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to Publick Justice. And this I shall do Distinctly according to the Method of my former Positions, shewing what Arguments for Integrity do Naturally a. rise from the Consideration of Each of them.

1. The Doctrine of the First Position was this ; That the Magistrate in Judg. ment sustains the Person of God, and acts for Him. Now this Consideration is of a Reasonable Force to keep the Magiftrace Just and Upright in his Determi. nations; and no other but this.

For let the Magistrate suppose himself to sustain any other Person, or to act by or for any other whatsoever, but only God, he shall find himself immediately faln under the power of such Reasons as will pervert him from being Just; because there is no Person in the World, but God alone, whose Ends may not sometimes be better served by Injustice : God's Ends are always served by Justice, and no bodies always so, bur His.


And hence Springs the Great Difficulty of being Just, and the neceslicy of that Caution, which we find so frequently inculcated to Magistrates in the Holy Scripture, viz. That they should be Strong, Couragious, very Couragious: Because it is but Needful that He whose Duty will not permit him to Oblige in what is Unjust, should arm himself against the posible Malevolence of Many, who will account themselves Disobligʻd by the Direct Illues of Justice. He therefore that will be Just, must harden himself against all the Impressions of Interest; though in that he may seem Imprudent ; against all the Impressions of Affection, though in that he may seem Ill-natured; against all the Impressions of Benefits, though in that he may seem Ingrateful ; nay, against all the Impressions of Vulgar Piety, though in that he seem Hardhearted: He must render himself disengaged from all the World, and from Himself above all ; Because Self is un.



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doubtedly the greatest Byass to Humane Prevarication.

But these (in the mean time) are Difficulties, which I think no other Conside. ration can enable a Man to surmount, but only the Respect of God, and the Conscience of doing that service which God himself doth both Require and Reward.

I know indeed that to be Just is in it Self a very glorious thing, without any farther Religious Prospect: And therefore there are some Spirits(naturally Generous) which though it shall happen that they have not much of Religion, will yet despise all the Temptations of Interest, and be Just for the very Glory of being so : But then we must observe that Glory it self is another Byass, and can draw men from their Integrity, as well as any other Pasfion; and so it sometimes happens that a Man, that could not have been bribed with Gold, will yet be bribed with Air, that is, the Affečtation of a Popular Fame. An Instance of this kind is intended in


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that Precept, Ex. 23. 3. where 'tis said, Thou shall not countenance a poor man in his cause : Intimating, that when a Poor Man has a Bad Cause, though there can be no Other Tempracion, yet

there may be that of Vain-glory, to be Unjust: Because a Sentence given in behalf of a Poor Man is so Popular and Specious, that though it should be Unjust

, yet it may gain a Man the Reputation of a more Impartial Justice. And indeed when a Man comes to affect Glory from any thing, though from Vertue it self, he is faln into the Temptation of prefer

. ring the Glory above the Vertue; and so one of Leaving the Vertue for the Glory's sake, if at any time they shall happen to be Divided. So Important a Reason there is for that Precept of the Apostle

, Let him that glorieth, glory in the Lord: To which let me subjoin ; Let him that will be just, be just for the Lord; Because it is impossible for any one to be accu. rately Just for any other Prospect.

II. The

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II. The second Position was this, That the Matter of Judgment is God's (Cause: And this Consideration is very

forcible to engage all Others to bring in their Respective due Arlistances to Publick Justice.

'Tis a Notion to be met with more than once among the Heathen Moralifts, that A Good Man is a Perpetual Magistrate; and that, though he be not by the Governing Power, he is made so by Nature ; that is, A Good Man cannot but be a Friend and a Patron tothe Laws; His Love to Vertue and the Publick Good will not suffer him to be Unconcern’d, when he sees them broken and contemned. And if it be so with a Good Man; I am sure it cannot be otherwise with a Good Christian : It is impossible that such a one should see and bear with Indifference, that the Concerns of Truth, the Offices of Morality and Religion (which I say are the general Matters of the Law) those Duties wherein God's Ho


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