Now the things that are opposite to the good of any na- tion or people, are of two sorts.
(1st.) Such as are really, directly, and immediately op- posed to that state and condition, wherein they closed toge- ther, and find prosperity. In general, seditions, tumults, disorders ; in particular, violent, or fraudulent breakings in upon the respective designed bounds, privileges, and enjoy- ments of singular persons, without any consideration of him who ruleth all things, are of this kind. If nations and rulers might be supposed to be atheists, yet such evils as these, tending to their^dissolution, and not being, they would
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with all their strength labour to prevent, either by watching' against their commission, or inflicting vengeance on them that commit them, that others may hear, and fear, and do so no more.
(2dly.) Such as are morally and meritoriously opposed to their good and welfare; in that they will certainly pluck down the judgments and wrath of God upon that nation or people, where they are practised and allowed ; there are sins for which the wrath of God will be assuredly revealed from heaven, against the children of disobedience. Sodom and Gomorrah are set forth as examples of his righteous judgment in this kind. And shall he be thought a magis- trate, to bear out the name, authority, and presence of God to men, that so he and his people have present peace, like a herd of swine, cares not, though such things as will cer- tainly first eat and devour their strength, and then utterly consume them, do pass for current ; seeing that they that rule over men, must be just, ruling in the fear of the Lord, the sole reason why they sheath the sword of justice in the bowels of thieves, murderers, adulterers, is not because their outward peace is actually disturbed by them, and therefore they must give example of terror to others, who being like minded, yet are not yet actually given up to the practice of the like abomination, but also, yea principally, because he in whose stead they stand and minister to the world, is pro- voked by such wickedness to destroy both the one and the other. And if there be the same reason to be evidenced con- cerning other things, they also call for the same procedure.
To gather up now what hath been spoken : considering the gospel's right and title to be propagated, with all its con- cernments, in every nation under heaven, the blessing, peace, prosperity, and protection wherewith it is attended, when and where received, and the certain destruction and desola- tion, which accompanies the rejection and contempt thereof; considering the duty that by God's appointment, is incum- bent on them that rule over men, that in the fear of the Lord they ought to seek the good, peace, and welfare, and pros- perity of them committed to their charge ; to prevent, ob- viate, remove, revenge that which tends to their hurt, per- turbation, dissolution, destruction immediate from heaven, or from the hand of men, and in the whole administration to take care, that tlie worshippers of God in Christ may lead a
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quiet and peaceable life, in all godliness and honesty. Let any one, who hath the least sense upon his spirit, of the ac- count which he must one day make to the great King and Judge of all the world, of the authority and power wherewith he was intrusted, determine, whether it be not incumbent on him by all the protection he can afford, by all the privileges he can indulge, the supportment that he can grant, by all that encouragement, which, upon the highest account ima- ginable, he is required or allowed to give to any person what- soever, to further the propagation of the gospel, which upon the matter is the only thing of concernment, as well unto this life, as that which is to come. And if any thing be al- lowed in a nation, which in God's esLeem may amount to a contempt and despising thereof, men may be taught by sad experience what will be the issue of such allowance.
5thly. I shall only propose one thing more to your con- sideration. Although the institutions and examples of the Old Testament, of the duty of magistrates, in the things and about the worship of God, are not in their whole latitude and extent to be drawn into rules, that should be obliga- tory to all magistrates now under the administration of the gospel; and that because the magistrate then was 'custos, vindex, et administrator legis judicialis, et politise Mosaicee,' from which as most think we are freed, yet doubtless there is something moral in those institutions, which being un- clothed of their Judaical form, is still binding to all in the like kind, as to some analogy and proportion : subduct from those administrations, what was proper to, and lies upon the account of the church and nation of the Jews, and what remains upon the general notion of a church and nation must be everlastingly binding. And this amounts thus far at least, that judges, rulers, and magistrates, which are promised un- der the New Testament, to be given in mercy, and to be of singular usefulness, as the judges were under the Old, are to take care that the gospel church may, in its concernment as such, be supported and promoted, and the truth propa- gated wherewith they are intrusted ; as the others took care that it might be well with the Judaical church, as such. And on these,and such like principles as these are, may you safely bottom yourselves in that undertaking, wherein you seek for direction from God this day.