Justice Justified, Sermon 2
A SERMON preached at the Aſſizes at Taunton in the County of Sommerſet. Auguſt 3. 1657.
ROM. 13. Ver. 4.
For he is the Miniſter of God to thee for good, but if you do that which is evil be afraid, for he beareth not the ſword in vain.
GReat places and employments God never intended as priviledges to ſecure any from his ſervice, The King himſelfe, how great ſoever be his buſines was (with his own hand, ſaith Philo) to write two copies of the Bible out of the Original, the one he was to uſe at home, and if he went abroad the other he muſt uſe as a running library or hic vade mecum, Deut. 17. 18. And the reaſon is added, v. 20. that his heart be not lifted up. O 'tis a hard matter to keep our hearts down when our honours riſe.
Veſpaſian is ſaid to be the onelyonly man that was ever the better by being Emperour, ſelf-love like a falſe glaſſe makes us ſee our ſelves bigger, and others leſſe then they are; to prevent which, we are never to be without that true glaſſe of Gods Law, that will tell us that even Gods among men are but men with God, and that the greateſt Magiſtrate is but Gods Miniſter, and that's honour enough, for he is the Miniſter of God to thee, &c.
To be large in Prefacing were but to wrong my Text. As though like the Prophets ſtrait bed and his narrow covering it could not hold me an houre, when rather indeed it's like the great and the wide ſea, where there's roome enough for the talleſt ſhip to float, and the great Leviathan may take his paſtime therein.Pſal. 104, 26
To the words then briefly.
And here, as by the portal we go into the inner roomes, ſo let me give you by the coherence, occaſion, and other circumſtances to the text.
'Tis Aretius obſervation of the Jewes, that they everJudei ſemper iniquiſſime tulerunt alienum imperum, &c. Aretius in loc. ſcorn'd ſubjection to any, eſpecially to the Romans, and Alſted of the vain glory of their ſucceſſours to this day, ſayes thus, antiquum obtinent; They are no changelings, ſtill fill up their fathers ſinne by their preſent pride, you may read their temper in that bragge of theirs, John 8. 33. We were never in bondage to any Trap in loc.man, when yet they were ſcarce ever out of bondage to ſome or other, and at that very time in bondage to the Romans. Well, Bondage being ſo burdenſome to this people, There was liberty by the Goſpel preacht by Chriſt and his Apoſtles, which doctrine of liberty was ſo miſapplied, and abuſed by divers, that they thought themſelves by their Chriſtian liberty diſcharged from being any longer ſubject to ſecular authority; Whence Julian, Porphirius, Proclus and other Heathens traduced the doctrine of Chriſt and his Apoſtles, as that that was ſeditious, and father'd the rebellious practiſes of the people upon the doctrine of their Teachers. On this occaſion (ſaith Clemens Alexandrius) did Chriſt and his Apoſtles ſtudiouſly endeavour to vindicate the doctrine of the Goſpel from this aſperſion, and did enough to convince the world that Goſpel liberty was farre from countenancing rebellion againſt civil authority. This Chriſt did when he paid tribute money himſelf, and gave it in charge to others to give Caeſar the things that were Caeſars. And Paul Mark 12. 16among the reſt makes it his profeſt buſineſſe in this chapter, in which both his matter and method are exceeding plaine.
1. He enjoynes ſubjection on all as a generall duty, verſe 1. Let every ſoule be ſubject to the higher powers.
2. Draws up his Arguments in order to prove his doctrine, and the firſt is this.
1. The Authour of government, that's God, for there is no power, but of God: True, the conſtitution is from man, the manner or mould of Government, as Solon ſaid of the Athenian Laws, they were ſo good as the people could beare, fitted (he meant) and accomodated to the ſtate of the people, but ſtill the inſtitution or ordination is from God, foreign, they are ordained of God, from which concluſion follows this fearful conſequence, he then that reſiſteth the power reſiſteth the Ordinance of God, v. 2.
2. He proves his poſition from the end of authority, v. 3. for Rulers are not a terrour to good works, but to the evil. Jeroboam then forgot his duty and proved a ſhame to Magiſtracy, when inſtead of encouraging his people to ſerve the Lord; he ſet a net on Mizpeh, and ſpread a ſnare on Tabor to watch who would go from him to worſhip God in Judah, Hoſea 5. 1.
3. He argues from Magiſtrates relation to God, whoſe perſon they repreſent, and by whoſe authority they act, verſ. 4. for he is the Miniſter of God, &c.
The words in ſhort are a vindication of Magiſtracy
drawn from
Its Authour.
Its End.
1. From its Authour, that's God, for he is the Miniſter of God.
2. From its End, and that's twofold,
1. The protection of them that are good: Gods Miniſter to thee for good.
2. The puniſhing and ſuppreſſing of the wicked, to ſuch the Magiſtrate is intended for terrour, and the reaſon is added, for he beareth not the ſword in vaine.
Doct. Obſerve then, 1. That a lawful Magiſtrate isDoct. Gods Miiniſter foreign, Gods Vicar, Deputy, or Vicegerent.
Several wayes this may be evidenced.
1. They are commiſſioned by him not only Kings, butHaec ſententia duo ſignificat. 1 Hanc poteſtatem eſſe a Deo. 2 Reges vicem gerere Dei, &c. A Lap. in loc. Judges alſo, Prov. 8. 15, 16. By me Kings reigne, and Princes decree justice; by me Princes rule, and Nobles, and all Judges of the earth. God alone is the abſolute Monarch, and hath the ſole ſovereignty of Heaven and Earth, and this power he delegates to Princes and Rulers who governe for him.
2. They act for him, and this will appeare two wayes.
1. They are Gods Laws whereby they judge God himſelf preſcribed Iſrael her judicials, Deut. 17. And he is ſupreme Logiſlator ſtill. Hence that prayer of the Pſalmiſt, Give the King thy judgement, O Lord, and Pſal. 72. 1, 2thy righteouſneſſe to the Kings Son, and then he doubts not when God has given him righteous Laws, and a righteous heart to execute them, but that he will prove a bleſſed Governour, Then ſhall he judge thy People in righteouſneſſe, and thy poore with equitie.
2. It's Gods ſentence (or ought to be) which they paſt; Though the King be but a man, yet 'tis a divine ſentence that is in his lips, and his mouth tranſgreſſeth not in judgement, Prov. 16. 10. Our old word Conning, and by contraction, King Becanus ſayes, comes from Con, which ſignifies three things, p…ſſum ſcio Audeo, I can do juſtice, I know how to do it, and I dare to do it, if either a Magiſtrate want power, or skill, or courage to do juſtice, 'tis but vaine to expect this divine ſentence; and oh 'tis ſad if the judgement be mans only, and not Gods.
A few things briefly I ſhall inferre from the point.Uſe 1. And firſt, what meanes that bedlam ſpirit, whereby Anabaptiſts, Quakers, and the reſt of that ſame batch are acted, that have learnt a Religion to juſtifie their rebellion, pretending as the Jewes of Caeſar that they know no King but Chriſt, as if he were a loyal ſubject to his Prince that contemn'd his Deputy; Facile imperium in benos, peſſimus quiſque aſperime rectorem patitur, &c. The corrupteſt tempers have ever been moſt apt to ſcorne authority, I wiſh ſuch maſterleſſe monſters would conſider how well that querie might might be propoſed to them wherewith the Lord confounds Sennecharib; 2 King. 19. 22Whom waſt thou railed on and whom haſt thou blaſphemed, and againſt whom hast thou exalted thy voice, and lifted up thine eyes on high? (not againſt Hezekiah) but againſt the holy one of Iſrael.1 Sam. 8.
Iſrael was weary of Samuel, and God tells them plainly they had caſt off him.
Secondly, it ſhews us that Magiſtrates power is notUſe 2. arbitrary, they are ſome of heavens commiſſioned Officers, and may ſay as the Centurion, though they have others under them, yet that they themſelves are men under authority; and oh how careful ought ſuch to be of breaking their Commiſſion.
Thirdly. it ſerves exceedingly to encourage Magiſtrates:Uſe 3. Can they think that God will employ them in his work, and not bear them out in their employment? ſure you ſerve no ſuch hard Maſter. 'Tis a note of Paraeus, did not God (ſayes he) countenancePareus in loc. and aſſiſt them that are Miniſters of Juſtice, did not he ſtand in the Aſſembly of Princes, it could never be that the face of authority ſhould be ſo formidable: that God that promiſed Iſrael, that one ſhould chaſe a thouſand, is he that makes the face of a ſingle Magiſtrate to awe the hearts of a thouſand malefactors.
Take heed next of undertaking Gods work, and doingUſe 4. their own. Yea, judge for God ſaid, good Jehoſhaphat, to his Judges, therefore take heed. Oh how ſhould it be the ſtudy of a Chriſtian Magiſtrate to paſſe ſuch a ſentence as God himſelfe would paſſe did he take the matter into his owne hand.
It acquaints us with that harmony that there is betweenUſe 5. Magiſtracy and Miniſtry. The ſame word ſerves for both: Miniſter in a general name that will agree to either. They drive but one deſigne, and ſerve but one Maſter, though in different places, Moſes andPſal. 77. 20 Lam. 2. 6. Aaron, the King and the Prieſt lie uſually together, like ſweet twinnes in the armes of Scripture. O let them not prove, like the twins of Rebecca, one ſtrugling againſt the other; but, like the twins of Heraclitus, alwayes weeping and laughing together. Magiſtracy Chriſt likens to a neck of ivory pure and potent, Miniſtry to the eye, of the body cleare and tranſparent, like the fiſh-pooles of Heſhbon, and theſe he joynes together, Cant. 7. 4. Oh thoſe which Chriſt hath joyned together, let not man put aſunder. Never Magiſtrates fared worſe than ſuch as were enemies to the Prophet, as Paul and Ahab, and none ever proſper'd better then ſuch as were nurſing to them, as David and Hezekiah, and that general rule is ſtill true, beleeve the Lords Prophets, ſo ſhall ye proſper. So2 Chr. 20. 10 much briefly for the firſt Note, let the next be this,
Doct. 2. That the peoples good is the end ofDoct. 2. Government. He is the Miniſter of God to thee for good.
Hence as Gualter notes, the ancient title that wasGualter in Rom 13. given Magiſtrates, was benefactor, Luke 22. 25. The Kings of the Gentiles rule over them, and they that bear rule over them are called bountiful foreign called benefactours, the Magiſtrate comes Ahimaaz In bonum ci qui bonum agit. Eſtius.with good tydings; and wherein this good lies, I ſhall briefly ſhew you. A fourfold good comes by Government.
1, Natural good. It preſerves our lives, As Moſes ſlew the Egyptian, but ſaved the Iſraelite, ſo doth theExod. 2. 12. Magiſtrate, cuts off the nocent preſerves the innocent.
2. Civil good, how quickly would the hills become mountains of robbers, and the high-wayes be once more unoccupied as in the dayes of Jael, Judg. 5. no ſafety would there be to him that went out, nor to him that came in, did not the ſword of juſtice guard the innocent, as that flaming ſword did the tree of life.
3. Moral good, by reſtraining men from vice; and encouraging them to vertue; were there none to reproveAd hoc inſtituta eſt poteſtas ſecularis ut & pacem publ. conſervet & vitae communis honeſtatem. Eſtius p. 154. in the gate, ſin would quickly grow impudent and audacious, what could we expect but that all prodigious impieties, like another deluge, would drown the world, were the gates of authority thrown off their hinges. Therefore the Apoſtle bids us pray for Kings, and all that be in authority, that under them we may live peaceable lives, in all godlineſſe and honeſty, 1 Tim. 2, 2.
4 Spiritual good Magiſtracy was ever intended to be a guard to the Goſpel; defenders of the faith they are all in their places: Of Charles the great 'tis recorded, that he had his office written on his ſword, which he wore as his great glory, decem praeceptorum cuſtos Carolus, Charles, Lord Keeper of the ten Commandments; How careful good Governours have ever been to ſecure Religion. I might inſtance in David, …oas, Jehoſhaphat, Hezekiah, Solomon, and others. Take two for all, of good Joſiah 'tis ſaid, that he was ſo farre from leaving his ſubjects to an intollerable tolleration that he commanded Judah to ſerve the God of Iſrael, 2 Chron. 33. 16. And ſo did Aſa, 2 Chron. 14. 4.
I am forc't to leave the Application to your ſelves, and muſt haſten to the next thing.
And that's from the other end of Government (viz.) the puniſhment of evil-doers, but if thou doeſt evil, feare.
Doct. 3. Whence we note next, that good Laws areDoct. 3. terrible to none but to evil perſons. In this ſenſe the Law troubles not a righteous man; but its threatnings are levelled againſt the lawleſſe, ſuch as tear the bonds of Government, as Sampſon did his withes, and cry out we will not be be bound. To ſuch the Law is intended for terrour, excellently Solomon to this purpoſe, Prov. 20. 26. A wiſe King ſcattereth the wicked, and cauſeth the wheel to turn over them.
Queſt. But what evil is it that falls within the reach of civil juſtice.
Anſw. Any civil or religious: the Magiſtrate is cuſtos utriuſque tabulae, all Laws propounded without limitationMr. Leigh. muſt be underſtood in their latitude.
Two things briefly it leſſons us. Firſt, to obſerve aUſe 1. difference between the precious and the vile, and in drawing the ſword of juſtice alwayes to have a blow at wickedneſſe, the Pſalmiſt deſerves to be our preſident here, who having ſorted his ſubjects, beſtows his favour on the good, his frownes on the evil, Pſal. 101. 6. Mine eyes ſhall be upon the faithful in the land, that they may dwell with me. Theſe he intended ſhould be to him, as Joſeph to Pharaoh, men of office and honour, but v. 8. betimes I will deſtroy all the wicked of the land, that I may cut off the workers of iniquity from the City of the Lord: if men in place would ſtudy this choice, and make ſuch a difference among their inferiours, I had almoſt ſaid they might ſave the labour of forcing men from evil by their power. I am prone to beleeve they would winne ſo many by their practice.
It charges Magiſtrates that they do not do juſtice byUſe 2. halves, take heed you do not puniſh one for ſpeaking one word againſt Caeſar, and let another ſcape that ſpeaks too againſt Chriſt, to all evil-doers a Magiſtrate muſt be terrible. David threatens impartially to weed out the wicked, to cut off all the workers of iniquity; This is indeed not to beare the ſword in vaine, the laſt thing that craves your attention and notes to us is this,
Doct. That the end why God hath armed authorityDoct. with the ſword is to do execution upon the wicked. An alluſion, ſayes Calvin, to the Roman Conſuls, who hadCalvin in loc. Principe non fruſtra gladium teſtat ſed ut ſtringat in malafactoris, Eſtius in loc. axes and ſwords carried before them as enſignes of their power; 'Tis not in vaine this ſword is committed to them, no 'tis to give notice that they have poteſtatem vitae & necis, Gladium geſtant ut impios plectant (ſaith one) 'tis to cut off the wicked, which otherwiſe, like rotten and gangreen'd members, would endanger the body. But here it muſt be remembred that the ſword of juſtice muſt be furbiſht with the oyle of mercy. The Malefactor in the Law muſt lie down and be beaten, and that before the Judge but with a certaine number of ſtripes, and that too according to the nature of the treſpaſſe, Deut. 25. 3. the ſame puniſhment is no more fit for all offences then the ſame phyſick is for all diſeaſes; The Romans had as well rods as axes borne before their Conſuls to intimate that ſome offences were as ſufficiently puniſht by the whip as others by the block.
And now that I may not loſe the advantage of doingUſe. God ſome ſervice in ſo ſacred a ſolemnity as this, I ſhall keep me no longer to generals, but parcel out the reſidue of my diſcourſe, and addreſſe my ſelf briefly to all ſorts in particular, that my doctrine may fall as the dew, and though here a little, and there a little, yet may leave ſome moiſture upon all.
And firſt, (Right Honourable) your dignity beſpeaks the upmoſt roome, 'tis for you, there's none more honourable then your ſelves that is bidden of it. You here authority is no empty word. Magiſtracy implys ſomewhat more then a title of honour, take heed of ſparing when God bids you ſlay, let not the ſword of juſtice ruſt in the ſcabbard, and prove like the ſword of Jeth…r which he could not draw nor uſe▪
Judges had need often to edge the ſword of JuſticeJudg. 8. 20. with the file of courage, fiat justitiarunt coelum was a good reſolution. Be champions of juſtice while you can, and when you can no longer ſerve her as ſuch, keep your ground, and reſolve to die her martyrs.
As to the caſe of Religion (my Lords) though I hope I may ſay as Paul to his Theſſalonians, of love I need1 Theſ. 4. 9▪ not ſpeak to you, though you know and do this already, yet ſuffer me a little to put you in remembrance, for Sions ſake I cannot hold my peace. Oh help the teeming woman, the travelling Church, the fruit is come to the birth, but there wants ſtrength to bring forth, is't not pity ſhe ſhould miſcarry, with Ephraim, and ſtay in the place of bringing forth children? ſureHoſea 13. 13▪ a hand of authority would do much to further her deliverance, Chriſt by the ſword hath been paring and pruning his Vine till at laſt ſome ſome young grapes of Reformation did appeare, but ah on a ſudden the ſubtle foxes threaten to devoure all; the petition that at this time I ſhall tender to their hands ſhall be the Churches prayer, Cant. 2. 15. Take us the foxes, yea, the little foxes which deſtroy the Vines, for the Vines have tender Grapes; never pity nor ſpare them for that they are young. Happy ſhall he be that takes the brats of Babel, any of her little ones, and daſheth them againſtPſal. 137. 9 the ſtones.
To Commiſſioners of peace that are aſſeſſours with you, I have onelyonly this, do not ſay, as Saul, all is well in the Countrey, if ſo, what means the bleating of ſheep, and the lowing of oxen that we heare? what meanes the roaring in Ale-houſes, prophanation of Sabbaths, with other crying abominations? what's the matter that ſo many with Malchus have loſt their right eare that they cannot hear a complaint, nay, ſometimes the right eye, that they cannot ſee a diſorder? Is it not woful, that many a Magiſtrate, like George on horſe-back, ſits alway with the ſword up, but never ſtrikes. The Lord give you Moſes ſpirit as well as Moſes place, and write upon your hearts reſolution for the Lord.
As for you, Gentlemen of the Gowne, I intend no Satyr but a Sermon, and therefore 'tis but a word of Councel that I would venture to give you, lookingWhatſoever you would that men ſhould do to you, &c. Mat. 7. 12 neither for bribe nor fee, ſave onelyonly a deſire to ſee the fruit of my lips in the conſecrating of yours. O read often the Law which is both the Law and the Prophets. Converſe much with heavens Statutes, all which, like the Lawes of Draco are written in blood, death being the penalty that's threatened toRom. 6. ult. Pſal, 10. 18 all. Take the fatherleſſe and the widow for your Clients, God owns them for his, and alwayes judge your ſelves moſt bound to ſpeak when Truth wants an Advocate.
For the Gentlemen that are Jurors; ſo farre have you honoured your employment of late, that without flattery. I queſtion not, but that like a well-drawn picture, you will have your eyes on every corner in the County, you are your countreys repreſentatives, a Petty Parliament, O make faithfull reports of your countreys caſe, when God by you makes inquiſition, bring forth the accurſed thing whatever it be, out with Jonah that you may ſave the ſhip.
For the Jurors of inferiour order, and the witneſſes, Oh that there were none of Jezabels Knights of the poſt to be found among you, that ſhould ſell an innocent man for eight pence. Remember that for oathes the land mourneth, and before you lay your hands onJer. 23. 10 the outſide of the Bible, fix your thoughts on ſomething of the inſide. 'Tis Zech. 5. 4. where the curſe comes like a flying bood, and enters into the houſe of the thief, and into the houſe of him that ſweares falſly, and there it muſt remain til it hath eaten up the ſtones and timber thereof. For Barretters, and litigious Brawlers, that like Salmanders, live in the fire, and contend for trifles, even the Turks ſend away ſuch with a whip, if any be found in their Courts, I wiſh heartily ours might ſpeed no better, doubtleſſe authority would be far leſſe troubled then now, if mens hearts were not bigger then their ſuits.
I ſhall make but one turne more to them that are in authority, take leave, and I have done.
O minde your duty, and do it, and to make it ſure, I would take but two or three Temple-nailes, and faſten all.
1. Conſider it will make you great bleſſings to your Countrey; If any thing fetch life in a dying ſtate,Ad Magiſtratum maxime utiles qui privata comoda publice poſt habent qui ſciunt civium non ſervitutum ſibi traditam ſed tutelam nec Republ. ſuam eſſe ſed ſc republicae &c. Sibelliq. tom. 4. p. 383. 'tis juſtice, 'tis worth our obſervation, that when God promiſes to give a ſpirit of judgement to them that ſit in judgement, he promiſes alſo to be a Crown of glory to the reſidue of his people, Iſ. 28. 5, 6. O that the generations to come might riſe up and call you bleſſed.
2. 'Tis the way to live honourably, and to die comfortably.
1. To live honourably: Of Caſſianus the Emperour, 'tis ſtoried that he refuſed to be called pius, but would be called foelix, a wilde deſigne to reach after felicity by the neglect of piety; nothing ſo ſurely honours us among men, as when we ſeek the honour of God, 'tis1 Sam. 2. 30 a bargaine of Gods own making, thoſe that honour me, them will I honour. 'Twas this that made Deborah cry out in her ſong, My heart is ſet toward the Governours of Iſrael.Judg. 5. 9
2. Tis the way to die comfortably, when the ſight of grim death makes others look wan, conſcience of their integrity will ſteel their hearts againſt the King of terrours; Oh bleſſed caſe, when in the cloſing up of mens lives, they can with that zealous Magiſtrate, Nehemiah, ſay boldly, Remember me O Lord concerning this, andNeh. 13. 14, 22 Dr. …. remember me, O Lord, concerning this alſo. To borrow the elegant words of a Reverend Authour, what happy Items will theſe be in our laſt reckoning, ſuch Magiſtrates may ſweetly cloſe their lives with thoſe comfortable words wherwith he cloſes his book: And remember, O my God, in goodneſſe. A vaſt and bleſſed difference between the righteous and the wicked, when of the one the Lord proteſteth he will never forget any of their works to let them ſcape unrevenged, Amos 8. 7. of the other we have as ſtrong an aſſurance that he will never forget any of theirs to let them go unrewarded, Heb. 6. 10. 'Tis not conſiſtent with the Juſtice of God, the Lord is not unrighteous to forget your work and labour of love. O that your works might praiſe you in the gates of your own Courts while you live, ſo ſhall they follow you to the gates of Heaven when you come to die.
FINIS.
Courteous READER be pleaſed to take notice that theſe Books following are worth thy peruſal; Printed for John Stafford, and are to be ſold at the George at Fleet-bridge.
A Divine Meſſage to the Elect ſoul, delivered in eight Sermons upon ſeven ſeveral Texts, by that laborious and faithful Meſſenger of Jeſus Chriſt, Mr. William Fenner. B. D.
Divine Meditations upon ſeveral Subjects, Whereunto is annexed Gods love, and Mans unworthineſſe, with ſeveral Divine Ejaculations, Written by John Quaries.
Choice and profitable Secrets, both Phyſical and Chirurgical, formerly concealed by the deceaſed Dutches of Lenox, and now publiſhed for the uſe and benefit of ſuch as live farre from Phyſicians and Chirurgions: being approved of by eminenent Doctors, and Publiſhed, by their charitable advice, for the Publick good; Whereunto is annexed, a Diſcovery of the Natures and Properties of all ſuch Herbs which are moſt commonly known, and grow in Countrey Gardens.
End of the text · James Strong, Justice Justified (1658)