An Assize Sermon, Sermon

An Assize Sermon · Sermon

p. 1PSALM II. v. xij.

Kiſs the Son leſt he be angry, and ye periſh from the way, when his wrath is kindled but a little, bleſſed are all they that put their truſt in him.

THIS Pſalm is a Prophetick Diſcourſe of the Kingdom of Chriſt, ſhewing what ſhould happen to it, and what ſhould happen becauſe of it, in all Ages. Herein is ſet down;

1. The Oppoſition that is made againſt Chriſt's Kingdom.

2. The Vanity of that Oppoſition.

3. The Application of both.

1. The Oppoſition that Chriſt's Kingdom ſhould meet withal is the greateſt that may be, and that in theſe three Reſpects, 1. It is univerſal, made by all Sorts of People, not only by the common Rout (whoſe Perſons ordinarily diſgrace their Cauſe, and who (like the wild Aſs) do carry their Bow in their Heels, or (Parthian like) ſhoot their Arrows backwards): But King's and Ruler's alſo appear in in this Oppoſition, who however unworthy, and ungrateful they are in their Attempt to Juſtle that God out of all, that takes them up into his Throne (as that of Revel. 12. v. 5. is expounded of Conſtantine) yet are they moſt likely to prevail. 2. The greatneſs of this Oppoſition to the p. 2Kingdom of Chriſt appears alſo, in that they who are ingaged in it, do make it their Buſineſs to drive it up to the greateſt height, For 1. They ſummon up their whole ſtrength to accompliſh it: And 2. The King's of the Earth themſelves back this their ſtrength with Policy and Counſel, The Ruler's take counſel together, v. 2. And not only ſo, but 3. They harden themſelves in theſe their Ways with firm Reſolutions, they ſet themſelves, &c. v. 2. and 4. They incourage themſelves therein with hopeful Imaginations, The People imagine a vain thing v. 1, and 5. They whet their courage and reſolutions with Rage, The Heathen rage, &c. v. 1. 3. The greatneſs of this Oppoſition is ſuch, that it is accompany'd with the moſt unreaſonable Demands imaginable, no leſs than this will ſerve; That God muſt part with his Soveraignty, lay down his Scepter, repeal his Laws, and ſuffer them to live as they liſt v. 3. Let us break their bands aſunder, and caſt away their cords from us. This was the Oppoſition, now follows.

2. The Vanity of this Oppoſition made againſt the Kingdom of Chriſt: Which appears in theſe Four things.

1. In its unlikelineſs, v. 4. God ſits in Heaven, above their reach, beholding their undertakings as ridiculous, he laughs at their vain Attempts, as you would do at Worms that ſhould endeavour to ſtorm Caſtles, or encounter Armies, &c. 2. The Vanity of theſe Men's undertakings is made evident farther in the vexatiouſneſs of the diſappointment they meet withal in the Proſecution of theſe Attempts, God will fret and vex them, by carrying on all his Deſigns, maugre the utmoſt of their Oppoſition, v. 5, 6. He will vex them with this,—Yet have I ſet my King upon my holy hill. 3. The abſolute impoſſibility of Succeſs, ſhews the Vanity of the undertaken Oppoſition; for, here is no leſs againſt them, than 1. An irrevocable p. 3Decree, v. 7. A decree already declar'd, and Promulgated, from which God cannot recede in point of honour; and 2. There is Chriſt's Merit and Interceſſion againſt them, which God will not diſappoint, v. 7. Thou art my Son. v. 8. Ask of me and I will give, &c. which ſhews 3. That there is alſo againſt them, God's Covenant with Chriſt upon that undertaking, wherein he had ingaged himſelf to ſee the Oppoſition brought to nought, I will give, &c. v. 8. ſo that 4. The Vanity of their Attempt appears from the ſpeedy, certain, and irrecoverable Ruin of the Attempters: v. 9. Thou ſhalt break him with a rod of Iron, thou ſhalt daſh them in pieces like a Potters Veſſel. A Potters Veſſel muſt needs break with a ſtroke eſpecially of an Iron rod, and being broke its thenceforth uſeleſs; and ſuch is the Caſe of theſe vain Oppoſers of Chriſt's Kingdom.

3. The Application of theſe two (this Oppoſition and the Vanity of it), is directed only to King's and Ruler's, v. 10. Be wiſe now therefore O ye King's, &c. not that others are unconcerned in it, but becauſe 1. They are not ſo eaſily perſwaded to deſiſt from ſo fooliſh an undertaking as the Vulgar are, as having ſtronger Temptations and Judgments to proſecute this Oppoſition, than others have: Being uſually Jealous of Chriſt's Kingdom as of that, that does too much ſtreighten and limit them in their Pleaſures, abridge them of the abſoluteneſs of their Authority, eclipſe their Honours, and vex them with Reproofs, and ſearching Convictions. 2. It is directed to them becauſe they do more dangerouſly oppoſe and reſiſt, both in reſpect of themſelves and others; for, their Perſonal Offences in this kind may become National Sins, and conſequently may occaſion National Puniſhments. 3. This Application is eſpecially directed to King's and Ruler's, becauſe their Authority and Example (if they yield), hath a great Influence duplicate page duplicate page duplicate page p. 1duplicate page p. 2duplicate page p. 3duplicate page p. 4upon others to bring them alſo under Chriſt's yoke. The Duty that is here preſſed upon them is, 1. General, to ſtir them up to Wiſdom, and Serious Conſideration, v. 10. and 2. more Special, conſidering them in their double Capacity of being private and publick Perſons, 1. as Private Men that have precious Souls to take care for, and accordingly they are advis'd to ſtrictneſs and ſincerity of Holineſs, v. 11. Serve the Lord with fear, and rejoice with trembling: I thus interpret it, becauſe theſe are Duties that are incumbent upon Chriſtians as Chriſtians; and 2. under a publick Capacity, or as they are Magiſtrates, they are adviſed to have a care of others in the management of their Office, and ſo they are advis'd to own and advance Chriſt's Government and Kingdom, v. 12. Kiſs the Son, &c.

The Text contains two Parts, 1. The Duty: and 2. The Motives to it.

1. The Duty which is contain'd in theſe Words, Kiſs the Son; a Kiſs is a publick Symbol and Teſtification 1. of Love, as the uſe of the greateſt Part of the World ſhews; 2. of Subjection, as appears by the Phraſes of kiſsing of Baal, and kiſſing the Calves. Kiſs the Son, that is, teſtify your Love and Subjection by ſubmitting to his Commands, and promoting his Honour and Authority, in all your Offices.

2. The Motives to this Duty are, 1. his Diſpleaſure, if you refuſe, Kiſs the Son leaſt he be angry. 2. You are ruined if he be diſpleas'd: If he be angry you periſh. 3. The ſuddenneſs, and unexpectedneſs of the overthrow, while you are in the way, in the height of your purſuit and hopes. 4. The eaſineſs of the diſpatch, a little wrath will effect your overthrow. When his wrath is kindled but a little, &c. p. 55. The happineſs of Submiſſion, Bleſſed are all they that put their truſt in him.

From theſe words I ſhall propound one Doctrine which is this. That,

Doct. Magiſtrates owe ſuch Homage and Subjection to Chriſt, that in all their Government, they muſt advance his Kingdom, upon pain of his Diſpleaſure.

In the Explication of this Doctrine I ſhall ſhew,

1. The Magiſtrates Debt, and

2. Their Duty.

Firſt then, They owe Homage to Chriſt, that is their Debt, 1. becauſe he is higher than they, Pſal. 47. v. 2. He is a great King, the only Potentate, King of King's, and Lord of Lord's, 1 Tim. 6. v. 15. The eternal, immortal, inviſible King, 1 Tim. 1. v. 17. The univerſal King of all the Earth, Pſal. 47. v. 7. he hath prepared his throne in the heavens, his Kingdom ruleth over all, Pſal. 103. v. 19. The greateſt Ruler upon Earth, in all his higheſt and mightieſt Titles and Power, is but a glittering guilded Potſherd; he is but illuſtrious, mighty, moſt excellent, honourable Duſt and Aſhes, take the higheſt Title the Scripture affords, as Pſal. 82. v. 1. where they are all called God's, yet they are but God's Metaphorical, either analogically having ſome ſimilitude of God in their height above others, as high Mountains and Cedars are call'd God's Mountains and Cedars; or repreſentatively, becauſe they ſit in his Throne, and do (as it were) repreſent his Perſon; for they are notwithſtanding p. 6ſuch God's as are but Men, Pſal. 82. v. 7. and when they are dead, their Aſhes ſhall carry no more Prints of Honour than the Beggars that embraces the Dunghil, nor ſhall be diſtinguiſh'd from common Duſt. And if ſome aſpired higher, as Caligula, Domitian, &c. who arrogated Divine Honours to themſelves, yet God diſcover'd their folly, by making good that threatning, They ſhall fall like one of the Princes, or as Illyricus expounds it, like thoſe Tyrants that periſh in their Cruelties: That dye as Boniface the 8th like a Dog, and have Jehojakim's Burial, the burial of an Aſs. If in the World petty King's ſhew Homage to the more Potent, as it was in the Heptarchy in England, and under the Roman and Graecian Conquerours, much more then do the greateſt Rulers owe Homage to God, upon account of his Greatneſs; have you an Arm like God, or can you Thunder with a Voice like his, if not, then bring preſents to him, Pſal. 72. v. 9, 10. They that dwell in the Wilderneſs ſhall bow before him: The King's of Tarſhiſh, and of the Iſles ſhall bring Preſents.

A Second reaſon to Prove that even King's and Ruler's owe Homage to Chriſt is, Becauſe all their Authority is derived from him: Their Authority is derivative theſe two ways. 1. In Conſtitutione Regiminis, and 2. Inſtitutione & deſignatione perſonarum. 1. In the Conſtitution of Government it ſelf: Dominion and Rule is Chriſt's appointment, even in the State of Innocency, as Parens obſerves, God gave Man Power over himſelf (by free Will) and over the Creatures, and his Family too: Which (though ſome think that the State of Innocency and Magiſtracy are inconſiſtent yet) carries ſome reſemblance at leaſt of Magiſtracy; however ſince their Fall, as God appointed Sun and Stars to rule Day and Night, ſo hath he appointed Magiſtracy (as Stars in their Courſes) as a means of Order in the Univerſe: p. 7Hence it is call'd God's Ordinance, in which Word there is a ſpecial Emphaſis (it is Tolet's obſervation), they are not of God as War and Famine are ſaid to be of his Appointment, but they are more eſpecially ordained by Command and Promiſe: 2. The Authority of Rulers is derivative too in deſignatione Perſonae: Thus he appointed Saul, found out David, and choos'd Solomon, &c. Yea in unjuſt Uſurpations, though the Manner of attaining and managing be not à Deo approbante, having not the Allowance of his preceptive Will: Yet they are à Deo permittente, and according to his Will of Purpoſe: The Powers that are, Rom. 13. (which points at Nero, for the Abſtract cannot conſiſt without the Concrete), are ordain'd of God. Nature teacheth all Creatures a thankful Reſpect to them from whom they had their Being; the Rivers pay a conſtant Tribute to the Sea, whence they all come, much more then ſhould Magiſtrates own that God that gave them as well their Natural Beings (for they are the Work of his Hands as Men), as alſo their Political Beings, for they are the Children of the moſt high as Magiſtrates, ſuch a tributary was David, 2 Sam. 7. v. 18, to 22.

A Third argument that ſhews that King's and Ruler's ought to be Chriſt's Homagers is, That as their Power is borrow'd, ſo alſo it is ad Placitum (not abſolute and independent), and that two ways. 1. In regard of their Rules, Laws, and Limits, which God hath fix'd for their direction, he is the ſupreme Lawgiver, and they muſt take the Law from his Mouth, in the Eſſentials of Piety and Juſtice: He hath given them poſitive Commands, which they are not to Tranſgreſs; In Circumſtantials, and particular Emergencies, which although he hath left undetermin'd, yet even there he hath given general Rules p. 8of Order, Decency, Edification, and Salus Populi to walk by in their determinations of Things, ad hic & nunc: 2. They are dependent on his Pleaſure for the Continuation of the Power in their Perſons, he taketh down one, and ſetteth up another, he can cut off the Spirit of Princes, Pſal. 76. v. 12. and can raiſe up the poor out of the mire, and the needy from the dunghil to ſet him with Princes, Pſal. 113. v. 7, 8. Pope Coeleſtin crown'd the Emperour Henry with his Feet, and ſpurn'd off the Crown again, as an Emblematical boaſt of his Power, of making and unmaking King's; but though this was too much Arrogancy for Man, yet it is one of the Jura Regalia of the King of Heaven.

Fourthly, King's and Ruler's owe Homage to Chriſt, becauſe as their Authority depends on him, ſo it is alſo Miniſterial in ſubordination to God's Ends and Deſigns; the Magiſtrate is foreign Rom. 13.4. the Miniſter of God, God's Agent and Servant, his Eſſe as a Magiſtrate is alterius eſſe, a Servant entruſted by his Lord, may have many encouraging Priviledges and Advantages for himſelf, yet the great End of his Employment and Advancement, is his Maſters ſervice and profit; the Honour and Power of Ruler's are not terminated, neither wholly, nor chiefly upon their own Perſons, as if God deſign'd only the gratifying of ſome few Men above the common Rank of Mankind, giving theſe Authorities for their Perſon's ſakes, only to make them Great: No! His main End is, the Service and Fruit that is expected from them both to God and Man, and the Dignity is affix'd to the Perſon, as an encouragement to, and a neceſſary Means of doing that Service: They are but God's creatures and ſubſtitutes, for affecting his Will in the Government of his Church in p. 9the World; to them therefore I may apply that of the Apoſtle, Ye are not your own, your Places and Offices are not given, but with Reference to your Service; then give Homage to your Maſter whoſe you are, and for whoſe Ends you are employ'd; he is an unworthy Servant that grows Proud and Inſolent by his Maſter's bounty, and yet 'tis a common Fault, as appears by the Prophet Jeremy, Chap. II. v. 31. When God had been no barren Wilderneſs to them, but had given ſhowers of bleſſings, they could wax wanton, and ſay, we are Lords, we will come no more unto thee.

Fifthly, That Magiſtrates owe Homage to God, appears in that this Depoſitum is given them in reference to an Account; and ſurely Homage is due, where Accounts are unavoidable: Give an Account of thy Stewardſhip, will be a terrible Voice to thoſe Servants, who (upon a conceit of the Lord's delay) inſtead of keeping the Houſe in Order, have become the Maſter's of Miſ-rule, and have eaten and drunk with the Drunken: The Lord of that Servant will make him know that he hath not given to God, the things that are God's, whatever pretence he might make of giving to Caeſar the things that are Caeſar's.

Sixthly, Sometimes Perſonal Obligations from God calls for Homage, as of this Nature are the Perſonal Qualifications of ſome for ſuch an Imployment, and of this Nature too is the very Means and Manner of Advancement in ſome others; when God by a ſtrong Hand, and (as it were) from the Dead ſets them upon the Throne. Who am I ſaith David, 2 Sam. 7.18. and what is my Houſe that thou haſt brought me hitherto? A Spirit of Magiſtracy may be an Obligation upon others, as it was in Saul, who had another Spirit given upon his aſſuming of the Magiſtracy; ſo their Succeſs and Uſefulneſs p. 10may oblige others, when they hold up the Pillars of a ſhaking Land as David did; and others again may be induc'd by the Eminency of their Service, as when they lay the Foundation of the Lord's Houſe, and alſo bring out the Head-ſtone with ſhouting, as Joſhua and Zerubbable; or when they are Inſtruments of ſome ſignal Deliverance, as Gideon, Jephtha, &c. or become a Means to Reform the People (over whom they are conſtituted) from their Wickedneſſes as Joſiah did.

Thus much for Explication of the Magiſtrates Debt, we are now to take Notice of the Second Thing that offer'd it ſelf to our Conſideration from the Doctrine, and that is, the Duty incumbent upon Magiſtrates, which is, to Advance the Kingdom of Chriſt.

The Reaſons why Magiſtrates are thus bound to Advance Chriſt's Kingdom are theſe;

Firſt, It is God's Deſign all along to Advance the Kingdom of Chriſt, and to this End, 1. He hath given all Power into his Hand, Matth. 28.18. All Power is given unto me in heaven and in earth: John 13.3, Jeſus knowing that the Father had given all things into his Hands, &c. God hath then committed all Judgment and Authority to Chriſt to execute it, John 5.22. The Father judgeth no Man, but hath committed all Judgment unto the Son, and v. 27. He hath given him Authority to execute Judgment alſo, becauſe he is the Son of Man, and for this end Chriſt both died and roſe again, and revived, that he might be Lord both of the Dead and Liveing, Rom. 14.9. 2. Upon this Account alſo God hath promis'd to enlarge Chriſt's Territories, in the Hearts of a willing People in the Day's of his Power, even to the p. 11Heathen and uttermoſt Parts of the Earth, that all People and Nations ſhould Serve him, Dan. 7.14. 3. Hence alſo he hath commanded all to Submit to him, he hath alſo a Name above every Name, Philip. 2.9. God alſo hath highly exalted him, and given him a Name which is above every Name. v. 10. That at the Name of Jeſus every Knee ſhould bow: That is, that all ſhould expreſs their reverent Submiſſion and Obedience to him; bowing of the Knee (being a Geſture of Reſpect) is put for all Acts of inward and outward Obedience: They that interpret it of the Geſture of bowing at the nameing of the word Jeſus, do not only affix that to the Name, which is intended to the Perſon (for otherwiſe they ſhould bow at the Name Chriſt, Immanuel, &c.) but alſo level the Place to a far lower Senſe, and would put much leſs Honour on Chriſt, than the Apoſtle intended. 4. For this End alſo (viz. the Advancement of the Kingdom of Chriſt), God hath ordain'd Magiſtracy, deſigning it for an eſpecial Means of advancing Chriſt's Kingdom, and therefore it is the Magiſtrates Duty to concur and comply with this grand Deſign of God, in reference to the Advancement of the Kingdom of Chriſt. Which,

Secondly, If Magiſtrates do not, they neglect the main Work and Buſineſs of their Places; for although it be queſtion'd whoſe Vicegerents they are, whether God's as Creatour, or Chriſt's as Mediatour, and though the extent of the Magiſtrates Power in Eccleſiaſtical Matters be diſputed, while Eraſtus would give all to them, and Donatus take all from them; yet I ſay, however moſt Sober Men agree, that the great End of Magiſtracy is the Advancement of Chriſt's Kingdom, even as it is the End of Miniſtry: And therefore foreign (which is a general Name is attributed to both, Rom. 13.4. foreign, p. 12&c. having relation to foreign in the precedent Verſe; ſo foreign is a Title of Magiſtracy; True! Though Miniſters and Magiſtrates have the ſame End, yet they differ in the Way of Proſecution; the Magiſtrates cannot elicere actus Eccleſiaſticos (as Preach the Word, Adminiſter the Sacraments, &c.) for that coſt Saul the loſs of his Kingdom, and Ʋzziah a Leproſy; but yet he may Imperare & cöercere, and therefore that Good for which he is a Miniſter, is not only Natural for the Preſervation of Life, Civil for the Preſervation of Eſtate, Moral to keep off Exorbitances in Life and Manners; but alſo Spiritual for the Advancement of Religion (as Paren's well obſerves): And indeed this is one of the Ends of our Prayers for you, that you in your Stations may be ſerviceable in promoting Religion, for ſo you have it, 1 Tim. 2. where Prayers and Interceſſions are injoin'd for King's and all that are in Authority, that we may lead a quiet and peaceable Life in all Godlineſs and Honeſty; and conſequently you come ſhort of the End of your Office, if you omit to take care for the Church of Chriſt; if you neglect this, you are but empty Vines, Veſſels wherein is no Pleaſure, ſounding Braſs and tinkling Cymbals.

Thirdly, Your refuſal of this Care, is oppoſition and enmity againſt Chriſt, there is no nutrality between Chriſt and the Devil, betwixt Religion and Irreligion; Men in this Caſe muſt either be Friends or Enemies, Act for him or againſt him, for where the Duty is neceſſary (as it is here) the wilful neglect is Rebellion: In this Caſe that Proverb is True, Matth. 12.30. He that is not with me is againſt me. Not to be againſt Chriſt as a Teacher aſſerting Truth is to be for him: Mark 9.40. He that is not againſt us, is on our part: Not to be for him as a King warring againſt Satan's Kingdom, is to be againſt him.

p. 13Fourthly, Conſider that if you be ſlow in promoting Chriſt's Cauſe, you contract the Guilt of other Men's Sins, and that two Ways; 1. Non prohibendo, for, Qui non prohibet cum poteſt jubet: And 2. You do it Exemplo, for if Magiſtrates be Supine and Careleſs, People will eaſily ſee it, and think their Example a warrantable Pattern for Imitation: Jeruſalem and Samaria were Royal Cities (where were the Thrones for Judgment) hence they were the Fountains of Iniquity to the Land, and the Sins of the Land charged upon them, Micah. 1.5. What is the tranſgreſſion of Jacob? Is it not Samaria? And what are the high places of Judah? Are they not Jeruſalem?

Fifthly, If Magiſtrates advance not the Throne of Chriſt, they commonly prove Furious againſt it, and Plagues of God's People; if this proceed from a careleſs blockiſh Temper, then Judgment of it ſelf will degenerate into Gall, and the Fruit of Righteouſneſs into Hemlock. Juſtice like Water, purifies it ſelf by Motion, when it runs down like a ſtream; if it be a ſtanding Water it Corrupts, and Corruptio optimorum peſſima. If this neglect proceed from Enmity to Chriſt, then ſeeing they have the greateſt Advantages in their Hands to do Evil, they may eſtabliſh Wickedneſs by a Law: They can puſh with the horn, and tread down the Paſture with their feet, Ezek. 34.18. When the wicked beareth rule the People mourn, Prov. 29.2. Or, if it proceed from Apoſtacy, then the revollers are profound to make ſlaughter, Hoſ. 5.2. And this happens not ſo much from the Churliſh and Cruel Diſpoſitions of Men, as from God's giving them up judicially to Rage againſt his Ways, either as a Scourge to his People, or in order to their own Ruin: Hence 'tis noted, that the cruelleſt Perſecutions were ſet on foot by Emperours ſometimes of the beſt Parts and moſt civil Diſpoſitions, as Antoninus Philoſophus, Trajan, Severus, Decius, &c. Magiſtrates are for the moſt Part like the Prophet's Figs, either p. 14very good, or very bad, they are the Heads of the People, and all Diſeaſes in the Head are Dangerous: So when the Leproſy appear'd in the Head deeper than the Skin, the party was pronounc'd utterly unclean.

Sixthly, If Chriſtian Magiſtrates do not Advance the Kingdom of Chriſt, what do they more than Heathen Magiſtrates? Chriſt will have his Subjects to outſtrip the Heathen, as you may perceive by his arguing, Matth. 5. Do not even the Publicans ſo? Heathens have made Good Laws for Moral Honeſty, and have been juſt in the Execution of them, as among the Athenians Solon, the Lacedaemonians Lycurgus. There were many Good Laws among the Romans, but of the Lacedaemonian Laws Eraſmus gives you this Account; Dixeris ſays he, ſpeaking of their Laws, Chriſtianos, ſi pro Lycurgo Chriſtum nacti fuiſſent Legiſlatorum. Nay you find farther, that even among the Heathens, the Decij and the Curtij, &c. have devoted themſelves to Death for the Publick.

A Seventh Reaſon why Magiſtrates ſhould ſet themſelves to Advance Chriſt's Kingdom is, becauſe People are denominated Good or Bad, from the goodneſs or badneſs of their Ruler's; for 1. The more noble Part gives the Denomination, a heap of Wheat and Chaff is call'd a heap of Wheat: And 2. it influenceth the reſt; I ſpeak of external Goodneſs of Profeſſion chiefly; though as a Means it may be extended to internal: If Jeroboam be wicked, the Ten Tribes are ſo: And to this purpoſe you have the Prophet Iſaiah telling you, Iſa. 21.26. That a Reſtauration of Good Ruler's (for it ſpeaks of the Qualifications not the Species of Ruler's v. 23.) makes a City of Righteouſneſs.

I have now done with the Explanation of the Doctrine, my next Work is to apply it. And,

Here I muſt firſt addreſs my ſelf to the Reverend Judges, and the Magiſtrates of this County, and becauſe the time will p. 15not allow me to ſpeak to you ſeverally; I ſhall direct my Advice to you all at once, that as God hath lifted up your Heads above your Brethren, ſo you would ſtudy to Advance his Honour and Kingdom: Kiſs the Son: Give me leave in compaſſion to your Souls, and in diſcharge of my Duty (for ſurely I am not call'd either by God or Man to Complement with you) to be plain with you in a few Directions: And ſurely if you were in my ſtead, and heard God ſpeaking to you, Son of Man tell the Houſe of Iſrael their Sin, elſe their Blood will I require at thine Hand, lift up thy Voice like a Trumpet, ſpare not: If this were your Caſe, you would judge a Neceſſity is laid upon me to ſpeak plainly, and upon you to receive the Word with meekneſs.

Firſt then, Submit to Chriſt's Scepter as Chriſtians and Men; Serve the Lord with fear: How can it be expected that you will to any purpoſe ſubmit to Chriſt as Magiſtrates for the Good of others, if you do not ſubmit to him as Chriſtians for the Good of your own Souls? In the Ceremonial Law the Snuffers were of pure Gold, to ſhew the Neceſſity of Holineſs in them that are to be Cenſurers and Correctors of others: Your Stile and Titles ſhew as much; you are call'd God's, and ſhould you be ungodly, you would make Men think, that you are ſuch God's as the Witch of Endor ſaw riſing out of the Earth, which indeed were Devils: If you live in Rebellion againſt the King of Heaven, you diſhonour your great Maſter, ſtain your Commiſſion, and diſable your Selves from puniſhing others. For how unſeemly would it be for Vice to correct Sin? And if Vice would be ſo officious, yet how will you pluck the Mote out of your Brothers Eye, while a Beam is in your own? And beſides it would give the People juſt reaſon to Lament over you with that of the Prophet, Our Silver is become droſs, &c. If you ſhall ask me now what I call Holineſs? I anſwer, 1. Humility, Conſciencious walking with God, Self-denial, Prayer, hearing the p. 16Word, Self-examination, Family-worſhip, &c. are undoubted Works of Piety. 2. The Works of the Fleſh are manifeſt, Swearing, Drunkenneſs, Uncleanneſs, Pride, Hatred, Sabbath breaking, &c. are certainly not Holineſs. 3. To live careleſly (though in the Practice of external Duties) after the rate of moſt Men, without Conviction of Sin, Repentance, inward Communion with God, Love, Joy, and delight in his Ways; not ſtriving againſt little Sins, nor watching againſt vain Thoughts: This is in no other Senſe holineſs before God, but as a dead Carkaſs is call'd a Man. 4. To think any Service enough for God, ſecretly to loath and hate the Strictneſs of God's Ways, &c. will ſhew that you are not acceptable Servants to Chriſt who hath requir'd all theſe things of you: Can you deny, but that theſe are the Plain Commands of God? Or, will any Man ſay that Great Men are not bound to theſe things? Be not deceived, God is not to be mocked, Gal. 6.7.

If you'l ſay, That Men that pretend to theſe things are but proud Hypocrites: I anſwer, I will ask no ſtronger Conviction againſt you, than what may be drawn from hence. The Objection ſhews, and grants the Neceſſity and the Truth of the Thing I plead for: If others are Hypocrites, where is the Fault? Not in doing theſe Things, for they are expreſly commanded; but in doing them no better, firſt then come up to theſe Things that others do, and then go beyond them in ſincerity of Performance. I pray Scorn not theſe Truths, the Great Judge is at the Door.

My Second advice to you is, that you oppoſe not Chriſt's Kingdom. Now this may be done two Ways. 1. By obſtructing his Deſigns in the Means he appoints to propagate it; the preaching of the Word is his Scepter, his Sword, his Chariot of Salvation, the Word of the Kingdom, &c. it is oppoſed too by diſcountenancing the Work of his Kingdom, the Practice of his Laws, theſe are the King's high Way, caled p. 17the Royal Law by the Apoſtle James. Now Chriſt's Deſign is obſtructed: 1. When Men call for Darkneſs and puts out the Light. 2. When they bind heavy Burthers and lay them upon the Shoulders of the Miniſters. 3. When they forbid them the plain and conſcientious Exerciſe of their Duty, ſaying, Propheſy to us ſmooth things. 4. When they take the advantage of their conſcientious Diſſatisfactions, to ſtop the Courſe of their Miniſtry, laying a Snare on Mizpah, and ſpreading a Net on Tabor. If you ſhould do thus, The Lord grant he take you not at your Words. See how he threatens this Oppoſition, Hoſ. 5.1. Hear ye this O Prieſts, and hearken ye houſe of Iſrael! And give ye ear O houſe of the King, for Judgment is toward you, becauſe ye have been a ſnare on Mizpah, and a net ſpread upon Tabor, &c. And in Iſa. 30.10, 13. They ſay to the Seers, See not, and to the Prophets, Propheſy not, &c. Therefore this iniquity ſhall be to you as a breach ready to fall, ſwelling out in a high wall, whoſe breaking cometh ſuddenly at an inſtant. Conſider alſo how ſuitable the Puniſhment is to ſuch a Sin, Hoſ. 9.7, 8. They had laid Snares for the Lord's Prophets, and he puniſheth this iniquity by giveing them Prophets that ſhould be Snares to them: The days of Viſitation and Recompence are come, Iſrael ſhall know it even by this, He will give them Fools for their Prophets, and Madmen for their Teachers. —It follows, the Watchman of Ephraim was with my God, that is, as ſome expound it, they never let him alone till he dy'd, and then he had reſt; or as others think, he was with God in earneſt Prayers and Groanings: They put him to complain, Well! How doth God avenge himſelf? Even thus: They ſhall have Prophets that ſhall be a Snare of a Fowler in all their Ways, to blind and delude them, till they bring on God's hatred and Judgment upon them all. So alſo Mic. 2.11. He that will Propheſy of Wine and ſtrong Drink, he ſhall even be the Prophet of this People. Again, The Work of Chriſt's Kingdom is diſcountenanced, p. 18when God's People are abus'd, revil'd, ſcorn'd, and hated for Holineſs, for Praying, Hearing, &c. or when they are reſtrain'd from, or interrupted in the Exerciſe of Religion, if you do thus, they will cry to their God, or (to ſpeak in the Language of Children) they will go tell their Father, and when he examines the Matter, you will be found fighters againſt God, and he will undoubtedly deliver them out of your Hand, he hath aſſured us of it, Pſal. 12.5. For the oppreſſion of the Poor, for the ſighing of the Needy, now will I ariſe ſaith the Lord, I will ſet him in ſafety from him that puffeth at him. Take heed therefore what you do, and give not any Occaſion for Men to read that of Rom. 13.3. backward, ſaying, Ruler's are not a terror to evil works, but to the good.

Thirdly, Set your ſelves ſtrenuouſly againſt the Works and Kingdom of the Devil; you have good Laws, which are as Banks againſt the Floods of Ungodlineſs, look well to the Execution of them: Wickedneſs is Fruitful, it needs no planting nor watering, it grows like Hemlock in the Furrows of the Field; all that the Devil will ask of you is but to let him alone; all that wicked Men long for is, that the Yoke may be taken off, that they may go to Hell without controul: See how the Land breaks forth Impieties, like the Frogs of Egypt make the Land to ſtink; Judge of the Nation by this one County, in this little time of Solſtitium, in the Change of Juſtices, Wickedneſs that was under reſtraint (for Sin is cowardly) is now become a ſtaring, daring Cockatrice: What Sabbath Breakings, and Drunkenneſs have we had of late? I impute not this to any in Authority, look but into the Tempers of debauch'd Wretches, and you'l find that their hopes of Licentiouſneſs, is the ground of their Love to any Change of Government, Civil or Eccleſiaſtical, and the fear of Reſtraint, the ground of their Diſlike: When the King came in, then p. 19ſome rejoyc'd that now they might Drink and Swear without the fear of the Stocks; ſome of you that hear me know the Truth of this; but when he publiſh'd his ſeaſonable Declaration againſt Debauchery, then as much as they were for the King before, they could ſpeak againſt him, as being a Puritan and Presbyterian: Theſe have been the Words of ſome; and indeed what better can you expect from thoſe that know no other joy but Drunkenneſs and Exceſs? That can delight in no Thank-offering, but ſuch as is fit to be given to ſome drunken God, that can make no better uſe of the King's Name, but ſuch as a Farrier makes of his Drenching-horn, to force Drink down their Throats, beyond the Meaſure and Deſires of their own Stomachs? Riſe up then in the Strength and Might of the Lord againſt theſe Impieties: Break the Jaws and Teeth of Wickedneſs, ſpare none of Amalek, great nor ſmall; if you do (however privately it may be) the bleating of the Sheep, and lowing of the Oxen will diſcover you to be no Friends to Chriſt's Kingdom.

Fourthly, Make not your Power ſubſervient to your Paſſions and Deſires of Revenge, this is not to do Chriſt's Work, but to ſerve your own Turn of him: Remember not former Provocations, and when you come to Puniſh any that formerly have Offended you, put no more into the Scale of Juſtice, then the preſent Crime requires, this is a ſeaſonable Advice, though hard and difficult to Fleſh and Blood, — Manet altâ mente repoſtum, &c. to this Purpoſe I might apply a Story which we have of Themiſtocles, who coming into a School, asked what Art they profeſs'd? They told him the Art of Memory; He reply'd, that the Art of Memory was but an unprofitable Art, and that he had rather learn the Art of Forgetfulneſs: To forget Things that might provoke our Fury and Paſſion, is certainly a Divine Art, and the beſt way to attain it, in reference to p. 20what I now put you in mind of, is not only to have the Act of Indemnity and Oblivion ad unquem, if I may ſo ſpeak, but to learn it by Heart: Let not Law and publick Juſtice be made a Pretence for ſecret Grudges and private Revenge, for this is what the Pſalmiſt calls, Pſal. 58.2. To weigh out the violence of your hands; let not Men ſay of you, as Theodorus Gadareus, Nero's Tutor ſaid of him, foreign that you are Dirt kned with Blood: Will not the wrong'd cry out, the beſt of them is as a bryar, the moſt upright is ſharper than a thorn hedge, Mic. 7.4. Read Pſal. 94.20. Shall the throne of Iniquity have fellowſhip with thee which frameth miſchief by by a law: See what the Prophet threatens in this Caſe, Iſa. 10.1. Wo unto them that decree unrighteous decrees, and that write grievouſneſs which they have preſcrib'd, to turn aſide the needy from Judgment, &c.

Fifthly, In your Adminiſtrations of Juſtice, let there be a decorum and ſuitableneſs both to the Cauſe and to the Perſon: 1. to the Perſon, let Juſtice run with an even Current, without partiality or reſpect of Perſons: It was an old Complaint, Dat veniam corvis, &c.— and an Ancient Similie wherein Laws were compar'd to Cobwebs, which take the little Flies, but not the Hornets: Levi's impartiality, even to the diſowning of neareſt Relations when God requir'd it, Deut. 33.9. is your Pattern. 2. Let there be a ſuitableneſs to the Cauſe, as that varieth, ſo muſt you let out ſeverity or clemency, activity or moderation. To Puniſh ſmaller Tranſgreſſions with the ſame Scorpions that you would Puniſh greater withal, can never be juſtifi'd by ſuch a Heterodox Paradox as that of Cicero, foreign, all Sins are equal: To have Life and Activity about the Mint and Aniſe, p. 21wholly neglecting the greater Things of the Law, is reproved by the Mouth of Chriſt himſelf; as Juſtice muſt be your Robe and Diadem, ſo that Robe though wrought of divers Colours, muſt carry an equal ſuitableneſs of Embroidery, and not like a Beggar's Cloak (pardon the Compariſon) one Piece good Cloth and another Courſe: The Scales of Juſtice muſt not have a falſe Ballance, or a Bag of deceitful Weights.

Sixthly, Let Chriſt be the Alpha and Omega of all your Employments, carry him along with you in your Heart, ſet him before your Eyes, make him your Pattern, conſult with him as your Oracle and Lawgiver, let him be the Loadſtone to your Souls to draw them to him, for the Ends of his Glory; truly you'l have little Comfort in any thing you do, if you as Auguſtin ſaid of Tully's Work's, find not the Name of Chriſt in it, for of him, and to him, and thro' him are all things.

I have done with my Directions, I ſhould now preſs this upon you, but I ſhall uſe no other Motive, than that of the Text, you muſt do this upon Pain of his Diſpleaſure, Kiſs the Son leaſt he be angry: After a few days are paſs'd over your Head, you muſt give up your Account to him, who is the Righteous Judge, who will not be afraid of your Looks, nor regard your Perſons more then the Meaneſt, but will render to you according to your ways and doings: If you be Guilty, you will tremble a Thouſand-fold more before his Throne, then the Guilty Criminals ſhall tremble before yours this Day; if it be found, that while you were in the Throne you oppreſs'd his Kingdom, he will then make you his Footſtool, and then Ten thouſand times Wo to you, you had better never have known your Honours and Exaltations; you will then find that any Trouble or Moleſtation caus'd by you on the Innocent or Pious, ſhall be heavier p. 22on you that inflicted it, than for thoſe that ſuffer'd by you: When they ſhall be comforted, and you tormented, Sol Juſtitiae qui quondam erat in ſigno leonis, nunc in ſigno virginis, tunc erit in ſigno librae, as Abſſabritius hath it. His meaning is, that God will weigh you in a ſtrict Ballance, and he can eaſily do it if he be angry never ſo little, by the Breath of his Mouth they Periſh, as eaſily as a Bear can tear the Caul of a Man's Heart, Hoſ. 13.8. O that you would conſider this, and be inſtructed ye Judges of the earth; take Advice in time, advance the Honour of Chriſt, and of his Ways in your ſelves and others, and then he will Crown you with Glory and Immortality, for bleſſed are all they that put their truſt in him.

Before I diſmiſs you, I ſhall ſpeak a word or two to the People.

You have heard how Plain I have been with the Magiſtrates, and I know People love to hear them ſo dealt withal, and yet the Lord knows I have not done it to make you Sport: Their Ingenuity and Religion will make them take it well: Will you take it as well if I uſe the ſame boldneſs of Speech to you? I have not time to preſs much upon you, I ſhall only charge you with theſe Four Things.

Firſt, Do you alſo kiſs the Son. If Magiſtrates muſt do ſo, much more you, and this is one Reaſon why Magiſtrates are only mention'd in the Exhortation of the Pſalm, if their Greatneſs cannot excuſe them, what can you plead for an exemption from this Duty? Do not then oppoſe Chriſt's Kingdom, by your own Diſobedience and Contempt of his Commands, break off your Sins by Repentance, be at laſt aſham'd of Swearing, Drunkenneſs, Uncleanneſs, Sabbath-breaking, &c. neither do you Reproach others for taking more Care of their Souls, than you are willing to take of your own: Make Conſcience of Family-worſhip, attend on Preaching, examine the Condition of your Hearts, p. 23and be Examples of Piety to others: For this purpoſe I ſhall mention two Incouragements to you; 1. Thus will Chriſt be a hiding Place and Sanctuary for you, and your Avenger: If Magiſtrates ſhould become as evening Wolves, yet God would awake for you; it is the Concluſion of Pſalm 58. which was penn'd for a Support againſt wicked Ruler's, that God would ſo viſibly ſtand up for his People, that a Man ſhould ſay, Verily there is a reward for the righteous, verily he is a God that Judgeth in the earth. And Luke 18.8. Shall not God avenge his own elect, that cry night and day, I tell you he will avenge them ſpeedily. 2. A ſecond Encouragement is, that thus may God make your Ruler's Good, and give them as a Bleſſing; the Reaſon why Saul was ſuch an Oppreſſive Ruler, was from the Sin's of the People, that provoked God to give them a King in his Wrath: The Reaſon of David's miſcarriage in numbring the People, was the People's Sin that provoked God in Anger to Iſrael to permit his Fall, 2 Sam. 24.1. 1 Chron. 21.1. In the Body Natural, the deſtillations from the Head upon the Stomach, are uſually from the Stomach firſt, which afflicts the Head before the Head trouble it; ſo in the Body Politick, our Sin's provoke God to, leave our Ruler's to Temptation.

Secondly, Let me charge you, That if Magiſtrates are ſo much intruſted with Chriſt's Kingdom, you neglect not to Pray for them, you have very great Reaſons to induce you to it, and the Apoſtle Paul 1 Tim. 2. gives theſe three Reaſons, that ſhould ſtir you up to this Duty even to wicked Ruler's; 1. Our own Benefit, Encouragement, and Protection in the Ways of Religion, v. 2. That we may lead a quiet and peaceable life, in all godlineſs and honeſty. 2. A ſecond Reaſon for it is, the Acce…leneſs of it to God, v. 3. This is good and acceptable in t… …ght of God our Saviour. And 3. He endeavours to perſwade Men to this Duty, from the p. 24poſſibility of the Change of their Hearts, v. 4. In that God would have all Men to be ſaved, and come to the knowledge of the truth.

Thirdly, If then the Magiſtrates are God's Truſtees, and Inſtruments, then for Conſcience ſake let them have Reſpect in our Carriage and Language according to their Places: Paul acknowledg'd his Failing in this, Acts 23.5. when he call'd the high Prieſt whited Wall, the Expoſitions uſually given here, are either groſs, as if Paul meant his Wickedneſs had brought a Forfeiture of his Honour upon him, and ſo he would not acknowledge him as high Prieſt; or contradictory, as if Paul who was no Stranger in Iſrael did not know the Perſon of the high Prieſt, and yet acknowledged him a Judge, ſitteſt thou to Judge, &c. ſo that if you will pardon me in a little ſingularity, I would thus expound it, foreign non conſiderabam: I conſider'd not; and thus you find, Acts 12.12. foreign tranſlated (as it cannot properly be otherwiſe) Conſiderans, Conſidering, or when he had conſidered: So that Paul here acknowledgeth … Incogitancy, and eats his Words as not warrantable.

Fourthly, Obey the Magiſtrates, and ſubmit actively in all lawful Things, and paſſively, when it comes to thi… … you muſt obey God rather than Man.

FINIS.

End of the text · Richard Gilpin, An Assize Sermon (1700)