Humane Laws are intended to do: The King then would need no Guards, nor the People any Magna Char­ta, there would be no Rebellion, nor Oppres­sion, nor any Invasion of the Rights either of God or Man, but Vertue would be every Man's Guide, and every Man's Defence. So that the Ma­gistrate has no wrong done him by the setting up of this Kingdom, but has great reason to propagate Christianity, were it only for the sake of that Peace and good Order, the proper end of his Function, which it would produce.

So on the other part, where Humane Laws are executed with that vigour, which the naughti­ness of the Times requires (for the Laws are [Page 22] made for the lawless and disobedient) so far as Vertue is encouraged, and Vice supprest, so far the Business of Christ's Kingdom is done also: And altho there is more requir'd to make Men true Christians, than the correcting of some visi­ble Faults: Yet it is somewhat even to have gone thus far; the contagion of their ill example by which others might have been infected is remov'd, and the Offender himself is brought to some thought and sobriety, and some taste of mora­lity, which by the Grace of God he may fall in love with, it may ripen in him in time to a full conversion, and so he may become a sound Mem­ber of Christ's Kingdom, who was scarce a tol­lerable one of the Common-wealth before.

Besides, there are not a few amongst us that chuse to follow a Multitude, and to live after the example of the greater number; the great Bane of our Nation at this time, where Vice and A­theism are like to carry it in the Poll, and to vote Men out of their Religion and Morals; and what they want in number they make up in noise and appearance which serves the turn as well: God is Blasphem'd aloud, his Authority contemn'd, and his Word ridicul'd, Lust is glo­ry'd in, Immorality made a Badge of Honour, and others led away by the example: Now if the Sword of Justice did smite these Scorners, [Page 23] the simple that are so ready to follow them would beware, and avoid those Paths which they saw discouraged by the best of Men, and duly re­warded with Shame and Punishment. To con­sider then

2ly. How this may be done.

In order to which it is necessary in the first place, that the Magistrate possess his Breast with a Love and awe of this great King, and keep steddy to the Rules of Vertue and Religion himself; the first will give him Zeal, and the second Authority in this great Work.

His Love will make the concern his own, and he will not desert nor be lukewarm in that cause, which the Son of God died to promote; it will make him to watch all opportunities of advan­cing the Honour, and doing the pleasure of his great Lord.

And his regular Life will procure him an e­steem amongst all sorts of Men, and make his endeavours the more effectual; whilst the good love him, and the evil cannot help it but they must reverence and fear him; for Vice is always sneaking and cowardly, shrinks and is out of countenance at the sight of goodness, especially when it has the advantage of Eminence and Au­thority: The Criminal stands condemn'd before his Sentence is past, and at the Presence of such [Page 24] a Magistrate, his Reason and Conscience are a­waked, and his vapid ingenuity restor'd to vigor, he feels in himself the Force of Justice and the Folly of Offending.

Whereas if the Magistrate should be notori­ously Wicked, the Offender would blame not his Crimes but his Fortune, which whilst the o­ther sat upon the Bench, brought him to the Bar, where of right they ought both to have stood. The Law is all Penalty, and the Sen­tence receiv'd with regret when administer'd with a Wicked Hand: 'Tis hard to suffer from ones own Party, this is ingrossing of Vice, and looks like a personal Pique, that he should punish the Offender, that loves the Offence. Solomon thought the good life of a Magistrate, to be a constant exercise of Justice, and a Satyr against Vice, when he tells us, Proverbs 28. That they that for­sake the Law praise the wicked, but such as keep the Law contend with them.

Supposing then that the Magistrate himself will keep the Law, and give a good example in his own Person; as knowing well that he himself must be judged by this King of Kings; who ac­cepteth not the Persons of Princes.

What is more expected of him is; that he should be diligent, just and impartial in the exe­cution of his Office; that he should answer his [Page 25] Character, to be a terror to evil Works, and that both in small and great Persons too whose ex­ample is more malignant; with equal Zeal at least against Blasphemy and Profaneness, the di­rect oppugners of Christ's Kingdom, as against Murther and Theft, the disturbers of the Pub­lick Peace and Safety: That he would mind that 'tis the Cause of God that he is acting in, and would do it no otherwise than he would have it to appear when he is giving his Accounts before that great King: That he is set over Men, that have Immortal Souls, and an Eternal Interest to be secur'd, to which a due execution of the Laws may contribute very much: That he's fallen in­to those times, in which his diligence and cou­rage are necessary, where threatning Judgments call for Reformation, where great Men as well as small want to be reformed, and a more than or­dinary deluge of Wickedness is to be stopped.

He should consider, that where Providence gives a liberal Education and a great Estate, 'tis a Qualification, and a Salary too, for the discharge of some greater Duty; and therefore in the fear of God, he should wait upon that Office to which the Divine Providence, and the Laws of the Land have call'd him, studying the Laws, and readily taking cognisance of all proper causes; [Page 26] searching out the cause that he knew not, and not waiting too long for formal Impeachment; an obstruction of Justice which Solomon sharply re­proves in his time, Prov. 24. If thou sayest behold I knew it not; doth not he that pondereth the heart con­sider it, and he that keepeth thy Soul, doth not he know it? and shall not he reward every Man according to his Works? That where new Vices spring up, (in this prolifick Age) those that have a hand in the making of our Laws, would take care to provide against them.

I do not pretend to instruct the Magistrate in these known things, but only to exhort him to a conscientious Practice of them; by which, be­sides the eminent Service he will do his Country, he will promote the Interest of Christ's King­dom, and pervert the anger of the Son of God, who has call'd him to this Trust and Dignity in his Houshold. And so I proceed to my

III. Enquiry, how the Magistrate may most effectually secure both himself and those under his care, from this particular effect of the Sons displeasure; that either the Church should be remov'd from them, or they seduc'd from the Church.

The Magistrates care to maintain Society, and to promote Moral and Political Vertues, is (as [Page 27] I have shew'd) a good step towards, and a pre­paring the Soyl for, Vertues that are Spiritual, a disposing the Kingdoms of Men, to become the Kingdoms of Christ.

And it is certain also, that where Men live under a vigilant and regular Government, are ac­customed to feel the force of Laws, and to pay a due deference to Temporal Powers; their Minds will be less wanton and better dispos'd to submit to a Spiritual Authority. This is the ge­neral part of the Magistrates Duty towards this great King.

But here, is a more special one, in which this Mediatorial King is more nearly concern'd; the defence, and protection of his Church.

That this is the thing chiefly intended in the Text, no one can well doubt if he considers the Psalm: how Kings and Rulers are first reprov'd for opposing this Anointed of God in the buil­ding and propagating of his Church: and then after the Nature of this Church or Kingdom of the Messias, and its extent are declar'd, Kings and Judges of the Earth are commanded to serve in this Church with fear, and to perform all loving and respectful Duty to the Son, lest they perish from the way: Now if the Magistrates of the Jews, that threatned and persecuted those that [Page 28] Preached the Word and oppos'd the first Buil­ding of Christ's Church, if those were of that number that set themselves against this God's A­nointed: Then, to support and defend, and in their way to propagate his Church, to be nur­sing Fathers to it, and to take all care that his Truth and Worship be cherished amongst us, is here meant by Kissing the Son lest they perish from the way.

'Tis easie to observe, that when God is pro­voked to punish either a Nation or particular Persons, he frequently does it by themselves▪ brings the evil he inflicts out of their own miscarriages, and makes their own Sin the Instrument (as all Sin is naturally fitted to be) as well as the meri­torious cause of their Punishment; as Sloth is punished with Want, Sedition threatned with the Sword, &c. and therefore the Magistrate is properly exhorted here to take care of the Church lest he be depriv'd of it.

The Magistrates neglect of the Church, the withdrawing his necessary care of its protection and defence, has both a Moral and Natural efficacy towards the producing this effect.

As the want of that regard and care for it which is due, may justly be expected to provoke this great King to withdraw such a mercy, where [Page 29] it is so little deserved, and so ill treated: So when the Government of a Nation neglects to restrain the oppositions that arise against the Church, and to interpose their Authority in its defence and pro­tection; it is very natural (in this loose Age) that it should either degenerate into Profaneness, or else be over-run, and subverted by its Scismatical Opposers.

In those better times, whilst Christ, and that Authority he had lodged in the Church, were rever'd; the Censures of the Church were of themselves more sufficient for its Support and Preservation: And yet those Censures, even then, wanted not a punitive, and vindictive Power, which God (to supply the defect of the Christian Magi­strate) inflicted either immediately himself, or by some invisible Ministry.

And as God has afforded him this precedent to direct his carriage in that vacancy, as he had that of the Kings of Israel before, and of the Christian Princes afterwards: So 'tis very certain, that the greater decay there is of true Piety (which in these latter days our Saviour has given us reason to expect) the more need the Church has of a zealous and vigilant Magistrate for her Defence.

Now which, amongst this great variety of Sects, is the Church to which the Magistrate owes this Defence, I need not to be long in tel­ling you: What Church can it be suppos'd the Magistrate should protect but the Church estab­lished by the Law? Neither need I insist, that the soundness of her Doctrine, and the excellen­cy of her Institutions, have been allow'd by the most Learned Minister of the Foreign Reformed Churches, and prov'd by those of her own. I may easily take it for granted that our Magi­strates believe all this, who, as a legal Qualifica­tion, have receiv'd the Holy Sacrament, when put to them as a Test to distinguish the Members of this Church, from those of any other opposite Communion: And 'tis to be hoped we have very few that either for Honour or Preferment, would prostitute their Consciences at that Holy Table.

Now this Church may justly expect prote­ction from the Civil Government, as being incor­porated into it: especially if that be true, that she has reposited in the Government that Origi­nal right which she anciently and justly exercis'd, of consulting and adjusting her own Affairs.

And this Mediatorial King does certainly expect of the Magistrate in the Churches behalf, that he should with all Diligence, promote her Interest [Page 31] and Safety; enforcing her Discipline upon her own Members, and being watchful over all her Enemies and Opposers.

But for the Magistrate to be unconcern'd in such an Affair, or to be so far over-awed by that empty and popular name of Moderation, as to encourage Men by impunity, to Oppose and Blaspheme this Holy Institution, to permit the Foundations of Christianity to be undermi­n'd, her most venerable Articles to be disputed and ridicul'd, and every carnal and wanton mind to set up a Religion for it self; to let in all these Evils upon us, to make the Church a Hostage for the State; to slacken her defence to gratifie her Enemies, and to retire from her in time of dan­ger:

Whether this would be to kiss the Son lest we pe­rish from the way; or rather to betray him, and pull down this judgment upon our selves, I leave you to consider,

Whilst I heartily pray with our Church (in which I know all the True Members of it will joyn with me) That it may please God to bless and keep the Magistrates, giving them grace to exe­cute Justice, and to maintain Truth.