Observations.

1. Tis requisite sometimes to Preface before we speak: especially when the matter is weighty, 'tis good to quicken attention by some serious, grave, Agumen­tative and nervous Preface. The Psalmist doth so here, ver. 1. there are almost as many Arguments as there are words in the verse, proclaiming the Majesty, Omniscience and all seeing eye of God; Quot verba, tot argumenta; quot dictiones, tot stimuli. the better to prepare us for that which followeth in the Psalm, wherein are matters of the greatest moment. Thus when the Lord publisht the Ten Commandments, the better to prepare us for the hearing and obeying of them, he sets a short, but pithy Preface before them. (Exod. 20. 2) I am the Lord thy God which brought thee out of the Land of Egypt, out of the house of bondage. Every word hath its weight. 1. I am Iehovah by whom you live, move and have your being. 2. Thy God by Crea­tion and by Covenant. 3. That brought Israel out of Egyptian bondage, and have delivered thee from a far viler slavery and bondage, even from the slavery of sin and Satan, from the Curse of the Law, the guilt of sin, from Death, Hell and [Page 10] Wrath to come. So Christ himself set a Preface before the Lords Prayer, the better to prepare our hearts for the duty, according to that of Solomon Eccles. 5. 2.

Observation 2.

That there is a Trinity of Persons in the Vnity of Essence. V. Rive [...] in Gen. 1. 1. P. 5, 6. The Persons or Subsistences are three, yet the Divine Essence is but one, being equally com­municated to all; hence these three are said to be one. 1 Iohn 5. 7. Mat. 28. 19. 1 Cor. 12. 4, 5, 6, 11. & 2. 13. 13.

Now let all the world dispute and wrangle their hearts out; yet these three or four Texts (if there were no more) are sufficient to settle any gratious soul in the truth of this point.

As for those Photinian, Arrian, Antitrinitarian, Socinian Hereticks, which are of late so rife amongst us, who list may see them fully and learnedly con­futed in Dr. Owens Treatise against Blasphemous Biddle. Chap. 7. pag. 138. Dr. Cheynell in defence of the Trinity. D. Arnoldus contra Socin. cap. 1. q. 32. pag. 136. D. Prideaux Lect. 17. pag. 261. fol. Mr. Nortons Orthodox Evangelist, Chap. 2. & 21.

Observation 3.

Our God is the most mighty and powerfull God. He is nat only El, strong, but Elohim, Almighties or All-powers. All the weight and power that is in the Creature, 'tis in him Originally, Operatively, Elohim est unum è nomini­bus Dei, à potentia, robore & fortitudine Dei; Deus enim omnia potest. Ravanel. See more, Hieroms Ser. on Exod. 34. 6. on the word, El, Strong. Eminently. His Power is like himself infinite and Unspeakable, beyond the Tongues expression, or the hearts imagination. This may comfort us in adversity, God is able to raise us and deliver us, Psal. 34. 19. Though our enemies be great, yet our comfort is that there is a greater then they. Iob 32. 14. Eccles. 5. 8. Ephes. 6. 9. though we be weak, [Page 11] yet our Redeemer is strong, Ier, 50. 33, 34. this upheld those three Caldean Worthies, The God whom we serve is able to deliver us, Dan. 3. 16, 17. God is not only faithfull, but Almighty and powerfull to fulfill all his promises to his people. 2. It must keep us Humble in Prosperity; for as God hath power to give, so he hath power to take all from us if we abuse it to his dishonour. Hosea 2. 8. to 13. In his hand is our Life, Health, Wealth and all that we possess. Whom will we fear, if we fear not him?

Observation 4.

Magistrates must not desire to be solitary and Inde­pendent. As Affectation of Independency is an er­ror in the Church, so also in the State; hence the Lord tells us here of a Senate and Assembly of Judges. God hath not committed this power to one Magistrate, for that would be a burden too hea­vy even for a Moses alone, Deut. 1. 19. But which is a great mercy, tis committed to many. One man (we say) is no man. Woe to him that is alone and hath none to counsell him. That which ruined Iu­lius Caesar, Julius Caesar Nec in dicta­turâ, nec in consula [...]u coh­silio Senatus usus est, unde se & Remp. perditit. Idem fecit Nero qui Senatum capitaliter oderat. Suetorm. was self-conceitedness and refusing to consult with the Senate. What a sad condition would Nations soon be in if they were subject to the Will, Lust, and Tyranny of one, single man? Tis in the multitude of Counsellors that there is safety. Prov. 11. 14. Hence Moses appointed many Judges over the people, Exod. 18. 21, 22. Num. 6. 11, 16, 17. and we read of a Senate of seventy Elders and Sena­tors which were appointed by God himself to rule the people, and he ordered Appeals from inferiour Courts, to which all cases of difficulty were re [...]er­red both in Ecclesiastical and Civil affairs. Ne unus duntaxat judex a [...] forum sit, qui statim de quo­vis negotio ferat ultima [...] sententiam; à qua provs­care non liceat: sed in una­qua (que) Rep. plures judicio­rum gradus esse oportet, ut sit locus provocationi, Plato de Legibus. Lib. 6. Deut. 17, 8, 9, 10, 11. 2 Chron. 19. 8. to 11. Appeals are de jure naturae, they are founded in nature; even Reason tells us that 'tis unfit that any man should be a Judge, witness and accuser in his own cause; no [Page 12] wise or sober man will desire such Independency; Solitary Birds are usually Birds of prey; but Sheep, Bees, and Doves which are Congregative creatures, are most harmless and innocent.

Observation 5.

Magistracy is Gods Ordinance. Tis no humane de­vice or Politick invention to keep men in awe; but its Original is from heaven; 'tis a Plant of Gods own Planting, which shall never be rooted up so long as the world endures, maugre the malice of all fanatick seditious Levellers whatsoever. In­deed when Christ comes to judgement at the end of the world, then and not till then he will put down all Rule and all Authority and Power; for in Heaven there will be no need of them, 1 Cor. 15. 24. God is the Author, Approver and Defender of Magistracy, from him they have their Mission and Commission; all that rule and reign, are either Missi, or Permissi: either sent by him (1 Pes. 2. 14.) or suffered by him. Usurpers by Permission and lawfull Governors by Comm [...]ssion from him; the one by his Providence and some kind of approbation, the other by his Or­dinance and appointment; for there is no Power but 'tis of God; the Power is his, however men come by it, or however they abuse it; though ma­ny have not only acquired it by wicked means, but administred it in a wicked manner: yet still the Ma­gistrates Authority not only Abstractly considered in it self, but Concretly in the person administring it is of God, Da [...]. 2. 21. & 4 32. Iohn 9. 11. Rom. 13. 1. the powers that are, they are of God; Permissio not at aliquod in­dultum, ordinatio verò mandatum; 2. Permissio est eorum quae displicent & improbantur; ordinatio verò est eorum quae cum volun­tate & approbatione fiunt. Baldwin. Oc. whether the persons be good or bad, yet the Office is from him, and that not only Permissivè, Ordinativè, Di­rectivè for so sin, sickness, are of God by way of permission, ordering and directing; but Ma­gistracy is of God approbativè & mandativ [...] by way of approbation and command. They bear his name, [Page 13] they wear his Livery, they are imployed in his work, he takes their account and rewards them. Hence 'tis that in the Text their Assembly is called Gods Assembly; and their Throne Gods Throne. (1 Chron. 29. 23.) and their judgement Gods Judgement, ( Deut. 1. 17. 2 Chron. 19. 6. The Iudgement is Gods, i. e. 'tis of God and for God; 'tis of God in respect of Ordination, and for God in respect of Administration. Hence the Apostle calls the Magistrate three times together in express terms, The Miniter of God, to defend the good, and punish the bad ( Rom. 13. 4, 5, 6.) This he could not be, had he not his▪ Power and Authority from God. This made the Psalmist to counsel Kings and Judges not to cast away their office, but to sub­mit to Christ and serve him in their places of Dig­nity, ( Psal. 2. 10.) he doth not condemn them for being Kings and Rulers, nor doth he bid them leave their places, but he minds them of their duties; and yet it appears that this Psalm was penned for Gospel-times, when Christ should have the Heathen for his Inheritance, and the utmost parts of the earth for his possession: So that the Regulating of Ma­gistracy being here enjoyned, the establishing hereof is also plainly implyed.

Magistracy is very antient. Murderers and Adul­terers were to die by Law long ago, Gen. 9. 6. & 38. 24. and we read of Magistrates all along, as Ioseph, Moses, Ioshua, The Judges, the seventy Elders, Eli, Samuel, David, Solomen, Iosiah, Iehosaphat, He­z [...]kiah &c. these Godly men would never have born Rule if they had ever conceived that the Office had been sinfull. And least any should Object that these are Old Testament Examples, we read also in the New Testament of a Noble man or [...] quidam, Beza. Viceroy that believed, ( Iohn 4. 46. 50.) and Ioseph of A [...]i­mathea a Senator and honourable Conncellors, Mark 15. 43. and of a Deputy▪ Procon [...]ul, or Propraetor [Page 14] that was converted to the faith, Acts 13. 7. 12. and Cornelius a Centurion, Acts 10. 1 2 yet did they not leave their Office. The Eunuch that was Trea­surer to the Queen of Candace, when he became a Christian, yet we do not read that he left his place, Acts 8. 38. Erastus the Chamberlain of Corinth, did not, V. Plura apud Suecanum de Magistratu Pars quinta. p. 594. because he was a Christian, cast off his go­vernment, Rom. 16. 23. So Constantine, Theodosius and other good men, kept their Magistracy still, which they would not have done, had it been un­lawfull.

2. In Scripture we find Rules for Rulers ( Exod. 18. 21. Deut. 1. 16, 17. & 25. 1. Psal. 2. 10. Rom. 13. 3, 4.) Now these would be in vain if there were no Rulers to observe them.

3. God oftsends men to the Magistrate for help in their distress, Exod. 22. 9. Deut. 17. 8. This God would not do if the Office were unlawfull.

Object. These are Old Testament proofs. Answ. Christ sends us to the Magistrate in the New, Mat. 5. 25. Luke 12. 58. Paul when in danger of his life, appeals to the Magistrate, which he would not have done, had it been a sin.

4. We are commanded to Pray for Magistrates ( Gen. 20. 17 & 47. 10. Ier. 29. 7. 1 Tim. 2. 2) but if their Office were evil, we should rather pray against them; Now we are to pray for nothing but what is good and pleasing unto God.

5. Christ who is the eternal Wisdom of his Fa­ther, tells us that 'tis by him that Kings reign and Princes decree Iustice, yea Nobles and all Iudges of the earth, Prov. 8. 15, 16 not only Superiour, but also Inferiour Rules are appointed by Christ; he sets up not only Kings, but Princes and Nobles also; from him they have their Ordination, Conservation and Qualifications; 'tis he that gifts them with wisdom to make good and just Laws for the benefit and peace of their people. Tis he that pulls down one [Page 15] and sets up another in the Throne, and none may say unto him, What dost thou? Iob 9. 12 & 12. 18. & 34. 24.

6. The Lord commands Subjects to obey Magi­strates and give Honour, and pay Tribute to them; this certainly implies (by the Rule of Relatives) that there must be Magistrates to whom this Honour and Tribute is due: And if every soul must be subject to the Higher Powers, then there must be Higher Powers; to which men must be subject. This enjoyning the duty of the Subject, doth establish the authority of the Magistrate; for they are Correlatives and Individuals.

7. That awe and dread which is in the hearts of men toward Magistracy, See 8. Arguments more to prove the lawfulness of the Civil Magistrate, in Dr. Featly against the Anabaptist. Article 6. p. 153, 154. argues that there is much of God in it. To see so many thousands of men of contrary dispositions, and perverse tempers, yet to live peaceably together under the Government of one man, shews plainly that the hand of God is here.

Object. But some may Object, that if God be the Author of Magistracy, how is it said (Hosea 8. 4.) They set up Kings, but not by me; they made Princes, and I knew it not.

Answ. The Answer is easie, Multa dicuntur non esse [...] Deo i. e. co jubente vel ap­probante, quae tamen non sunt sine Deo permittente & permittere volente. River. They set up Kings by Gods permission, but not by his Approbation. I knew it not (saith God) viz. so as to approve of it. Tis true, I let them go on in their own way, but I neither did, nor will take cognizance of what they do so as to bless them in it. Many a man Rules by Providence, not by promise. So then God doth not here disclaim the Ordinance of Magistracy, but the manner of chusing him, viz. in a mutiny, and without any respect to Gods will. Thus Ieroboam (of whom 'tis conceived the Prophet Hosea speaks) was chosen King by God, 1 Kings 11. 31. 35. 37. & 12. 15. 24. but the seditious and disorderly manner of chusing him is attributed to the people.

An Answer to the Cavils of Ana­baptists, Libertines, &c.

Objection.

Were they good men, I could willingly obey them: but our Rulers are wicked men and cruel Tyrants; they care not what burdens and Taxes they lay upon us; they do not only fleece but [...]ay us, they tear our flesh and suck our blood, and must we obey such?

Objection.

Magistrates are not only cruel, but careless; they neglect their duty, and therefore I may well omit may pay.

A sixth Observation.

We may lawfully give Titles of Honour to Magi­strates. [Page 48] If God himself calls them Gods, Shields, Sa­viours, &c. and lay upon them Majesty, Glory and Honour, (Psal. 21. 5.) why should any man scruple the giving of them such Titles? Away then with those sottish Quakers who are afraid of being too respective (such is their breeding) to Gods Deputies; and therefore they call them Thou Richard, Thou Thomass, Thou Iohn, as if they were talking to some Bearwards rather then Magi­strates. But the Holy Ghost hath taught them bet­ter manners, and give Titles of Honour to men in Authority; as King Agrippa, Most Noble Festus, Acts 26. 25. Most excellent Theophilus, Luke [...]. 3 See my Commentary on 2 Tim. 3. 17. Obj. 2. p. 296. But of this at large in another place.

Caution, Prestat in [...] quam [...] incidere, q. corvi non saeviunt nisi in mortu­os, adulatores v [...]rò viven­tes devora [...]t, dixit Dio genes yet Rulers must take heed of suffering Flatterers to give them Titles which belong not to them, as Most Holy, Most Unconquerable, Omni­potent, Omniscient, our Lord God, as Domitian and the V. Plura apud Laurentium in 1 Pet. 2. 17. Obs. 4. Popes of Rome are called by their Parasites. Thus Iames Naylor had blasphemous Titles given him his Adherents, ar Everlasting Son of Righ­teousness, and Prince of Peace; they sung before him Holy, Holy, Holy Lord God of Sabbath; no more Iames but Jesus, the Lamb of God a perfect man, &c. Against flatterers, see Plutarchs Morals. p 69. Engl. & Aretius Problem. Chap. 2. p. 50. Greenhill on Ezek. 22. 28. p. 296. Clerks Mirror. cap. 53. Ienbin on Iude 8. Obs. 6. Death is Lot of such blasphemers, Lev. 24. 16. Dan. 3. 29. Twas the [...]in of the Persians that they honoured their Kings with Divine Honour, as Gods. Let such remember Herod, who for his Pride in suffering Divine Honour to be given to him, V. Neyl [...]rs Examination. was eaten up of worms or lice, Acts 12. 22, 23. God is very tender of his own glory; what ever he parts withall he will not part with that, V. Q. Curtius lib. 8. Isa. 42. 8. when Satan began to call for divine ho­nour, Christ would bear no longer, but bids him Be gone Satan.

Observation 7.

The calling of the Magistrate is an honourable [Page 49] calling. God puts his own name on them, they are earthly Gods, they judge for him, they bear his Image in their Office, [...]. Imago De [...]rex est animata. Menander. they sit on his Throne, and he sits with them there. Though they be subject to Infirmites, sickness and death as other men are, yet their calling is Honourable; for the Dig­nitie of Magistracy lies not so much in the persons who are mortal, but in their Office, in that they are Gods Lieutenants on earth, they sit in his place and exercise his power by Deputation; by him they are appointed to execute Justice and preserve the Nations in Peace and Purity. Now the Digni­ty of Magistracy will the better appear if we consi­der those Titles of Honour which the Scripture graceth them withall; for whereas Libertines call them Pests and Plagues, Persecutors, Burdens and Abusers of the world by tyranny & oppression, &c.

• 1. Gods.
• 2. Sons of the Most High.
• 3. Saviours.
• 4. Fathers.
• 5. Nursing Fathers.
• 6. Heads of the Body.
• 7. Eyes of a State.
• 8. Servants of God.
• 9. Shepherds of the people.
• 10. Healers.
• 11. Pillars.
• 12. The Lords anointed.
• 13. Dignities.
• 14. Nails in the building.
• 15. Corner-stones.
• 16. Shields of the earth.
• 17. Angels.
• 18. Foundations.
• 19. Signets.
• 20. Captains.
• 21. Rocks and Hiding places.

[Page 50]1. The Holy Ghost calls them Gods, as we have seen at large before.

2. Sons of God, by Nature or Adoption, but by Office, of which see more on ver. 6

3. The Saviours of the people, Iudges 2. 16. & 3. 9. Neh. 9. 27. The Lord saved Israel by the hand of Ieroboam, 2, Kings 14. 27. and of David, 2 Sam. 8. 3. Such a one was Iehosaphat, 2 Chron, 20. These God hath ordained for Saviours and shelters to his people against the rage and Violence of a wicked world; hence tis that in their straits and exigencies they Appeal to Caesar for succour ( Acts 25. 11, 12.) though many times the Remedy is worse then the disease; and those that should be Saviours become D [...]vou [...]ers and destroyers of Gods people; See D. Gouge his Arrows on Exod. 17. 9. §. 40. [...]. 203. but this is the abuse of their power. God erected them to de­fend and save his people, that under them they migh lead Quiet, Honest and Godly lives, 1 Tim. 2. 2.

4. Fathers of the people, So Ioseph who was a Prince in Aegypt, is called a Father, Gen. 45. 8. and Deborah is called a Mother in Israel, Iudges 5. 7. The Philistines called their Kings Abimelec [...], Abimelech i. e Pater-rex, est nomen Pictatis, Potesta­tis Charitatis. i. e. the King my Father, Gen. 20. 2. & 26. 1. Psal. 34. Title Saul was a wicked King, Bonus Princeps non differt à bon [...] patre. Xenoph. Cy­rop [...]ed lib. 8. yet David calls him, my Father, 1 Sam 24. 11 and Iob who was a Magi­strate, (a Judge at least) as appears, Iob 29. 7, 8. and as some conceive a King, (though his domini­ons might not be so large as ours now are) yet possibly such as in those antient times, and in those Eastern parts of the world were called Kings, being a Supream Governour within his own Territories, though perhaps but of one single City and its Sub­burbs with some few neighbouring Villages; hence he's called the greatest man of all the East, Iob. 1. 3. and when he came in presence, the Princes and Nobles held their Tongues, he sate as chief, and dwelt as a King in the Army, Iob. 29. 9. 25. yet though he were thus great, he stiles himself a Father to the poor, [Page 51] Iob 29. 16. and twas an high commendation of Va­lentinian the Emperour, that his people knew not whether they had of him Dominum an Patrem, —Sed Roma parentem, Roma patrem Patriae Ci­ceronem libera dixi [...]. Ju­ven. Sat. 8. Homerus ni­hil aliud in rege desiderabat nisi ut esset fortis in hostes, bonus in cives. a Fa­ther or a Lord. In Rome of old the Senators were called Fathers, and twas afterwards counted among the Romans the greatest title of honour that could be bestowed upon their Consuls, Generals, Emperors or who ever had deserved best of the Common­wealth , to have this addition to the rest of his stile, —Cum Patriae rector di­care Pater (que) Utere more Dei nomen habentis idem. Ovid. Pater Patriae, the Father of his Countrey. This Title implayes not only Power and Authority, but also tenderness, care and pitty; they should carry fa­therly affections towards [...]heir people: as a good Father loves, defends and cherisheth his children, so will a good Prince his Subjects; he will not N [...]faria fuit ista Nero­nis vo [...], Me mortuo terra­igne misceatur. Et illud Caligulae, Utinam Pop. Rom. unam haberet cer [...]i­cem quam semel truncare possem. grind them by cruel exactions, nor drink their blood to satisfie his own lust, nor suffer them to be poysoned with Heresie; when they cry for bread, he'l not give them a Scorpion; but he is more tender of his peo­ple then of himself, and more sensible of their mise­ries then his own. Tarde sibi pa [...]er membra sua abscindit, & cum absci [...] ­rit reponere cupit, & in abscindendo gemit, cuncta­tus multum diu (que): Propè enim est ut libenter damnet, qui citò; propè est ut in [...] què puniat, qui nimis. Ser. de Clement. cap. 14. In all their sufferings he suffers with them, he condoles their miseries, redresseth their wrongs, relieves their wants, reforms their errors, prevents their dangers, procures their wel­fare and happiness by all good means. Thus men of publick Places should be men of Paternal and Publick Spirits: Such men need no Guard; when King Agasicles demanded how he might be safe without a Guard? twas answered, Praesint ut presint. by behaving him­self towards his Subjects as a Father to his children. Hence Rulers are called the Arms of a people to bear them up and tenderly to lead them, Iob 22. 8 Psal. 77. 10. Ier. 48. 25 Ezek. 31. 17.

5. Nursing Fathers, Varium multiplex studi­um denotat, quod liberali manu ab omni illustrium ho­minum genere impenditur in Ecclesiam Dei. Glassius and Nursing Mothers, Isa. 49. 23. Kings shall be thy Nursing Fathers, and Queens thy Nursing Mothers. A most sweet description of the loveliness of Magistracy, shewing what tender care should be in them, towards the Church of [Page 52] God; no Father or Mother shall be more tender over their children, to provide for them, and to guard them and secure them from annoyance, then Governours in Gospel-times shall be over Gods poor, helpless, Fatherless people. q. d. Whereas Kings and Rulers of the world are now opposite to the Church; Though they be not Fa­thers to beget thee, yet they shall be Fathers to nurse thee; they shall car­ry thy Sons and Daughters in their arms, i. e. they shall contribute their aid and assistance for the up­holding and encreasing of the Church. Leyford. yet in Gospel times Kings and Queens shall gladly take upon them thy Patron [...]ge and Protection both in Temporals and Spiritu [...]ls; no Nurse shall be so ten­der over their little ones, as they shall be over thee. Thy Queens shall be Saraes (so tis in the fountain,) i. e. they shall be as tender over thee as Sarah was over Isaac, who gave him suck; and as the Nurse out of love spares no cost nor pains; but gives even her own blood to her babe; so the Churches Rulers shall spare no cost nor care, Patet hinc, omnem potesta­tem Ecclesiae esse cumulati­vam, non privativam in li­bertatibus quas Christus tra­didit Ecclesiae, &c. Apollon. Jus Mag. circa sacra. p. 30. but will venture their lives for the Churches good. As God made seve­ral of the Persian Kings Nursing Fathers and defen­ders of his ancient people the Jews at the time of their return from Babylonish Captivity, as we read in Ezra and Nehemiah; so we read of the Roman Emperors, as Constantine, Theodosius, &c. that were Guardians to the Christians in their dominions. God would have Governours to carry his people in their bosoms lovingly, carefully, mildly and gently, Num. 11. 12. Hence it is that they are called Benefactors or gratious Lords, (Luke 22. 15.) because of that bounty and beneficence which they do, Principes v [...]cantur Nede­bim, i. e. benefici, ( Job. 12. 21. Prov. 8. 15.) quia eos decet clementia & benefi­centia. or at least­wise ought to shew to their people, and are com­pared to a lofty tree which yields shade for beasts, nests and habitations for birds, and meat for all; Dan. 4. 20, 21, 22.

6. The Heads of the body Polick, and the Princi­palities of a Nation, Numb. 1. 16. & 14. 4. & 17. 2. Iudges 11. 8. Titus 3. 1. and that 1. In respect of sublimity, as the Head is the highest and most Ho­nourable member in mans body, so in the State the Magistrate excels others in dignity and sublimity; [Page 53] hence he's also compared to a Mountain which stands above and overlooks the rest of the earth, Mica 6. 2.

2. In respect of power and profit. As the Head commands the rest of the members and directs their actions for the good of the whole; so the Magi­strate is set over his people to direct and rule them for the benefit of the whole body; hence tis that Ieremy laments the loss of Zedekiah (the last King of Davids line, but none of the best) with that Pa­thetical expression, The breath of our nostrils is gone, Magistratus est velut [...]otius populi communis anima, quâ corpus ipsum reipublicae sustentatur & defenditur. Danaeus. Lam. 4. 20. As a man cannot live without breath, so a Common-wealth cannot long subsist without Government.

3. As all the members of the body will hazard themselves for the good of the Head, so should sub­jects for the good of their Rulers.

7. The Eyes of a State. As the eye of the wicked watcheth his opportunities to do mischief; so should the Magistrates eye watch to catch them in their wickedness; to this end God hath set up Ma­gistrates to oversee the manners of the people, and calls them eyes, Iob 29. 15. Isa. 29. 10. The Lord hath poured on them the spirit of deep sleep, and hath closed their eyes; but who are those? the next words tell you. The Prophets and Rulers hath he covered. The Hebrew word which we render Rulers, is Heads, because Rulers are the Heads of a people; and what is a Head without eyes, or having its eyes covered? Rulers especially when good, are the light of Israel, and the beauty thereof, 2 Sam. 1. 19. & 21. 17. & 23. 4. 1 Kings 3. 28. As Ministers are called Seers, and the eyes of the Church, 1 Sam. 9. 9. 1 Cor. 12. 16, 17. so Magistrates are ap­pointed by God to be the Eyes of the Common­wealth, to foresee dangers and prevent them, Oculus in sceptro was the Egyptian Hieroglyphick of a Princes Vigilancy. and to oversee the manners of people to amend them. Now as they should not wear the sword in [Page 54] vain; so they should not bear these Titles in vain; they should not be glass-eyes or wooden-legs; as those artificial limbs stand the Body Natural in little stead, so do these the body Politick— Stat magni nominis umbra.

8. The Servants of God, Ier. 27. 6. Ezek. 29. 19, 20. Hag. 2. ult. yea though they be Heathens, yet their power is Gods, and therefore he calls them his Servants and Ministers, Rom 13. 4. 6. Neither is this Title any diminution to them, but tis the ho­nour of their Honours that they are Servants to so great a Master, who is King of Kings, and Lord of Lords. The Angels those glorious spirits count it their honour to be Ministring Spirits to such a Lord, Heb. 1. 14. and Christ by way of Honour is called Gods Servant, lsa. 42. 1. & 53. 11. These are the great Servants of the Common-wealth, endowed with gifts of prudence, fortitude, clemency, &c. for the good of others. Neither are they only his Servants by right of Creation, for so all creatures are his Servants, Psal. 119. 91. Nor Secondly by Right of Redemption; for so the elect only are his. But by special Delegation and Commission from God, by way of Eminency they are called his Servants, because they are set to serve him in a more excellent place. Now the more Eminent the Master, the more Noble is the service. No Master like God, his work is wages, and such imployment is high pre­ferment. Quô sublimior est [...]loria, [...] major cura. Cyprian. Yet this Dignity calls for Duty; for a Servant how great so ever he be, is but a living Or­gan (as the Philosopher calls him) to serve his Master with all his might; he works for him, he gets for him, he lives to him and dies to him, he's whol­ly at his beck and service; so must Magistrates who have received their power from God, spend them­selves and all they have for his honour: for albeit they are Gods amongst men, yet they are but men with God; the greatest Emperor is but his Minister; [Page 55] They are Rulers over the persons, yet are but ser­vants for the good of their people. People must serve them, Qui imperat, ser [...]us servo­rum est. Luther. and yet they are the greatest servants. As tis the duty of all to serve them, so tis their Office to serve all.

2. As Magistrates and Ministers are both [...], Servants, and have the same Title given them; so it should mind us of that Harmony which ought to be between us: we both have one name, drive at one design, and serve one Master, though in different Spheres, and therefore we should as [...]ist each other in the promoting of Gods glory in our places. Its a comely thing when the word and the sword go together.

9. Shepherds of the people, Numb. 27. 17. Isa. 44. 23. Psal. 77. 20. Ier. 6. 3. & 12. 10. & 49. 19. Ezek. 34. 23. Micah 5. 4. Zach. 10. 2.

They must resemble good Shepherds, I. In In­dustry and fortitude, as they are exposed to wind and weather, enduring Summers heat and Winters Frost for the good of their flocks, and venture their lives in their defence (Gen. 31. 38, 39, 40. Isa. 31. 4.) against Dogs, Wolves, Lions, and Bears that would worry the flock: [...] Homer-lliad. b▪ so must Rulers be industrious in watching over the flock, defending it from the Violence of Wild beasts; he must not Tolerate se­ducers who are called Dogs, Wolves, Foxes to de­stroy the flock of Christ, but he must drive them from the Fold, and keep his sheep from the Poy­sonous Pastures of Hereticks. The weak Lambs of Christ he must carry in his b [...]som, and the strong he must preserve from going astray; this is the meaning of that in Numb 27. 17. where M [...]ses prayes that the Lords people be not as sheep without a Shepherd, but may have a Ruler to go in and out be­fore them, i. e. one that may guide and govern them both at home and abroad, in time of War and Peace▪ Thus did Moses himself; what indefatigable pains did [Page 56] he take for the good of Gods people! he even con­sumed himself till he had assistants provided for him, Ex [...]d. 18. 18. Tis said of Agesilaus, that so great was his care of the publick good that he could scarce get time to be sick. God hath set up Rulers for this very end, by good Laws to guard his people, and by arms valiantly to defend them in their bo­dies, souls, goods and good name from the Violence of unreasonable men. They are principally ordain­ed for the good of the Church; All is theirs finali­ter (i. e.) the end why God created all things was specially for the good of his Church; as Ministers, so Caesars are set up by God for the benefit of his people, who are exposed to more dangers then other men. Shepherds are set for the safety of the Sheep and not of the Wolves; and as for the punish­ment of wicked men, tis principally reserved for the judgement of the great day, 2 Pet. 2. 9. the defence of the godly is the Magistrates great work; This office will take up the whole man. Twas the sin of the Bishops, that they would be Bi­shops in the Church, and Lord-Keepers, Lord Trea­surers, Privy Counsellers and Justices of the Peace too: and so between both, they were neither good Magistrates, nor good Ministers, but deceived the Church, misled the King, and wronged the State; of such Latimer complains, Since Lording and loy­tering hath come up, Preaching hath gone down, contrary to the Apostles times; for they Preacht and Lorded not; but now they Lord and Preach not. They that be Lords, will ill go to plough; tis no meet office for them, it be seems not their State, and thus came up Lording Loyterers: and if the Plow-man in the Countrey were as negligent in his Office as Prelates be in theirs, we should not live long for want of food. Latimers Sermon on the Plough. p. 19, 20. Let such consider, 1. That Magi­stracy and Ministry are two distinct offices, to be ex­ecuted by distinct persons, V. Tilenum in Syntag. p. 2. Disp. 32. Thes. 33. & Ame­fi [...] Medul. l. 2. c. 17. §. 48. (2 Chron. 19. 11.) in [Page 57] different administrations, having different objects and ends; and therefore ought not to be con­founded by us; hence the domination of the Priests is reckoned as a horrid thing, Ieremiah 5. 30, 31. Ezek. 34. 4.

2. Christ himself tells us that his Kingdom is spiritual, tis not of this world; and when they sought to make him a King he fled from them, Iohn 6. 15. and refused to divide inheritances ( Luke 12. 14.) or to sentence the woman taken in adul­tery which belonged to the Magistrates office, Iohn 8. 11. yea he forbad his Disciples and their Succes­sors the exercising of any Lordly or Political domi­nion, Stetisse lego Apostol [...]s judi­candos, non sedisse judican­tes. Bern. I. 1. de consid. Mat. 20. 25. & Luke 22. 25. And if they might not serve Tables and see to the Poor, because it hindred their studies, ( Acts 6. 2.) much less may they attend Seats of Judicature which are greater impediments; Concil. Eliber. Can. 19. Carthag. 1. Can. 6. 9. Calce­don. Can. 3. Constant. 6. Can 9. Mogunti [...]. C [...]n. 10. 12. Rhemens. Can. 29, &c. besides they are expresly commanded not to intangle themselves in the things of this world, 2 Tim. 2. 4. and this drownig them­selves in secular offices is condemned by many Councels.

2. In Tenderness over the flock. A good Shepherd doth fleece but not flay his Sheep; so a good Ma­gistrate is moderate in his Taxes and Impositions on his people. Many Rulers are Tyrannical Beasts, not Shepherds; hence those four persecuting Mo­narchs are compared to Beasts for their cruelty, ( Dan. 7. 3. 7.) when they should be Angels an [...] Guardians to defend, they are devouring beasts that have Teeth, great Teeth, great Iron Teeth (so is that beast in Daniel described) to shew what spoil and havock he would make amongst the peo­ple. Of such unnatural Shepherds the Lord com­plains, Micah 3. 3. Zach. 11. 5. such must know that the flock is the Lords, not theirs; the people are the Sheep of his Pasture, and therefore they are called His, by a special propriety, Iohn 21. 15, 16. [Page 58] my Lambs, my Sheep; not Thy Lambs or thy Sheep. When Solomon prayed for an understanding heart, twas that he might Judge Thy people (1 Kings 3. 9.) Not my people to flay, Reipublicea salus suprema lex est [...], & praecipuus sco­pus quem sibi quilib [...]t Magistratus proponat. Plato de Rep. l. 1. slay and destroy, but Thy people to be loved, fed, and defended by me Princes are not set up to seek themselves, but their peoples good.

3. In Excellency. As the Shepherd excells his Sheep, Magistratu dignum non esse qu [...]nquam qui non sit m [...]li­ [...]r subdi [...]is, dixi [...] Cyrus. so should Rulers excell their people. As Sanl was taller by the head and shoulders then other men, so ought these to excell in Wisdom, Tempe­rance, Righteousness and Religion, that by their good Example they might lead their people after them. [...]gesilaus said well, A Prince must out-goe his Subjects, no [...] in Lust and Pleasure, but in Temp [...]rance and [...]agnanimity. So said Cyrus, He is not worthy to govern, that is no better nor more vertuous then they over whom be is to com [...]and.

10. Healers and Binders and Chirurgians, which bind up the wounds of their people, and labour to heal [...]he divisions which are amongst them; Chobesh, liga [...]or vuln [...] ­rum, from Chabash to tie fast, because tis the part of a good Prince to bind up the wounds of his sub­jects, the light of his countenance should be as life to his people, and his favour as the latter rain, Prov. 16. 15. hence tis that Iob 34. 17. Isa. 3. 7. Rulers are called Hea [...] ­ers or binders up, a Metaphor taken from Chirur­gery, and the binding up of wounds and fores for the cure of them. And Oh that the Rulers of our Na­tion would labour to make good this blessed Title by using all good means for the healing of all these sad Divisions both in Doctrine and Discipline, both in Principles and Practice. Parliaments for the State, and Synods for the Church, are excellent Re­medies against exhorbitances both in the one and the other.

11. Pillars of a State, it cannot stand long with­out them. The world would soon fall into confu­sion and shatter all to pieces (as to its civil capa­city) if the Lord had not founded it on the Pillars of Government, Psal. 75. 3. I bear up [...]he Pillars of the earth, David a King was a Pillar that by his [Page 59] wisdom and faithfulness did bear up the inferiour Magistrates, whom he calls the Pillars of the earth in a Political sense. These are the stakes in the hedge of the State, which keep up the sence that the wild beast enter not▪ yea the Lord looks at any one of them as able to make up a breach against him, Exod. 32. 10. Ezek. 22. 30 31. Ier. 5. 1. If the Lord could have found but a man that executed judgement i. e. but one faithfull Magistrate in Ie­rusalem, he had spared it for his sake. One Phi­neas executing judgement staid the Plague, Psal. 106. 30.

12. Christs or the Lords annointed, So Saul was called, 1 Sam. 12. 3. 5. & 24. 6. and David 2 Sam. 19. 21. Psal. 84. 9. & 132. 10. and Cyrus though a Heathen and one that had not received the exter­nal unction of Oyl which the Kings of Israel re­ceived at their Inauguration, yet being appointed of God to do him service, this call of God was beyond all the external unction in the world. Isa. 45. 1. Tis true the Kings whose choice had somewhat extraor­dinary in it, were installed into their office by pour­ing of Oyl upon them, 1 Sam. 10. 1. & 16. 12, 13. 1 Kinge 19. 15, 16. & 2. 9. 3. See more fully our Large Annot. o [...] 1 Sam. 10. 1. Now this Ceremony of Anointing signified that they were called by God to their office, Ungere aliquem est eum tum mu [...]eri alicui praeficere, t [...]m dous ad ill [...]m obeundum necessariis inst [...]u [...]re; ita ut unct [...]o [...]is [...] duo com­plectatur. 1. Destinatio­nem seu Vocationem [...]d aliquod mu [...]ns. 2. Donorum ad munus illud exequendum necessa­riorum collationem. Ravanellus. and should receive from him all gifts and graces needfull for their places. Yet this Title is given to all believers, Psal, 105. 15. 1 Cor. 1 22. 1 Iohn 2. 20. 27.

13. Dignities, Glo [...]ies and Majesties, Dominions, Principalities and Powers, Rom 8 38 2 [...] gloriae. Pet. 2. 10. Iude 8 all in the Abstract, put for men that are set in Power and Dignity, and because of that glory and excellency wherewith God is pleased eminently [Page 60] to adorn them. Though Libertines reproach them as Inglorious and fools in Israel; yet the Holy Ghost for-seeing what spirits would arise in Gospel-times, calls them Dignities and Higher Powers in respect of their Superiority and preheminence above others, and in respect of those glorious gifts and endow­ments which God adorns them withall, whereby they are fitted for an honourable, fruitfull and faithfull discharge of their office, as wisdom to discern between good and evil, clear apprehension, Magnanimity and Zeal. Thus even Saul when he was made a King, was said to be another man i. e. he was adorned with Prudence, Clemency, Magnani­ty and other Princely vertues fit for his place, 1 Sam. 10. 9. and so was David, 1 Sam. 16. 13. These are the light and glory of a land, of whom we may say as the people did of David, that he was worth ten thousand of them. 2 Sam. 18. 3. & 21. 17.

14. Nails and Pins upon which all the burden hangs, and therefore they have need to be fastned in a sure place, keeping close to the Rule of the word; never till then will they be a glorious Throne to their Fathers house, Isa. 22. 23. Now the Magistrate is compared to a Nail fastned in a Wall.

1. For Stability and firmness; as a Nail driven into a Wall sticks fast, so God will establish and confirm the power of Magistracy, that it shall be no more removed then a Nail that is driven up to the head, which may be matter of singular comfort to all faithfull Magistrates, who must look to encoun­ter with many difficulties and indignities from an ungratefull world. But he that hath called them to their honour, will keep them there, and fix them with his own hand, whilest they walk in his fear, doing justice and judgement, Prov. 29. 14.

2. In respect of Vtility; as a Nail that is fast­ned in a Wall is fit for many uses; so a faithfull Ma­gistrate [Page 61] is many wayes benefical to the people where God hath fixt him; and as Pins do fasten Tents, so these help to fix us in our places in peace, in despight of Oppressors, Zach. 10. 4. and as the beams of a building are fastned and united by nails one to another; So Magistracy is a means to unite people together in Society and Amity.

3. In respect of the weighty labours that lie upon him. We know every one is apt to clap somewhat upon a Nail or Pin. Arms, Utensils, Vessels, great and small we use to hang upon the wall. So the Magistrate is usually loaded with imployment; every one comes to him for support, defence and succour. They lay and leave their loads with him, all the necessary Utensils of the house hang on this Nail. Upon it hang Vessels small as well as great; their Justice is or ought to be as large as Solomons wisdom which extended to the Hyssop, as well as to the Cedar; Isa. 22. 24. They shall hang upon him all the glory of his Fathers house, and all the Vessels of such quan­tity, even little Cups as well as great Flaggons: all affairs, great and small, and all the weight of the Common-wealth shall hang on him from the high­est to the lowest. The glory of a Nation hangs on the Nail of Government.

15. Corner stones, which laid in the [...]oundation do uphold the building. The man stress lies on the Corner-stones; Zach. 10. 4. out of him shall come the Corner; Whats that? why the word is a Meta­phor commonly used for Governours and Magi­strates, Phinah, angulus exterior aedificii, & per M [...]taph. Princeps qui est [...]obur po [...] pali. Leigh. 1 Sam. 14. 38. Iudg. 20. 2. where the chief of the people (in the fountain) are called the Cor­ners of the people. As Christ is the Corner-stone on which the Church stands, ( Isa. 28. 16. 1 Pet. 2. 6.) So the Magistrate under God helps to uphold the Common-wealth.

2. These help to Vnite the building and keep it together that it fall not asunder. As stones laid [Page 62] in the corner of a building where two Walls meet, are thereby united, strengthened and supported; so Magistrates are the stay and strength of a place, ( Esa 19. 13.) they are the strong Towers and Bulwarks of a State. Tis true, all the stones in the building do conduce to the upholding of it; Angul [...]s Metaphoricè voca­ [...] Pr [...]ceps qui [...]mpub­I cam continct, stringit, pro­spicit & r [...]b [...]rat, ut angu­las utrum [...] pariet [...]m in do­m [...]. Hie [...]om. but the main weight of all lies on the Corner-stones; draw out these and the building cannot stand. As Samp­sons strength lay in his locks, so doth the strength of a State in these.

3. As tis an Uniting, so tis also an Adorning stone, tis an Ornament to the building, because there is more labour spent in Polishing the Corner-stone, then in the ordinary stones of the building, Psal. 144. 12. Magistrates are usually endowed with more choice parts and gifts then others, as I have shewed before.

16. Shields of the earth, Psal. 47. ult. Isa. 21. 5. Ier. 51. 11. those which we call Rulers, the Original calls Shields and Bucklers, Sit Princeps Clypeus, non malleus. Hos. 4. 18. Magistrates like Shields should protect Gods Sabbots, Ordi­nances and people in their lives and estates from the violence of those Sons of Belial which labour to bring all into confusion that they may the better en­joy their own lusts. A Shield is for Preservation, tis a kind of Partition-wall between a man and danger, See more in Dr. Reynolds Assize Sermon on Psal. 47. ult. it bears all the darts that are thrown at us. When judgements are abroad, they should with Moses, Ioshua and David by prayer wrastle with God, and lie in the breach to turn away Gods anger from them: then God will be scutorum scutum, a Shield of defence to such Shields of the earth.

Government is that Staff of Beauty with which God protects his people, Zach. 11. 7. tis called a Beautifull Staff for the profit and comfort which comes to us by it. As the Shepherds staff is for di­rection, correction, defence and support, even so is Government. 1. It directs a man that is willing [Page 63] to live in Order, what to do, and what to shun. 2. It corrects him that will not be ruled. 3. It defends the poor and oppressed, and is a support to him who is wearied out with hard dealing from men.

17. Angels, for Wisdom, Purity, Righteousness and Majesty. As the Angels are Gods Messengers alwayes ready to execute his will; So Magistrates must be prompt and ready to defend the good, and punish the wicked according to Gods Command­ment, 2 Sam. 4. 17. 20. & 19. 27.

18. The Foundations of the earth, Psal. 11. 3. & 82. 5. Micah 6. 2. If the foundations be destroyed what can the righteous do? When there is no Law for lewd and loose men, what can the Righteous do but glorifie God by mourning for the things which they cannot mend, and yet comforting themselves with this, verse 5. that the Lord is still in his holy Temple and hath his Throne in Heaven, q. d though all be in confusion and we can see no help on earth, yet we will look unto God for aid, who sees and considers the sorrows of his people, and who can and will help them, when men will not. Magistrates under God are a special means to uphold the world and keep it from running into confusion; [...], fulcrum & funda­mentum populi. hence they are cal­led Adonai, from Eden, basis (Gen. 45. 8. Isa. 22. 18.) because like a foundation they uphold the building; hence Rulers and Valiant men are called B [...]rrs (Hosea 11. 6. we read it Branches, Badim propriè rami sunt arborum densiores & cras­siores, parandis vectibus ido­nei, [...]nde quidam vertunt Vectes [...]jus. Rivet. the Original will bear both) which help to fasten our gates, and as the Ark was carried with Bars, so the weight of the Common-wealth lieth on these.

19. Signets or Sealing Rings which are neer and dear to us, being continually worn by us, Ier. 22. 24. Hag. 2. ult. With these we seal our cho [...]cest secrets and ratifie what we would keep safe, wearing them as an ornament on our right hand, and giving them as Monuments to our intimate friends. Thus [...]ha­raoh gives Ioseph his Ring, Gen 41. 42. and Ahasu­erus [Page 64] gives Haman his darling a Ring, Hest. 3. 10. So the Prodigal when he was restored to honour and freedom from his swinish kind of life, had a Ring given him by his Father as a Testimony of his inti­mate love to him, Luke 15. 22. In these also the Jews did inscribe some name or character of that which they held most pretious: hence the Spouse desires of Christ, that he would set her as a Seal on his h [...]art, i. e. that he would further assure her of his love and confirm it to her, Pone [...]e aliquem ut sig [...]ttum brachio vel cordi suo, est eum summo in pr [...]tio habe­re, vehementissime amare, arctissimè sib [...] adjungere, studiosissime curare, [...]overe, custodire ac tueri. Rava­nellus. that she might be kept safe from her enemies, and never be forgotten by him, Cant. 8. 6. By all this we see Gods tender care over Magistrates, and how he accounts himself honoured by them; they are as a Signet on his right hand to him when they build his House, promote his Worship and defend his people. Though they may be contemptible in the eyes of the Sons of Be­lial, yet they are pretious and lovely in Gods eye.

20. Captains, Guides, Overseers and Watchmen, 1 Sam. 9. 17. Psal. 127. 1. Prov. 6. 7. Mat. 10. 18. Acts 7. 10. 1 Pet. 2. 14. [...], duces & prae­sides. As Ministers are guides and Bishops in an Ecclesiastical sense, because they must see to the flock that is committed to their charge, ( Acts 20. 28. Heb. 13. 7. 17.) and lead them both by their light and lives: Vos estis Episcopi in Eccle­sia; [...] extra Ecclesiam sum constitutus, dixit Constantinus Imper. So Magistrates are Bishops and Overseers of the people in a Politi­cal sense, and must use all means that their people under them may live in Peace and Piety.

21. A Rock, a Covert and hiding place from storms and Tempests, Isa. 32. 2. Ezek 28. 16. Nahum 2. 5. A man, i. e. a King, shall reign in righteousness, and Princes shall rule in judgement. ver. 1. viz. Hezekiah and his Princes, Hezekias [...]rit ut latebra, rivus, Umbra. yea all imployed under any of these; for the meanest in places of authority participate (according to their measure) of that which is here said of the highest; every one that is set above others, may and must some way be a shelter and refreshing to the afflicted. This the four ensuing Metaphors [Page 65] do excellently imply setting forth the Beauty and benefit of Government. 1. Rulers shall be a Hiding place and covert; these are words of Latitude, Rex pius est murus à ven­to, Portus in tempestate, Rivus in siti, Umbraculum in aestu; heac multò abun­dantins praestitit Christus, cujus Typus erat Hezekias populo suo graviter afficto atque jactato à vento vehe­mentiori, a graviori siti [...], ab ardentiori aestu Sanctius in locum. im­plying any kind of shelter; by the fist we may un­derstand a Wall, a high bank, a thick hedge or great Tree, to any of which we creep in a windy day. By the latter may be meant a house or haven to save us from storms either upon Land or Sea; Wind imports lesser evil, annoying us; Tempests, greater mischiefs quite overwhelming us: Both these Meta­phors shew that protection is part of good Govern­ment. In the other two there is a further thing. 1. Refreshment in inward drought, by Rivers of Waters which are very precious in deserts. 2. In outward scorching heat, by the shadow of a great Rock, both most comfortable and reviving to the languishing and tired traveller, almost ready to die for thirst, or melted with the burning heat of the Sun, in those spatious plains and uninhabitable de­serts. This Text alludes to Gospel-times, Heac Historicè de Hezekia, Allegoricè de Christo dicun­tur. Aquinas. and is fitly applied to Christ, but in the Letter it relates to Rulers and Magistrates, as Hezekiah and his Under-Officers.

NOW all these Titles of honour God hath given to Magistrates to encourage them against those discouragements which they are sure to meet withall in the faithfull discharge of their duty.

2. It should teach us to lament the loss of good Magistrates. If he that hath lost a good Father, Friend, Guardian, &c. cannot but mourn; how great then should our mourning be for the loss of a gratious Prince in whom all those Titles of love and respect do concenter and meet! When good Iosiah was dead, what bitter lamentation did the people make, (2 Chron. 35. 24, 25.) First All Iudah and [Page 68] Ierusalem mourn for him. 2. Tis with a great mourning; the lamentation for him is put as the the highest President of mourning, Zach. 12. 11. Great losses call for great lamentation. The loss of godly Magistrates and godly Ministers, are great losses, and therefore the Saints lay them deeply to heart. When Moses was dead, the people mourned for him thirty dayes, Deut. 34. 8. when Samuel died, all Israel mourned for him, 1 Sam. 25. 1. yea when Saul a wicked King and Davids enemy too, was dead, yet see how he laments his fall, and makes a Panegyrick or Funeral Oration in his praise, 2 Sam. 1. 17, &c. So good Ministers are spiritual Fathers, the Chariots and Horsemen of Israel, and therefore we should lay to heart their deaths, Num. 20. 19. 2 Kings 13. 14. Acts 8. 2. and the rather because tis the sins of a people that provoke the Lord in wrath many times to remove godly Magi­strates and Ministers from amongst us.

3. Those Titles of Dignity do shew Magistrates their duty. Let no man glory in Empty Titles, but labour to answer them in obedience. [...]t inveniantar in opere, [...]nod signantur in nomine. Non sunt hic inanium fig­mentorum, sed rerum ve­rissimarum tituli. Musculus. Let your lives and your names answer each other. Remem­ber that God hath given you Magistratical gifts not for your selves, but for the good of others, and to him you must shortly give an account of all the Talents which he hath intrusted you withall. Hearken not then to flatterers who would puff you up by telling you that you are Gods, and Sons of the most High, and therefore you may do what you please, you are to account to none but God; Where the word of a King is there is Power, and none may say [...]nto him What dost th [...]? Eecles. 8. 4. and Samuel tells the people (say these Court-Parasites) that Kings have absolute power over the lives and estates of their Subjects, 1 Sam. 8. 11. to 18. Thus they make Kings glad with their [...]yes, Hos. 7. 3. and are the worst sort of Beasts; for whereas other beasts [Page 69] pray upon dead carkasses, those devour men alive.

As for that Text, Eccles. 8. 4. the meaning is, that where the word of a King is, there is power, viz. to punish such as do evil, and none can call him to an account for so doing; and in this sense none may say unto him What dost thou? else the wicked acti­ons of Kings may be, yea and have been reproved. Nathan reproved David, saying, What hast thou done? Elijah reproved Aha [...] for his murder, saying, What hast thou done? Tis only Gods Prerogative Royall to do whatsoever pleaseth him and to be ac­countable to none; none may say unto him What dost thou? Nulla potentia [...]ida est, [...]isit nimia. Sen. Dan. 4. 35. The greatest men in the world are, or should be under Law. Tis not for any man to say, Tyrannus dicitur [...] [...]uvos, i. e. liber & immu­nis à reddendis rationibus. Arist. Polit. l. 4. ( Sic vol [...], sic jubeo, stat pro ratione voluntas.) My will's my Law; no Kings themselves must read and rule by Law, Deut. 17.

2. As for that Text in Samuel, Tis the threatning of a Judgement, and not the Imposition of a Duty. q. d. Deus h [...]c jus nec sancit, nec approbat, sed tantum praedi­cit, ejus (que) acerbitalem gra­phi [...]è depingit, ut eos à Pe­titione Regis qvellat. à La­pide. This people shall dearly rue the casting off that Form of Government which I have given them; for I will give them a King in my wrath that shall deal like a Tyrant with them, taking away their goods and Cattle from them by violence, and mak­ing slaves of them and theirs, as the Kings of the Nations whom they desire to be like, have done to their subjects, ver. 9, 11. Samuel tells them, this will be the manner of your King. The Court-Bishops ren­der it Ius Reg [...], Ius Regis dicitur quod à r [...]ge non pro suo officio, sed per su [...] arbitrio; non pro aequitate, sed pro Voluntate institutum est. Mendoza in locum. the Right of the King, and there­upon inferred that all the Subject had was in the Power of the King and lay at his mercy. But Mis­phat Hammelech doth not here signifie Right, Non h [...]c depingitur quod Reges jure possint, sed quid audeant, & pro suprema po­testate quam habere se p [...] ­tant, contra naturae leges & omnem humanit atem Tyrannicè decer [...]nt. San­ctius. or what Kings de jure ought to do, but what de facto they would do to satisfie their Lusts of ambition and covetousness. This will be (their custom for so the word is rendred, Gen. 40. 23. Exod. 21 9. 1 Sam. 2. 13. yet that did not justifie the wickedness of the [Page 68] Priests) not Right; for if Kings might lawfully do all that is here set down, Cum leges praescripsisti ali­u, praescripsisti & tibi; siqui­dem naturalis aequitas po­stulat ut idem ius omnibus ex aequo reddatur; ut Ambrosius ad Valentin. Epist. 32. then Ahab had not sinned in taking away Naboths Vineyard by vio­lence from him: but this is expresly forbidden, Ezekiel 46. 18. and God punisht Ahab for it, 2 Kings 21. 18. but the Lord commands the King to study his Law, and to rule according to it, ( Deut. 17. 16, 17, 18. & 22. 37.) which is directly contrary to this Ius Regu; Princeps dependet à lege naturae, divinâ & funda­mentali; quatenus homo est, dicitur observare legem na­turae; quatenus Christia­nus, legem divinam; quate­nus princeps, legem funda­mentalem. Maccovius. for there the Lord commands the King not to multiply Horses. Ver. 16. but here tis sad he will do it, Ver. 11. The Lord commands that he should not covet riches, Deut. 17. 17. but here tis said ver. 14. that he'l get their Fields and Vineyards from them, and take their Cattle and Children from them, v [...]r. 14, 15, 16, 17.

Caution. Yet this doth not debar Rulers from a Legal right over the persons and estates of men both in times of War and Peace; Distinguendum est i [...]ter te­merariam regis cupiditatem & Reipublicae utilitatem ac necessitatem. Si Rex privatâ libidine & habendi cupidi [...]ate impulsus talia fibi vendicet, injustè ac Tyrannicè agit; sed si Reipublicae salute & utilitate id exigente, talia postulat, regiâ suâ potestate merito utitur. 2. Distinguendum inter rem & rei modum. Si Rex in hisce exi­gendis modum justum ac legitimum servet, & abs (que) violentia operas, decimas & tributa pro regni sui statu ac necessitate exigat, non potest dici Tyrannus; si ver [...] modum necessarium & legitimum fuerit [...]gressus, & ex subditorum incommodo suum duntaxat quaerat commodum, potestate suâ abutitur. Gerhard de Magistr. provided they ex­ercise it in a lawfull manner, viz. for the promoting of the publick good, and the defence of the Laws, Re­ligion and Peace of the Land.

Now as the Magistrates must take heed of Ana­baptists on the one hand who offend in Defect, and give him too little; so he must take heed of Court-Clawbacks who offend in Excess and give him too much; Dum vitant stulti vitia, in contraria currunt. Horat. they make a God and an Idol of him for their own ends, Domitianus juberet de se scribi; Dominus & Deus noster sic fieri ju [...]et. Sue­ [...]oniu [...]. obeying his commands against Gods commands, and preferring great mens wills before Gods holy word. Those cry up Kings as Gods, calling them Omnipotent, Unlimited, Independent, [Page 69] not to be questioned by any Authority, &c. Thus the Arminians (to curry favour with great ones, Errores Arminii qui coram supremâ curiâ dete [...]ti es­sent, ne Ecclesiis patifierent, omnibus modis allabora­vit. Pezel. Melif. Hist. pag. 1196. 1203. Walaeus Loc. Com. Tom. 2. p. 17. and the better to supress Synods) supersuperlatively extolled the Power of the Magistrate in Ecclesiasti­cal affars; and this is the policy of many Sectaries in our dayes to cry up Magistracy, that they may the better cry down Presbyterie, which they know would curb their errors and prophaness. Thus Erastus a Physitian, but a rotten Divine, puts all Church-censures into the hand of the Magistrate, and so confounds Magistracy and Ministry together, which are too distinct offices, having distinct bounds and duties belonging to them, which they may not trangress upon pain of Gods displeasure: If Vzziah the King will be so bold as to offer Sacrifice which belonged to the Priest, let him expect a Leprosie for his pains, 2 Chron. 26. 18. to 22.

[See the Erastian Tenents fully confuted by the Learned Rutherford his Divine Right of Chrurch­government. Chap. 6. Q. 2. p. 257. to 647. and in his Due Right of Presbyterie in fine, chap. 6. p. 387, &c. Gelaspy Aarons Rod blossoming per totum. The Vindi­cation of the Presbyterian Government by the Pro­vince of L [...]ndon, p. 8, 9, &c. Walaeus Loc. com. P. 2. p. 3. ad pag. 73. Apollonius, Ius Magistratus circa Sacra.]

4. Magistrates must take heed of dishonouring their Honourabse calling by profane practices. Their lives should be an Epitome of their Laws. They are apt to call for Duty and Reverence, but let them do their duty to God and honour him, and then he hath promised to honour them; but if they suf­fer Gods name to be blasphemed, and his Worship, How men abuse their au­thority, See Downamswar­far [...] l. 2. c. 11. p. 486, 487. Day, & Servants to be despised, he will cause them to be despised, he will pour contempt on such Princes; Iob 12. 21. Psal. 76. ult. if El [...]es Sons be vile, it is because they made themselves so by their wickedness, 1 Sam. 3. 13. The loose lives of Rulers doth detract from [Page 70] their authority. As a wicked Minister cannot with comfort and confidence reprove another for those crimes of which himself is notoriously guilty; So a wicked, swearing, drunken Magistrate cannot with comfort punish another for those sins, whick riegn in himself. We Princes (said Queen Elizabeth) are set as t [...]ere upon Stages in the sight and view of all the world; the least spot is soon spied in our garments, V. Cambdens Qu. Eliza [...]. English, p. 325. a blemish quickly noted in our doings; it behoves us therefore to be carefull that our proceedings be just and honourable. As Ministers in their calling, so Magi­strates in theirs are Gods Embassadors, and represent his person; and therefore they must do nothing un­beseeming their great Lord and Master. Since God condescends so far as to Gift them, and grace them with his own name, they must walk like Gods on earth. As Alexander said to one of his name, Nome [...] inane crimen in [...] ­mane. An empty name is a great shame. Aut fortiter pugna, aut nomen depone. Either fight like Alexander or never [...]ear his name. Loco ignominiae est dignitas in indigno, tanquam simia in te [...]to. Seneca. So say I, either act like God or never bear his name. Rule as God would rule, Judge as God would judge, Pu­nish as God would punish, and reward as he would reward. As he hath given you more Power and Opportunities of honouring him then he hath done to others, so he expects more from you then he hath done from others; for men to be called Gods and yet fight against God, Qu [...] fiduci [...] iniquitatem in tribunal su [...] admittent quod Dei viventis thronum esse audiunt? quâ audaciâ inju­stam sententiam eo ore pro­nuntiabunt quod divinae ve­ritati designatum esse orga­num intellig [...]nt? Quâ con­scientiâ in impia decreta subscribent eâ manu qua [...] ad perscribenda Dei acta sciun ordinatam? Calvin. Instit. l▪ 4. c. 20. §. 6. to make Laws against his Laws, to use or rather to abuse their Power against that God that gave it, this is to be Gods in name, but Devils indeed. What? Gods and be Drunken? Gods and take bribes? Gods and be cruel and cove­tous, &c. Hell is full of such gods. To such we may say as Naomi said sometimes in another case, ( Ruth. 1. 20.) call me no more Naomi, i. e. beau­tifull, but call me Mara [...], bitter: so say I, call those no more Gods and Governours, but call them Beasts and Devils.

[Page 71] Quest. But what must Magistrates do that they may resemble God whose name they bear?

Answer. They must labour to resemble him.

• 1. In Wisdom.
• 2. Simplicity.
• 3. Impartiality.
• 4. Clemency.
• 5. Patience.
• 6. Tenderness to the
  • Poor.
  • Gods name & Worship.
  • Gods Ministers.
• 7. In searching into causes.
• 8. Judging justly.
• 9. Doing good to all.

1. They must get Wisdom and dexterity in their calling. As Ministers, Mal. 2. 7. so Magistrates should be men of Knowledge, Deut. 1. 13. Superiores sint qui superio­res esse sciunt. Bern. Psal. 78. ult. able to discern between good and evil, that they may rightly time and circumstantiate their actions, See Dr. Seamans Ser▪ on 1 King. 3. 9. Preacht 1644. pag. 22. ( Eccles. 8. 5.) and thereby uphold the State, Prov. 29. 2. David was wise as an Angel of the Lord, 2 Sam. 14. 17. Ezra must appoint none for Judges but such as know the Law, Ezra 7. 25. Tis an art of arts, Ars est difficilli [...]a rectè gubernare rempublicam nul­lum enim animal homine morosius. and a science of sciences, even one of the hardest works in the worlds rightly to rule men. He had need be an Argus, or like the Ring in Ezekiels wheels, Quantum prudentiae, in [...]e­gritatis, mansuetudinis, con­tinentiae & innocentiae stu­dium debet esse in [...]s, qui divine justitiae ministros se esse norunt? Calv. full of eyes, Ezek. 1. 18. another Ianus to look forward and backward that he be not sur­prized. Men are witty in wickedness, and subtile to smooth over bad causes with fair pretences; Psal. 58. 2. & 94. 20. Job 13. 4. Jer. 5. 26. Sinners are Impudent, and Inno­cency is modest and oft­times uneloquent So that if the Magistrate be not a very wise, judici­ous, experimental man, they will easily escape the sword of Justice; hence Solomon is commended for asking Wisdom, 1 Kings 3. 9. Qu [...] honestior conscientia, iis plerum (que) frons imbeci [...]i­or. Hieron. Tis well observed that Rome saw her best dayes under her most learn­ed Kings and Emperors, as Numa, Augustus, Ti­tus [Page 72] Constantine, Theodosius, &c. Plato could say, Felices fo­re respublicas, si vel studia sapientiae consectentur re­ges, vel sapientes imperent. Illasresp beatas fore in quâ juvenum hastae, senum con­cilia pollent, dixit Putarch. An ignorant Ruler is like a blind Pilot that lets the Vessel be ruined on Rocks and Sands. Hence tis set down as a sore judgement when Princes are children, and Babes rule over men ( Isa. 3. 4, 5.) not children in years, but children in discretion; then men fall to oppres­sing and wronging one another. As bodily Physiti­ans, Iustit a sit coeca in exe­quendo, oculata in dijudi­cando. so State Physitians should have an Eagles eye, a Lyons heart, and a Ladies hand. Such as Rule others, had need to be well instructed themselves, that so they may see with their own eyes. Tis dan­gerous for Church and State when the Governours of it are ignorantly led by others, Debet Magistratus summus religionem quam defenden­dam susci [...]it, etiam cog­noscere, in eam inquirere, de ea judicare, eam (que) prius judicio su [...] non tantum ap­prehensivo, sed etiam discre­tivc comprobare, &c. Hom­mus Disput. 30. 156. Ubi­plura. and cannot Judge of the things which are propounded to them. Hence tis that the Lord would have them to Write, Read and Study his Word, that they might be able to Rule according to it, Deut. 17. 18. which made Iehoia [...]a the High Priest at the inauguration of King Ioash to deliver the Testimony or Book of the Law unto him, (2 Kings 11. 12.) that by obser­ving the Preceps and Presidents there recorded he might Rule accordingly. He must know Gods Law, and he had need to know the Laws of the Land too; else how will he be able to determine according to Law, if he do not know the Law? The Scripture is the best Counselor for the greatest Stateseman in the world. This is the way to make him See Mr. Strong. 31. Ser. pag. 617. ☞ prosper, Iosh. 1. 8. To this end they should get Godly and Learned Counsellors about them, that they may be able to resolve their doubts, and direct them in Gods paths. Tis of great Consequence for Princes to have a Ioseph, a Nehemiah, a Nathan, a Daniel about them. Whilst Iehoia [...]a the Priest lived who was a pious and a learned man, it went well with King Ioash and all his Kingdom, 2 Kings 12. 2. but when that good man was dead, all went to ruine. As a Minister must not be a Novice left he fall into Temptations; so a Magistrate had need to be an ex­perimental, [Page 73] well-seasoned piece that he fall not in­to snares: and as a Minister should have some­what in him more then an ordinary man ( ex quo­vis ligno non fi Mercurius) See more on Ver. 5. ignorant logs become not Thrones and Pulpits; so a Magistrate should have something in him that is eminent and exempla­ry, and something of an V. Langii Polyanth. de Magistratu. Q. 10 Q. 11. mihi p. 1666, 1667. Orator, whereby he may perswade to goodness, recall men from wickedness, commend the Vertuous, disgrace the Vitious, comfort the comfortless, V. D. Halls Solomons Po­liticks Vol. 1. p. 211. folio. V. Moll. Histor. Observat. chap. 2. and exhort men to Vertue. Iulius Caesar got the Empire and held it by Arms and Letters; hence he is painted standing upon the Globe of the world, holding in his left hand a Book, and in his right a Sword, with this Motto, Ex utro (que) Caesar, Emperor by both.

2. In Simplicity. God mingles with nothing; Nec timidi, nec tumidi. Male irato fcrrum commit­titur; debet omni perturba­tione liber accedere ad re [...] summâ diligentiâ tractan­dam, pote [...]tatem vitae necis­ (que) Seneca l. de. Ira cap. 16. he's free from the mixture of a private or passionate spirit. So should Rulers be pure gold without any dross (as much as in them lies) of sinfull anger, malice, fear, or hatred, Isa. 1. 25, 26. he that cannot rule himself, is unfit to rule others.

3. Impartially. As God is no respecter of persons, but punisheth sin where ever he finds it, be it in rich or poor, ( 2 Chron. 19. 7. Iob 34. 19. Acts 10. 34. Rom. 2. 11. Gal. 2. 6.) so Rulers must imitate and follow him in their measure and degree. Thus [...] ma­ziah did justice on those that killed his Father; he did not protect them by his Prerogative, 2 Kings 14. 5. and Asa deposed his own Mother for her Idolatry. Of this see more in ver. 2.

4. In Clemency, Pitty and Mercy. God is pitti­full even to the Rebellious, and loth (if by any means it might be prevented) to destroy them, Psal. 68. 18. Hosea 11. 8. He is not extream to mark what we do amiss, but is slow to anger, though he be great in power.

[Page 74]In this the Gods on earth must imitate the God of Heaven; Sit piger ad poenas prin­ceps, ad praemia vclox, N [...]m virtus magnos haec facit una D [...]os. they must not oppress their brethren, Ezekiel 45. 8. nor rule over them with rigor, L [...]v. 25. 43. they must not be like roaring Lions and evening Wolves which leave not the bones till the morning, [...] Scipio laudatur, qui malle se unum servare ci­vem, quàm mille occid [...]re dixit. Zeph. 3. 3. but they must consider that they rule over men and not beasts, and therefore they must deal tenderly and mercifully with them, [...]enevolentia populi erga Principem est tutissimum il­lius munimentum. Ger­hard. V. Taffyn of Amend­ment, l 3. §. 51. p. 378. Diligi Princeps nisi ipse di ligat, non potest. Pliny. that they may get the affections of their people which is the best upholder of the throne, Prov. 20. 28. David by loving compeliations wins the peoples hearts, 2 Chron. 10. 7. Hear my Brethren and my people. So Theodosius by his loveliness and cle­mency gained many Kingdoms: Joshua 7. 19. The Goths (after the death of their own King) beholding his Temperance, V. Aug. de Civit. Dei l. 5. c. 26. & Orosius l. 7. c. 34. Duo sunt nomina, Homo & Peccator. Aug. As a male­factor, punish him; as a man, pitty him. Patience and Vertue, gave themselves up to his Go­vernment. When Cicero would claw Caesar, he tells him that his Valor and Victories were common with the rest of his Souldiers, but his Clemency and goodness were wholly his own. V. Pezelii Melefic Histor▪ p. 336. folio. Plura cle­mentiae exempla invenies apud Valer. Max. l. 5. c. 1. p 417. edit. ult. & opt. Multos timere debet, quem [...]ulti timent. Sen. Nero in the begin­ning of his reign, when he was to set his hand to the sentence of condemnation, would say Vtinam nescirem literas! I wish my hand could not now write!

Rigor breeds rebellion. Rehoboam by his cruelty lost ten Tribes in one day, Prima principis dos clemen­tia. Calvin. 1 Kings 12. 16. Chuse then rather to offend on the mercifull hand, since [...] much safer to account for mercy then for cruelty. Let the sword of Justice be furbisht with the oyl of mercy, Rex apum aculeum [...]on ha­bet, vel certi eo no [...] utitur; exemplar hoc magnisregibus ingens. Plin. Nat. Hist. c. 17. Caveat Magistratus ne aut nimiâ severitat [...] vulneret magis quàm medeatur, aut superstitios a clementiae affe­ctatione incrudelissimam in­cidat humanita [...]em. Calvin. Maxima peccandi est illece­bra impunitatis spes. Ci­cero. though there be cases wherein severity must be used; for we must beware of foolish Pitty which oft-times is meer cruelty both to thy self (it may cost thee thy life to spare the lives of those whom God hath sentenced unto death, we must not be more mercifull then the Rule which God sets us, 1 Sam. 15. 9. & 1 Kings 21. 19.)

And Secondly to the party offending; impunity [Page 75] breeds Impenitency, it hardens men in their sin, and oft-times brings them to a second murder, which the indulgent Magistrate becomes accessary too. When one told the King of France that such a one had committed a third murder; No, said one; he hath committed but one Murder, the other two are the Kings; for if he had not pardoned him, he had kil­led but one.

Thirdly, tis injurious to the State to spare Mur­derers, Witches, and Blasphemers; the guilt of those crimes lies on the whole land, and cannot be set off but by doing justice on the offenders, Numb. 35. 33.

5. In Patience. God bears long with the Vessels of wrath fitted for destruction. Rom. 9. 22. he doth not presently cut of rebellious sinners, but waits long for their amendment.

So Magistrates had need to be men of much Pati­ence, to undego those burdens, affronts and injuries which they must expect (if they be faithfull) from an ungratefull world; as we see in Moses, though a holy, meek, wise man, and one that had brought the people through many straits, yet when any new trouble came they were ready to murmur and fly upon him. Twas a good saying of Theodosius, If any man speak evil of the Emperor, Magni est animi in [...] summa potentia injurias pati, nec quicquam est gloriosius principe inpunè laeso. Se­neca de Clement. l. 1. if it be of light­ness, it is to be contemned; if of madness, to be pitied: if of injury, to be remitted. As he must in Aut f [...]r aut seri;ne feriare feri. some cases use the sword, so in some cases, (especially in his own) tis his glory to bear and forbear, Prov. 19. 11.

6. In Tenderness, 1. To the Poor. As God takes care of the Poor, the Fatherless and the Widow, who have none to take care for them. Psal. 68. 5. So the Magistrate who hath power, must be a defence to those who have no power to defend themselves, But of this more. Ver. 3, 4.

2. God is very tender over his people; they are the Apple of his eye, which is oculus oculi, tender, and the glory of the eye: the Signet on his right hand, [Page 76] his Jewels, his Portion, his pleasant Portion, & [...]. So Magistrates must be very tender over them; the world is apt to wrong them, and trample upon them by reason of the Churches weakness; and therefore she is compared to a Vine, a Dove, a Widow, as Sheep, which cannot subsist long without a defence and support; and if Magistrates neglect their duty, yet God will never fail his people, but will reprove Kings for their sakes; and though his Church be weak, yet her enemies shall know that her Redeemer is strong. Ier. 50. 34.

3. God is very tender over his own Name, Day, Wor­ship, Ordinances and Ministers, &c.

So Magistrates as they are Gods Deputies, Prima Magistratus cura de­bet esse religionem veram promovere, & impietat [...]m prohibere. Ames. C. Cons. l. 5. cap. 25. Q. 2. must especially look to the things of God. As God hath exalted them, so he expects they should exalt his Name and Worship; Twill be the honour of their honours so to do. This was the glory of those godly Kings of Israel, that they made it their chief care to promote Gods worship, and to abolish all the monuments of Idolatry. David saw to the or­dering of Gods worship, that it might be kept from confusion, 1 Chron. 23, 24, 25, 29. Iehosaphat sent his Princes with the Priests to see Idolatry abolisht, and the Truth setled, 2 Chron. 17. 7, 8, 9. Hezekiah purgeth the Temple, 2 Kings 18. Iosiah and Asa cast down Idols, and restored the worship of God, 2 Kings 34.

Many would have the Magistrate to defend men in their Temporals, and see to the backs and bellies of people, as if he were some Butcher or Oxherd, some Turk and Tartar that never heard of God; but as for Religion (saith the revived Donatist of these times) that concerns not the Magistrate, Nec Prniceps corpora tan­tum hominum curabit, & negliget animos; non enim a [...]mentarium aut subulcum Principem fingimus, cui tantummodo Venter, caro & cutis subditorum cur [...] sint, Apollon. Jus▪ Mag. circa Sacra. p. 106. he must not once meddle with that; Quid Imperatori cum Ecclesia? dixit Donatus. whereas this should be his cheifest care. That which we must chiefly pray [Page 77] for, that should be his chiefest care; but the great request of Gods people is, See seven Reasons why Magistrates should more especially promote Reli­gion, in Mr. A [...]. Burgess his Ser. on Iudg 6. 27, 28. p. 5. &c. preacht 1645. that they may lead godly as well as peaceable lives under Magistrates, 1 Tim. 2. 2. hence tis that they are commanded to kiss the Son, obey his Commands, advance his Kingdom and promote his Worship. Even Ari­stotle could say that among other things the Magi­strate ought to see to the worship of the Gods, See five Reasons for this in Mr. Ienly [...]s Ser. on Psal. 2 12. p. 6, 7 preacht 1656. and on Iude 8. Obs. 4. p. 3 [...]0 sol o. and that their holy things be kept from Violation. Mr. Perkius speaks well to this point. The Magi­strates (saith he) look to Peace and civil order; tis V. Ari [...]t. Po [...]. [...]. 6. c. 8. well done; and tis their duty; yet not the Principal; and they do commonly fail in this, that they use not the sword for this end, to urge men to the keeping of the comma [...]dments of the first T [...]ble, to a practice of pure religion, and to the kee [...]ing of the Sabbath day. This is the main duty of the Magistrate, who bears the sword especially for the good of mens souls. Thus that worthy and eminent light of England.

[That Magistrates ought to have a special care of Perkias Treatise of Cal­lings. Vol. 1. p 764. Religion, See Davenant de Iudice fidei, pag. 91, &c. Musculu [...] Loc. Com. de Mag. mihi p. 630. folio. D. Go [...]ge his Arrows on Exod. 17. 15. §. 74. p. 323. Mr. Ma [...]shals Sermon on 1 Tim. 2. 2. Taffyn on Amendmendment of life, l. 3. c. 6. pig. 327. Gerhard de Magistrat. p. 298, &c. [...] pag. 24, 25. Burroughs Irenicum chap. 7. Cottons Keyes. pag. 25. 53. D. Boltons Arraignment of Error. pag. 312. to 348.] ☞

2. If men be obstinate, the Magistrate may and must compell them to keep the Sabbath, and to fre­quent the Worship of God; See Mr. Rutherfords Due Rights of Presbyt. p. 352. in sine libri. though he cannot make them believe, yet he may make them hear. Parents may and ought to do thus much, and why not Magistrates then? Formido [...] licet non reddat justos, utilis tamen est & servit tranqaillitati publicae, dum co [...]itus re­proborum per ill [...]m coer­ce [...]ur. Musculus▪ ( Exod. 2, 0. 10.) though they cannot compell them to grace yet they may to the means of grace. The Magistrate is Ensifer Dei, Gods Sword-bearer, he must not bear or wear it for a [Page 78] a shew, (Rom. 13. 4.) but draw it out and use it according as God directs him in his word, bringing the wheel of justice over the heads of the wicked; Prov. 20. 8, 26. He must not be like a Cypher, of no use but to fill a place; like St. George on Horse-back who sits with a drawn Sword, but never stirs nor strikes; nor like that Log of Wood which Iupiter threw amongst the Frogs to be their King, which they soon trampled on with contempt. A Magistrate couchant makes offenders rampant; sin and error loose nothing by Indulgence; such ill weeds (if to­lerated) grow apace.

3. If they be Seducing Hereticks, he must punish them according to their demerits. Evil doers are to be punisht (that is confest on all hands) but se­ducing Hereticks are evil doers ( Phil. 3. 2. & 2 Pet. 2. 14.) 2. Murder, Adultery, Theft, and such like works of the flesh must be punisht; but Heresie is spiritual murder, adultery, theft, and expresly called a work of the flesh, Gal 5. 19, 20, 21. & least any should think that this was Legal, tis plain that such ought tbe punisht even in Gospel-times. Zach. 13. 3. The prophet there speaking of Gospel-times, tells us that he who speaks lies in in the name of the Lord, shall die for it. 2. If they be Idolaters or blasphemers, then tis de jure naturae, agreeable even to natural light, and founded on Rea­sons of immutable equity, as the glory of God, the good of his people, &c. that they should be punisht, and so binds for ever. Iob tells us that Idolatry is a sin to be punisht by the Judges, Iob 31. 27, 28. The V. Pezelii Harmon. Re­monstr. & Socinian▪ art▪ 21. p. 252. Arminians and Socinians would have no He­reticks punisht or once molested by the Magistrate (that so themselves might escape in that crowd.) But what mischief and confusion this would bring to Church and State, I have See my Commentary on [...] Tim. 3. 8. p. 168, 169. elsewhere shewed at Large. Indulgence breeds Insolence and Impudence (as we have seen by sad experience) When Judge­ment [Page 79] is not speedily executed on evil doers, Impunitas incuriae soboles, insole [...]tiae mater, radix im­pudentiae, trangressionum nutrix. Bern. de consid. lib. 4. they are hardned and heightned in sin, Eccles. 8. 11. Execution is the life of the Law: it is the same in Policy, which Elocution is in Oratory, the first, second, third thing, tis all in all. When the woman came to Philip King of Macedon for justice, he an­swered Nolo, I will not; but she well replied, Noli ergo regnare, Lay aside your king-ship then. So say I, will you not punish Blasphemers and Soul­murderers? then never bear the sword of justice. Either act like Magistrates, or never bear the office; either discharge the duties of your place, or leave it to such as will; for shame let not blasphemy escape better then Felony, let not a Cut-purse die and a blasphemer live. Do not punish him that speaks a word against you, and let him scape scot-free that speaks two against Christ. Tis a Sin to be calm and cold when God is blasphemed. When Servetus that blasphemous Heretick charged Melancthon with harshness in a dispute against him, he answered, In aliis mitis sum; cum blasphematur nomen Christi, non ita. I can be calm (said Melancthon in other cases, but not in blasphemy. And whereas many plead conscience for what they hold, tis against their conscience to renounce such errors, and such Here­sies; Mr. Burroughs shall answer them; V. Burroughs Irenicum Chap. 6. p. 34.

1. An erroneous conscience doth not bind; you sin notwithstanding your conscience bids you do it. V. D. Bolton Arraignement of error, p. 337, &c.

2. Whatsoever you hold, though conscience be ne­ver so much taken with it, if it destroy the power of godliness, if this man be in Christian Society, af­ter all means used to reduce him, if he still perse­vere in it, he is (notwithstanding his conscience) to be cast out; if poyson be got into a glass, and you cannot wash it out, the poyson and glass too is be thrown into the sink.

3. If the error with the profession of it be de­structive to the State, and he cannot be reclaimed; [Page 80] he may likewise be cut off from it, or at least be de­prived of the priviledges of it, and benefits by it, notwithstanding his plea of conscience. Thus he, who yet allows too much liberty in some cases.

Objection, This is persecution.

Answer. Not at all; Tis justice, not persecution to punish Theeves and Murderers. These spiritual Theeves and Murderers are the worst of sinners; others destroy but the estate or body, these kill souls.

2 Its Christian wisdom to kill Serpents, Wolves, Foxes, Bears, Cant. 2. 15.

3. Tis love and compassion to the souls of the wicked, Nemo pcreat, ni [...] quem pe­rire ctiam pereuntis int [...]rsit. Seneca. H [...]ereticis obstina­tis b [...]eficium est morte mul­tari; n [...]m quò diutius vi­vunt, cò plures errores exco­gitant, plures pervertuat, & majorem siói damnationem acquirunt. Musculus. and may be a means to convert, or at least to restrain them, and so they may be the Ministers of God for their good, not only civil but spiritual; hence the Magistrate is called an heir of restraint, (Iudges 18. 7.) there was no Magistrate (or as tis in the fountain, Ior [...]sh gnetzer) there was no heir of restraint to repress sin, and restrain men from wickedness. Haeres interdicti vel prohi­bitio [...]is▪ Piscat. Thus Sauls reigning was called restraining ( 1 Sam. 9. 17.) because by his authority he restrained men from their licentious practises. He must restrain 1. Ido­laters. 2. Seducing Sect­makers. 3. Vicious livers. V. Mr. Lysords Scr [...]on Dan. 3. 14. p 7, 8, &c. When these Curbs are gone, horses run wild, and people are like Sons of Beli [...]l without a yoke.

4. Tis an act of mercy to others to keep them from infection; tis cruelty to the good to spare the bad.

5. Had these Seducers and their followers power, they would be the greatest Tyrants and Persecutors in the world; witness Iohn a Leyden and his fra­ternity.

6. I would have all mild and gentle means used before men proceed to Judgement. Cuncta prius tentand [...], &c. V. Dr. Boltons Arraignment of error, p. 334, &c. Care should be taken to inform their judgements and convince them of their evil wayes. The Apostle is for two admonitions before Church censure, ( Titus 3. 10.) and the censure of the Magistrate should not pre­cede that of the Church. And if they be Heathens [Page 81] and Infidels, the gentler we must deal with them to win them to the Faith, Ad fiden nullus infidelis cogendus est; nam ea sua­dend [...], non imperanda; de­ctores non tortores adhiben­di: mon [...]ndo plus proficitur quam minando, docendo quam caedendo. Tilenus Syntag. p. 634. Titus 3. 2, 3. Abominable then is that cruelty of the Papists, who by inhumane tortures would force the poor Indians to baptize their Infants, and say as they say, and hold what they hold. All this is but a nullity; for as a forced marriage is no marriage, a forced profession is no profession. Quod cor nonfacit, non fit.

7. We must distinguish of Persons and their er­rors: 1. Some are Seaucers See this question largely debated by Gerhard de Magist. p. 385, &c. Mr. Cobbet of Magistracy. Mr. Leigh in his Prolegomena to his Body of Divinity, in fine. The Author of the Blo [...]dy Tenent would have none punisht. See him confuted by Mr. Bed­ford against Antinom. p. 78. and Mr. Cotton against Williams. Davenant de Iudice, p. 72. & Tactica Sacra lib. 2. cap. 2. §. 11. p. 123, &c. and offend through wil­fulness; though they be convinced, yet they will not be convinced, but walk turbulently and disorderly, disquieting both Church and State; these must be most sharply dealt withal.

2. Others are Seduced and misled through weak­ness; these would be pittied.

Next we must distinguish of errors. 1. Some are about Circumstantials and lesser matters, making no rent in Church or State, and here the strong must bear with the weak, Rom. 15. 1. Ephes. 4. 2. Galat. 6. 1. That friends might differ about the same things without breach of friendship, a very Heathens affirms.

2. Some errors are fundamental and overthrow the very substantials and foundation of religion, Non eadem sentire d [...]os de rebus iisdem, Incolumi licu­it semper amicitiâ. di­rectly or indirectly, M [...]gistratus propter solum baerescos crimen non quen­quam occidat, nisi fortè horendae at (que) intolerandae in Deum blasphemiae, vel ma­nifestae seditionis crimen ac­cedat Hommius Disp 31. §. 4. p. 163. mediatealy or immediately; Thus Arrians, Socinians, Antinomians, Papists publi­shing blasphemy to the disturbance of Church and State; such Poe [...] capitali puniri potest non quà erro, sed quà Tur­bo. Prideaux. [...]urbulent Idolaters, & gross Hereticks (as well as other gross offendors) may be punisht with death as appears, Exod. 22. 20. Lev. 24. 16. Numb. 15. 30, 31. Deut. 13. 1. to 10. 1 Kings 18. 40. 2 Kings 23. 20. Ezra 6. 11. & 7. 26. Dan 3. 29. So saith Mr. Perkins, Haereticos, blasphemos & seductores capite mul­ctandos esse, multis argu­mentis probat doctis. Al­tingius, Problem 19, 20. & Zepper. de Lege Mo­saica. lib. 4. cap. 3. p. 244. The Magistrate who is the Vice-gerent of the Lord, is the Keeper of both Table [...], and therefore is to maintain Religion with the sw [...]rd; and so may put to death Atheists, which hold there is no God, of which sort there are many in these dayes: and Hereticks which [Page 82] malitiously maintain and hold any thing that overthrows the foundation of religion in the Churches whereof they are members. Perkins on the Creed. p. 194. Vol. 1. V. Synopsis Purior. Theolog. Disp. 50. Sect. 56. Willets Synopsis controvers. 7. Q 2. p. 373. edit. ult. & Mr. Prins Treatise of the Power of Magistracy; an excellent piece to this purpose, where all the Anabapti­stick cavils are answered. Had this good man lived in our days, he would have been censured by some for Perkins the Persecutor; but wisdom is justified of her own children.

4. God is very tender over his Min [...]sters. None must Ne (que) tactu oris, ne (que) tactu cordis. touch his Prophets to hurt them; he takes the injuries done to them as done to himself; as they are subject to greater tentations, so they are under more special protection; he holds these Stars in his right hand, Rev. 2. 1.

So Magistrates should be very tender over the Mes­sengers of Christ, who are the best friends (if they be faithfull) that Princes have in the world. Magi­stracy and Ministry, the Word and the Sword should go together. The Pulpit guards the throne; hence Nathan is called the friend of David, 1 Kings 4, 5. King Ioram calls Elijah his Father, 2 Kings 6 21. and I [...]osaph [...]t calls the Levites his Sons, 2 Chron. 29. 11. and Hez [...]kiah spake comfortable, delightfull, pleasing words to the hearts of the Le­vites, 2 Chron. 30. 22. The Magistrate must protect their persons from Violence, and their maintenance from the incroachment of cruel cormorants; least by famishing them he bring a famine of the word upon the people. He must plant the word where tis wanting, and continue it where tis planted. Twas well observed by Queen Elizabeth when the Justices of Peace in the County of Suffolk met her Majesty in progress, O [...] beatum popu [...]um in quo uno ore & uno animo utra­ (que) administratio ad Sa [...]ctam communionem cum civili societate continendam & augendam conspiraverit! Non min [...]it illam haec admi­nistratio, sed altera alteram stantem confirmat, labantem statuminat, collapsam [...]ri­git. Junius Eccles. l. 3. [...] 5. every one of them ha­ving a Minister by him; I see the Reason (now saith the Queen) why the County of S [...]ffolk is better governed then other Counties; it is because the word and the sword go together. Then Church and State are like to flourish, when Moses and Aaron, Zerubbabel and Ios [...]ua, Zach. 4. 14. go hand in hand together. When the Minister reproves sin, and the [Page 83] Magistrate punisheth it; When the Magistrate makes use of the Ministers direction, and the Minister enjoyes the Magistrates protection; when Ioshua joyns with Eleazer, and David consults with Nathan and Gad the Prophets of the Lord; and Iosiah with Huldah, and Vzziah with Zachariah the Priest, then and never till then can we look to prosper, 2 Chron. 26 5. Tis Aarons office to speak, but tis Moses his Rod that works the wonders. Ministers must Preach, and Magistrates must punish offenders.

7. As God searcheth and inquireth in [...]o mens causes before he punish; and though he be the supream and absolute Judge of all the world, yet we find that he first cited Adam, and gave him a fair Triall before ever he turned him out of Paradise, Gen. 3. 9. to 20. He never proceeds to judgement till the fact be clear; though he had a cry come up to him concern­ing the blood of Abel, Li [...]t Deo omnia siat aper­ta, non tamen p [...]vit audi­ta sed visa. and the wickedness of Sodom, yet he searcheth and examines the matter to see if it be according to the report, Gen 4. 9, 10, 11. & 18. 21. So the Magistrate must be well advised what he doth, and ponder all circumstances before he pass sentence. So did Iob (Chap. 29. 16.) The cause that I knew not, I searched out. Oyer must go before Terminer. First Hear, and then Determine. No­thing must be done rashly and unadvisedly, but upon serious and mature deliberation must they proceed to judgement; else the Judges temerity will prove the innocent persons calamity. As the Phy­sitian before he prescribes a receipt or diet to his Pa­tient, will first feel the pulse, veiw the Urine, ob­serve the temper and changes in the body, and in­quire into the causes of the disease, that so he may apply a fit remedy suitable to the malady: so ought every Magistrate in causes of justice to hear both parties with equal patience, fully and fairly; to exa­mine witnesses throughly, Qui [...]tatuit aliquid parte i [...]auditâ alterâ, aequum licet statuerit, baud aequus erit. Seneca in Medea. and to lay together all al­legations, and give judgement accordingly. Reports and probabilities are no sufficient ground; there must [Page 84] be a proof, and that by men approved; else a I [...]z [...]bel may get false witnesses to accuse an innocent Naboth.

Judges must not first hang a man and try him af­ter; the Law condemns no man till it have first heard what he can say for himself, Iohn 7 [...] 5. Acts 25. 16. Tis worth observing what a heap of words the Ho­ly Ghost useth to make Magistrates cautious in this kind. 1. They must search, 2. Inquire, 3. di [...]gently. 4. they must see that it be true and certain that such an abomination is wrought. 5. [...]hen and not till then must they proceed to Judgement, Deut. 13. 14. & 17. 2, 4. & 19. 18. Iudges 19. 30. many cases are dark and difficult, and so cunningly contrived that tis the Kings honour to search it out, Prov. 25. 2. as we see in Solomen in that difficult case of the two Mothers, 1 [...] King [...] 3. 16. 28. And if in lesser matters it be folly to answer a matter before it be heard; how much more in such weighty cas [...]s? Prov. 18. 13. Judges especially must take heed what they do. (2. Chr. 19. 6.) and therefore twas a great over-sight in D [...]vid to give away good Miph bosheths land be­fore he had heard him speak for himself, 2 Sam. 19. 29.

8. As God judgeth by Law, though he be Lord Pa­ramount of all the world, Iubetur Rex legum com­pendium propria manu de­scribere, quo magis ea prae­cepta i [...]haereant animo; [...]am legentibus clabuntur senten­tiae, quod lectio moras non patitur; qui autem scribit per ocium imprimit & infigit menti fingula fideliter. Philo de creat. Princip. Non aliud potest Rex quam quod de jure potest. See Lex Rex, p. 179. to 255. an excellent peice to this purpose, by Mr. Ruther­ford. and being absolute in him­self might make his will his Law, and none may say unto him What dost thou? yet he judgeth according to the Law of nature. 2. By the Moral Law, 3. By the Gospel. So Rulers must rule by Law, and not by Lust. ( Deut. 17. 11.) then their words have power with them, ( Eccles. 8. 4.) then they are the higher powers indeed whom none may resist but at his own peril, ( Rom. 13. 2.) whereas a Ruler and his will or lust is the Higher Weakness rather then the Higher Power. The strength of Princes lyeth in the Law, as Sampsons strength lay in his locks, and these are the peoples security. V. Plura apud Gerhard. de Magistrat. p. 325, &c. Tom. 6. Laws are the best walls of a City; Rex est Lex animal a. Philo without them, even walled Cities want defence; they are as Phy­sick to the body, both for preventing and removing [Page 85] of diseases: yea they are as the soul to the body; Iustum [...]st Principem legi­bus obtemperare suis; tun [...] enim jura ab omnibus custo­dienda existinet, quando & ipse illis reverentiam prae­bet. Isidor. without them the Common-wealth would neither have beauty nor being. Where the Magistrate obeyes the Laws, and the people obey the Magistrate, there is both beauty, strength and safety. Such Magistrates as Practice their own Laws, may the more boldly punish the Transgressors of them. Lycurgus nihil lege ull [...] sanxit in a [...]os, cujus non ipse primus in se documen­ta daret. Justin. Hist. 1. 3. §. 2. David that went before his people in an holy Example, threatens judgement against the workers of iniquity, Psal. 101. Twas Lycurgus his honour that he never made a [...]aw which himself did not practice.

9. God doth communicate his Goodness to all; he causeth his Sun to shine upon the just and unjust. So publick persons should have publick Spirits; their gifts and goodness should diffuse themselves for the good of the whole. V. Mr. Ant. Burges Ser. on Numb. 11, 12. p. 34. Preacht 1645. Their great care should be to promote the publich Interest more then their own. So did Moses, Ex [...]d. 32. 10, 11, 32. Nehemiah, (Chap. 5. 6. to 19.) and David (Psal. 137. 5, 6. See Mr. Iacombs Seron Acts 13. 36. Acts 13. 36) who served God and not himself in his generation. Ipse se non hab [...]it, post­quam mundus cum princi­pem habere coepit. Twas Caesars high Commendation, that he never had himself, Non prees ut de subditis cresas, sed ut ipse de te. Bern. after the world had him for a Governour; his mind was so set on the publick that he forgot his own private affairs. The Stars have their brightness not for themselves but for the use of others. Tyranaus suum spectat commodum, Rex vero sub­d [...]orum. Arist. Polit. 1. 8. c. 10. & Philo li 2. Allegor. p. 108, 109. Tis for Tyrants to seek themselves; it becomes good Tu Civem Patrem (que) g [...]ras, tu consule cunctis, Non tibi; nec tua te move­an, sed publica dam [...]a. Claudian. Governours to seek the good of their people. Tis therefore made one special Qualification & Property V. Plura in Polyanthea, de liberalitate pag. 1567. of a Magistrate that he be not covetous nor self-seeking. See that Text fully ope­ned in my Comment on 2 Tim. 3. 2. p. 26, 27. & Gerhard [...]de Magistr. p. 270. & Mr. Rob. Bolton Assize Ser. p. 59, &c. Exod. 18. 22. he must not only be an Able, Wise, Religious, Just man, but he must be one especially that ha [...]es covetousness, that bitter Root of Bribery, Partiality, Symony, Perjury, Sacriledge and Pusillanimity. A Magistrate should be a Magna­nimous, Valiant man, but this sin dispirits a man, and makes him cold and cowardly in the cause of God.

Now all those Governours Nihil est tam angusti animi, tam (que) parvi quam amare di­vitias. Cicero lib. 1. Offic. that are thus Quali­fied and do resemble God in the Particulars menti­oned, [Page 86] shall have Gods protection, the blessing of their people, the comfort of a good conscience when they come to die (as Moses, Samuel, Hezekiah, Ne­hemiah;) and at the day of Judgement (when the wicked shall cry to be hid) they shall appear with comfort and confidence before Christs Tribunal.

[See nine Properties of a good Magistrate in Mr. Frosts Ser. folio. p. 288, 289. Dr. Halls Solomon [...] Po­liticks. Vol. 1. folio. p. 209. See eight Qualifications in Mr. Gurnals Ser. on Isa. 3 26. p. 29, &c. Mr. Livesy, Iehosaphats charge. p. 135 &c. Mr. Baxters Sheet of Directions to Justices of the Peace.]

[Yong Gentlemen that are towards the Law, may do well (in their minority) throughly to per­use Plutarchs lives; and specially his Morals, Seneca, Xenephons Cyropaedia, and Mr. Peachams compleat Gentleman; they are full of excellent Notions both for Speculation and Practice; and are all Translated into English for common use.]

Quest. Will not this discourage inferior people when they hear great ones called Gods, and see them exalted; when they are made to serve in inferior callings?

Answ. Not at all; for there is much of God may be seen even in their callings. The Husbandmans calling is lookt upon as a mean imployment, yet the Lord tells us that tis he who teacheth him to Plow, Sow, and Harrow, (Isa. 28. 24, 25, 26.) As he teacheth the Warrier to fight, Psal. 18. 34. and the Ruler how to sway the Scepter, and Bezaliel his curious works, Exodus 35. 22. so he giveth Wisdom to the Husbandman how to order his affairs with discretion. Tis reported of Heracli [...]us that when his Schollars had found him in a Tradesmans shop, whither they were ashamed to enter, he encouraged them saying, Quod ne (que) tali loco dii desunt immortales, That the Gods were as well present in such places as in others; intimating that a divine power and wis­dom might be discerned even in those common Arts [Page 87] which are so much despised. Hence Tarentinu [...] per­swaded his friends to go with him to a Forge, and he would shew them Gods handy work there (In­troite, inquit, Nihil in natura rerum tam [...]ninutum, tam (que) vile & ab­jectum, quod non aliquid admirationis hominibus ad­ferat. Aristot. de anima. 1. [...]. c. 5. sunt his etiam Dii) so may we say of other Artificers, Come in and see Gods handy work here. There's no calling so mean but some foot-steps of a Deity may be seen there; and though thou be not the Head (thou hast the less to account for) yet the hands, feet and toes are usefull in their places: and if thou walk humbly with thy God in them, thou maist come to heaven before Princes who oft-times are Gods in name, but Devils indeed. Tis the glory of a land when Ministers preach, Ma­gistrates protect, People obey, and each in their places help to preserve humane Society.

Observation 8.

God is not only present, but President and chief Ruler amongst the Rulers of the world; he's King of Kings and Lord of Lords, (1 Tim. 6. 15. Rev. 17. 14.) his eye is with them on the throne (Iob 36. 7.) he sits on the bench amongst them and is in their As­semblies; hence their Seat is called The holy place, (Eccles. 8. 10.) God is Lord-chief-Justice on the Bench with them. He doth not only look on them, but he stands in the midst of them, and erects his Throne in their Thrones, he eyes their Affections, takes notice of their actions, attends their charges, and passeth a censure upon their censures. As he hath a more especial interest in them, so he hath a more especial eye upon them. Sen [...]ca would have men to do all Tanquam spectet Cato: but Judges should do all Tanquam spectet Deus, remembring Gods Al-see­ing eye is still upon them. Iehosaphat could not ride Circuit with his Judges, but God doth. He is with them not only by way of assistance and protection, but also by way of Observation; he takes notice of every sentence that passeth and will bring it again to Judgement: for one special end of that great [Page 88] day, is, Iudicare non judicata, & male judicata. To punish those sinners wh [...]ch have escaped unpunisht here, and to rectifie the unrighteous judgements of the world. This made a wicked Judge on his death­bed to weep, Nuper cram judex, jam ju­dicis a [...]te Tribunal Subsi­stens pav [...]o, judicor ipse modo. and being asked why? To think (said he) that I who have Judged others am going now to be judged my self. As Masters on earth must remember that they have a Master in Heaven (Co [...]os. 4. 1.) so Judges on earth must remember that they also have a Judge in Heaven to whom they must shortly give an account. Let Judges then remember that excellent counsel of I [...]hosoph [...] to his Judges, See this Text more fully opened in Sib [...]lu [...]s 3. Tom Concio 10 p 382. & Mr. Blackwells Ser. on the same Text, Preacht 1644. and also Mr. Case. Preacht 1644. 2. Ch [...]. 19. 6, 7 Take heed what ye do, for ye judge not for men but for the Lord wh [...] is with you in the judgem [...]ent.

1. Here is a duty enjoyned, and that is See ten Reasons for this, in Mr. Levi [...]y his Ser. on this Text. p. 93. Circum. spection and accurate walking, take heed what you do, which is again repeated; here is caution upon cauti­on, (ver. 7.) to make the deeper impression in them. Officium geritis magni mo­menti; multum potestis pro­desse & [...]besse; considerate igitur diligenter, &c. La­vater in locum. q. d. the execution of Justice is curious work, you had need therefore of open eyes, steady hands and upright hearts.

2. Here is the Means to attain this, let the fear of God be upon you, ver. 7. He that fears not God, will little regard the distresses of men, (Luke 18. 4.) and will make but a sorry defender of such as do fear him; whereas he that truly fears God, dares not wrong man, (Gen. 42. 18. Nebem. 5. 15.) Piety advanceth Magistracy, tis the V. Beauty of Holiness, p. 152. Honour of their Honours; as we see in V. Aug. de. Civit. Dei l. 5. cap. 25. Constantine the Great; and therefore tis made a chief Qualification of a Magistrate, that he be one that fears God, V. Frosts Ser. on Ma­gistr. p. 288. folio. Deco­rum est ut qui dignitate, probitate emineat. Decet id quod optimum est, ab opti­mo coli, Stobaeus. Exod. 18. 21. 2 Sam 23. 3 [...]) and keeps his Commandments, Ioshus 1. 8. Psal. 2. 10, 11, 12. The lives of Rulers are the Looking­glass by which Inferiors dress themselves, Qualis Rex, talis grex. and the Rule by which they walk; Vbi Praeses Philosophus (Pius) ibi felix civitas. Aristor. V. Plura apud Langium in Polyanth, de Magist [...]at. Q. 12. p. 1670. edit. ult. they had need therefore to see how they walk; for, such Magistrates, usually such people. This fear of the Lord is the foundati­on of all other Graces; and where this is wanting, [Page 89] all is wanting; all vertues without this are but empty shels, shews, shadows.

2. They must not respect persons in judgement, (Prov. 18. 5.) be they old or young, Rich or Poor, Ci­tizens or Strangers, Christians or Heathens, friends or foes, he must not look at the Greatness of their persons, but the Goodness of their cause. As God respects not any outward thing in man to move him to do so and so; so Rulers must resemble him. Par­tiality staineth Justice, and cuts in pieces the very Nerves of a State.

3. Take no Gifts. See my Comment. on 2 Tim 3. 2. p. 27. Bribes blind the eyes of the wise, and make them to pervert judgement. Judges anciently were pictured without hands, Judges are called Gods, and God is known by giv­ing, not by receiving. and without eyes. 1. Without hands, to note that Judges must not take gifts. 2. Without eyes, be­cause they were to administer justice according to every mans cause, without respect to any mans Rela­tion, whether friend or foe; as Christ, so those that rule under him must not judge by outward appear­ance, but they must judge righteous judgement, Isa. 11. 3. There are four great perverters of judgement, viz. fear, favour, hatred, Bribery; Quatuor ista, timor, odium, dilectio, census, Saepè sol [...]nt hominum rectos pervertere sensus. this last is not the least of the four, and therefore is so frequently condemned in Scripture, Exod. 23. 8. Deut. 16. 17. & 16. 19. & 27. 26. Iob 15. 34. Prov. 15. 27. & 17. 23. & 28. 21. & 29. 4. Psal 26. 10. Isa. 5. 23. Amos 5. 12. Micah 3. 10. Acts 24. 26. They must imitate Moses and Samuel who cleared themselves from this sin, ( Numb. 16. 15. 1. Sam. 12. 3.) For he that taketh a gift selleth himself; and is bound to do somewhat for the bribe he hath received. Tis therefore made one note of a Citizen of Heaven that he despiseth bribes, and takes no rewards to condemn the innocent, Psal. 15. 5. Isa. 33. 15. There is no difference in Gods Dictionary between Bribery and Theevery, Isa. 1. 23. There is little difference between Give ye, and De­liver [Page 90] ye; unless it be this, that the one goes in chain of Gold, when others lie in Fetters of Iron. If any would see the Question stated how and when a man may take a gift, let him peruse Rivet on Hosea 4. 19. p. 617. folio. Brochmand. C. Consc. 2. Vol. p. 5061.

4. Since we are backward to the best things, Ie­husaphat useth Motives to encourage and excite Judges to a careful and conscientious discharge of their duty. 1. They Judge not for man, i. e. not simply in the name and authority of men, but for the Lord, who is the Supream Ruler, to whom they must account: and therefore it greatly concerns them to take heed what they do. Kings causes call for great care and consideration: be that will manage them well, must take [...]eed what he doth.

2. They must consider that God is with them, which serves first for Caution; if they do ill, he is with them to punish them: for though they be mighty, yet God is Almighty, and there is a greater then they, (Iob 33. 12.) who stands in their Assemblies, not as a bare Spectator, but as a Witness, Judge and Avenger of such as act unrighteously, Iob 12. 18, 19, 21. 2. It serves for comfort; he is with them to defend them if they do well. The Devil throws his darts principally at them: they destroy his King­dom; and therefore he useth all means to destroy them; he saith to his Agents as Aram the King of Syria said to his followers (1 Kings 22. 32.) Fight neither with small nor great, but against the King of Israel; for when the Commander is conquered, the Souldiers fly.

3. There is no iniquity in the Lord; there is no injustice in him, and therefore let there be none in you. But of this see more Verse 2, 3. of this Psalm.

How great then is the sin of those who are not afraid in the very eye of the Al-seeing God to favour [Page 91] wickedness and act unrighteously. Tis true they will formally and in words confess that they reign Dei gratiâ, & providentià Dei; yet they are so blinded with their Pomp, and infatuated with their Greatness, that God is not in all their thoughts, nor must He, his Laws, or People have any room amongst them. These the Psalmist [...]acitely reproves, See four good Lessons from Gods-al-seeing eye in my Commentary on 2 Tim 4. 1. Obs. 3. p. 306. by telling them that God stands in their Assemblies, and takes notice of all their ways.

Observation 9.

The judgement of Iudges is the Lords judgement, Deut. 1. 17. 2 Chron. 19. 6. they have their power from him, Iudicium est ipsius Dei Originaliter, authoritativè & principaliter; at Magi­stratus Minis [...]rialiter & instrument al [...]er. Iohn 19. 11. and therefore such as stand before Judges, are said to stand before the Lord, because the judgement is his, Deut. 19, 17. yea though they be wicked men, yet he judgeth amongst them; Iudicium Dei est; proinde Iudex in tribus D [...]o debet conforma [...]i, in Po [...]estate, Bo­nitate & Veritate. though not always by consenting and approving of what they do (for they oft err and do unjustly) yet alwayes by observing and over-ruling their Counsels to his own praise; and though they have Self-ends and Plots, yet God hath a Plot above their Plots, which they effect when they mind no­thing less, as we see in Pilate, Iudas, Satan in putting Christ to death, Acts 2. 23. & 4. 28.

Be patient therefore and silent under the unrighte­ous censures and judgements of men: for God can and will turn them to his peoples good, as we see in Io­sephs selling and imprisonment, in the three young men that were cast into the fiery Furnace, and Dani­el into the Lyons D [...]n, yet all advanced to honour by their sufferings.

Observation 10.

Going to Law (when just occasion requires) is lawful: To what end hath God ordained Judges (Deut. 16. 18.) and commanded men to bring their causes and controversies before them (Deut. 19. 17. [Page 92] & 25. 1.) it they might not hear them? Would God (think we) stand in their Assemblies and judge amongst them, if such judgements were unlawful? or would Christ have approved (or not rather re­proved men) for going before the Magistrate? Luke 12. 58. & 18. 3.

Tis true indeed, 1. A man should not go to Law for every trifle: for every vain, hasty word, or petty trespass to disquiet a mans self, and molest his neigh­bour, argues a turbulent unmortified spirit. Tis the glory of a man to pass by such petty offences. Men should not for a six peny damage spend six pound; Tis a shame that our Law is not rectified in this par­ticular.

2. He must not go to Law in malice, or with a re­vengeful mind to destroy his neighbour, but he must do all in a spirit of love and meekness, Sic certent causae, ut non cer [...]nt pect [...]ra. defending himself from wrong by Law, and seeking Peace, Truth and Righteousness.

3. A man must make Law (as men do war) their last Refuge. He must use all wife means to prevent it, by offering Peace and Reconciliation, referring it, Sapi [...]lem omnia prius ex­periri, quàm armis d [...]cet. Terent. and putting it off as long as may be: and when no­thing will do, we may safely fly to the Law.

The Anabaptists hold it unlawfull (what ever the injury or abuse be) to go to Law, or seek to the Magistrate for aid. But their folly will easily appear, if we consider, 1. That God hath ordained Magistra­cy for this very end, to succour us in our distress. 2. We have Examples of those who have pleaded their cause, and that before Heathen Judges) as Christ before Pilate, Iohn 18. 23. and Paul (when he was in danger) did plead the Law, and appeal to Caesar, Acts 23. 3. & 25. 10, 12.

Objection.

Mat. 5. 39. 40. Christ forbids us any resisting of evil &c.

Objection 2.

1 Corin. 6. 1. to 8. Here (say the Anabaptists) the Apostle speaks against mens going to Law.

Observation 1.

Magistrates must be a Defence to the poor and fa­therless, to the afflicted and the needy. They are that great Tree which must shelter such as are under them from storms Dan. 4▪ 20, 21, 22. They are called Gods, and in this they must act like him whose name they bear. Now 1. Sometimes the poor lie in deep distress, and then the Lord is a Refuge to them, Isa. 25. 4. He hears their cry, (Psal. 34. 6. & 69. 33.) whether it be vocal or virtual; for some­times the poor mans afflicted condition cryes though he say nothing, and God hears this cry, Psal 12. 5. for the oppression of the poor will I arise: though the oppressed should not Vocally cry, yet their very op­pression Virtually cries for help, Iames 5. 4.

2. Sometimes they lie in the dust, and then he raiseth them (Psal. 113. 7.) they lie amongst the pots and are sullied with affliction, yet then he makes them beautifull like a Dove, Psal. 68. 13.

3. Sometimes they are environed with mighty ene­mies, and then he rescues them, Iob 5. 15, 16.) by cut­ting off their oppressors, and comforting the oppres­sed, Iob 36. 6, 15.

4. But specially the godly poor, God is very ten­der over these: he that to [...]cheth them to hurt them, [...]oucheth the apple of his eye. These are his Jewels, his Glory, his Portion, his Pleasant Portion, his In­heritance, his Dove, his Spouse, his annointed ones: and if Kings wrong them, he will rebuke even Kings for their sakes, saying, Touch not mine anointed, Psal. 105. 15. Amos 2. 6. God visits for such sins.

5. As for the fatherless who are exposed to much sorrow (and therefore Christ promiseth his Disci­ples that he will not leave them Orphans or father­less, I [...]hn 14. 18.) God hath stiled himself a Father to them, Psal. 68. 5. Hos. 14. 3. 2. He hath made many Laws for them, Exod. 22. 22 De [...]t. 16. 11, 14. [Page 110] & 24. 17. & 26. 12, 13. and curseth those that wrong them, Deut. 27. 19. 3. He chargeth Magi­strates in the Text to be tender over them So Isa. 1. 17. Iob 29. 12. & 31. 17, 18, 21. 4. When Magistrates are negligent in defending them, he hears their cry, and threatens to visit for that sin, Isa. 1. 23, 24. Ier. 5. 28, 29. & 21. 12. Mal. 3. 5. 5 If Magi­strates will not plead their cause, yet God will, D [...]ut. 10. 18. Psal. 10 ult. & 146. 9. Prov. 23. 11.

6. S. Iames [...] sums up all religion (as twere) into this one duty. Tis not enough that we Hear, Pray, and Worship God, but we must also love our Neighbours, and shew pitty to the poor and fatherless, without which all our profession is vain, Iames 1. 27. Now Ma­gistrates in their capacity and calling must resemble God, they must be a Refuge to the poor, a Father to the fatherless, and a comfort to the comfortless. Iob who was an eminent Magistrate in his time, how ten­der was he over the poor and fatherless! Mens necessities are ma­ny, but most of them spring from Ignorance and want of Skill, or Impotency and want of power, both noted here by blindness and lame­ness. Iob was a guide to the blind, and a staff to the lame, leading the one, and supporting the other. D. Sanderson 1. ser. ad Magistr. p. 162▪ he was eyes to the blind, feet to the lame, a father to the poor; and the blessing of him who was ready to perish came upon him, and he made the widows heart to sing for joy. Iob. 29. 12. &c. 30. 15. & 31. 17, 21. especially he must defend the Godly Poor, who are oft contem­ned by the high and haughty of the world for their poverty, and hated for their piety. These commit themselves and their cause to God ( Psal. 10. 14.) and therefore they are called His poor, by a [...]pecial propriety, ( Psal. 72. 2.) He, speaking of Solo­mon, shall judge thy people with equity. Gods De­puties must be tender over those whom God so ten­ders, that he prizeth them above all the world be­sides.

Do justice.
Observation 2.

As Magistrates m [...]st administer Iustice unto all, so [Page 111] especially to the afflicted and distressed. These are most lyable to injury; and therefore if Justice incline to any side with favour, it should be towards the poor. This is the very end why Rulers are set up. viz. to exe­cute judgement, and do Justice amongst the people, Isa. 56. 1. Hos. 12. 6. Amos 5. 24. Zach. 7. 9. There­fore tis that David prayed for his Son Solomon, that God would give him a clear understanding and right judgement to discern between good and evil; and an upright heart to walk answerable to light recei­ved, that so he might Iudge the people with righteous­ness, and the poor with judgement, Psal. 72. 1, 2. and Solomon himself makes the like prayer, 1 Kings 3. 9. and the Queen of sheba tells him that God had raised him for this end, 1 Kings 10. 9. It was the honour of the Kings of Aegypt, that they bound their Judges by Oath, not to act unjustly, no though they them­selves should command them so to do. Cloathing is an Ornament, and Diadem is a glory; The first thing we do in a morning, is to put on our cloaths; before we eat or drink, we do this: So should every good Magi­strate prefer publike Ju­stice before his own pri­vate affairs, much more before his Jades, his kites, his Curs and pleasures. D. Sanderson 1. Ser. ad Magistratum. p. 155. all Magistrates like Iob should put on righteousness as a robe, and judgement as a Diadem. Job 29. 14. So did Christ, Isa. 11. 5. This was Davids honour, that he execut­ed Justice and Judgement to all his people, 2 Chron. 18. 14. This is so lovely a thing, that Absclom when he would entice the people from David, tells them, that if he were made Judge in the Land (though David did not) Yet he would do them justice, 2 sam. 15. 4. As Injustice is all Vice, so Justice compre­hends [...]. A ist. Etbick. l. 5. all Vertue, so excellent a thing is Justice. This is our duty, Micah 6. 8. as every man in his place must do justly, so specially the Magistrate.

2. Tis our Security, Isa. 33. 15, 16. it establish­eth Thrones, Prov. 16. 12. & 29. 14. Ier. 22. 3, 4. and preserves a people from ruine, V. Mr. Ant. B [...]rges his S [...]r. on Psal. 106. 30. p. 2. Preacht 1644. and Dr. S [...]ndersons Ser. on the same Text, p. 238. Mr. [...] on Ezek. 1▪ 14. p. 74. Amos 5. 15. There is no one thing (religion excepted) that doth more secure and adorn a Nation then Iustice doth. Tis both Col [...]mna & Corona Reipublicae, it is a Prop to make it subsist firm in it self, and as a Crown to ren­der [Page 112] it glorious in the eyes of others. Tis as the Ce­ment in the building, which holds all together. Take this away, and Nations will quickly run to ruine, E [...] resp ad interitum incli­nant in quibuss bo [...]i à malis [...]hil disferunt. Antist­henes. Ier. 5. 1. & 21. 12. Gall is bitter, and Hemlock is poy­sonous; now when Judgement is turned into Gall, and righteousness into Hemlock, judgement is not far from that people, Hos. 10. 4. Amos 6. 12. The Law thunders out curses against such as pervert judgement, specially the judgement of the father­less and the widow, Deut 27. 19. Prov. 24. 24.

3. Tis our Glory. Righteousness exalts a Nation, Prov. 14. 34. and brings a blessing on it. Tlse Lord bless thee O habitation of justice, Ier. 31. 33. So that what Solomon saith of Wisdom is most true of Justice, Exalt her and she shall exalt thee to honour, she shall be to thee an Ornament of grace, and a Crown of glory shall she deliver to thee, Prov. Pinguior [...] macta­ri Deo noil po [...]est quam h [...] ­m [...] sceleratus. 4. 8, 9. Justice and Judgement is more acceptable to God then Sacri­ [...]ice Prov 21. 3. without it all duties are an abo­mination, See six Motives to quic­ken Magistrates to do Justice, in Mr. Taffy [...] on Amendment, p. 122. 354. and ten more in Mr. Levi­sy, Iehosophats charge, P. [...]5. 80, &c. Clerks M [...]r­ror. chap. 74, 75. Isa. 1. 15. Amos 5. 21, 24. and our prayers in vain, Iosh. 7. 20.

A Heathen could say, that the choicest gift that ever God gave to man (considering what miseries he is subject to) was government by justice, Plat [...] de Repub. lib. 4. which bridleth and reftraineth the presumption of the furious, preserveth the innocent in his honesty, and yieldeth equally to every man his due.

Now that Justice may be rightly dispensed to all, seven rules must be observed.

• 1. Discreetly.
• 2. Speedily.
• 3. Impartially and Universally.
• 4. Resolutely and Couragiously.
• 5. Righteously and Exactly.
• 6. Soberly.
• 7. Diligently.

1. A good Magistrate will execute justice Discreetly; [Page 113] he is not rash nor heady, but he ponders all Circumstances of person, time, and place, and judg­eth accordingly. Now as a word spoken in season, (or as tis in the fountain) a word set upon its wheels, having a due concurrence of all Circumstances, [...] super rotis su [...]. is like Apples of Gold in pictures of Silver, not only ly delightfull to the eye, but profitable to the possessor; ( Prov. 25. 11.) so an act of Justice right­ly circumstantiated is both pleasant and profitable. He must not regard bare accusations, In capital causes especi­ally del [...]beration must be used. V Godwi [...] I [...]wish An [...]iq. lib. 5. cap. 6. p. 195. for who then should be innocent? Christ himself was accused for a Blasphemer and an Enemy to Caesar, and the Apo­stles were called Deceivers, and yet they were true men, (2 Cor. 6. 8.) Besides wicked men are very subtile in concealing, forging and wrapping up their sinfull practises,( Micah 7. 3.) but a Prudent Ma­gistrate will sift and search out the truth of a matter. ( De [...]t. 17. 4. Iob 29. 16.) For want of this, wise David was overseen, and gave away good Mephib [...] ­sheths estate unheard, upon the bare accusation of a self-seeking Ziba,(2 S [...]. 19. 29.) and it was hard to censure Queen Vash [...]i before she was heard speak for her self, Hester 1. 19. Twas good counsel (and he did practice it himself) which Al [...]xander gave to his Judges, that when they had heard one party speak, they should stop one ear to hear what the other par­ty could say for himself. See more Directions in Mr. Lawson his Body of Divinity, on the ninth Commandment. p. 221, &c. ☜ Tis folly to speak before we know the depth of the matter before us, Prov. 18. 13. God will have both parties heard, Exod 22. 9.

2. Speedily. He must expedite causes, and not make a long harvest of a little crop. Delay oft makes the remedy worse then the disease. To tire out the poor, the fatherless and the widow with redious suits and dilatory courses till they have no means left to prosecute their righteous cause, is an act of great unrighteousness. Christ is described (and a Magistrate cannot follow a better coppy) to be one that seeketh judgement, and executeth justice [Page 114] speedily, Isa. 16. 5. So did David, Psalm 101. ult.. As tis ill to do right rashly, so tis a wrong to do it delayingly; and as they do a double courtesie who do it speed [...]ly, so they do double right who do it (though discreetly and deliberately) yet quickly. When the Poor woman petitioned Philip King of Macedon to hear her cause; he answered, that he was not at lei­sure; then (said she) Be [...]ut King: The King laying to heart her speech, gave speedy audience, not only to her, but to all men from that day forward: and the Emperour Tr [...] jan on horseback ready to go to battle, alighted to hear the complaint of a poor woman.

Impartially and Universally to All▪ without fear of foes, or favour to friends. As Gods justice knows no Relations, Exuit personam iud [...]cis, quisquis amici [...]. Ci­ [...]ero ( Isa. 27. 11. Ier. 22. 4, 24.) So Magistrates in point of Justice must know none. Levi (in this case) did know neither Father nor Mother, Brethren nor Children, (Deut 33. 9.) Da­vid punisht his Abs [...]lom with a three years banish­ment for his sratricide, 1 Kings 13. 38. King Asa deposed his own Mother for her Idolatry, 1 Kings 15. 13. and that resolution of Saul was Heroick (if it had been well grounded) Though the fault be found in Ionathan my Son, he shall surely dye, (1 Sam. 14. 39.) Tis excellent, but hard, to cen­sure those we love. Tis the causes Equit [...] ▪ and not the persons Intimacy that must sway us; if the person be wicked, though he be never so neerly rela [...]ed to thee, Punish him; as that Noble Roman did his Son for siding with Cataline Te Patri [...] genui, non Cata­linae; and as that man who pleaded kindred, My Lord I am your Kinsman (said the prisoner) Are you so? said the Judge; why then you shall have a higher Gibber erected, [...] that all the world may see that I will do Justice to a Kinsman. When Zaleucus had made a Law against Adulterers, that whosoever should be found guilty thereof, Exocularetur, he [Page 115] should have his eyes put out: It so fell out, that his Son was the first offender: whereupon sentence was pronounced, and execution ready to be done; The people intreating the Judge his Father to pardon the fault, upon deliberation he put out one of his own eyes, and one of his Sons, and so shewed him­self Pium Patrem, & justum Iudicem; a good Fa­ther, and a just Judge. As Aristotle said sometimes, Amicus Secrates, &c. S [...]cr [...]tes I love, and Plato I love, but I love the truth above them all: So say you, My friends I love, my kindred I love, my chil­dren I love, but Justice and Judgement I love above them all. Justice is pictured blind with a Sword in one hand, V. Plutarch de Iside. and a ballance in the other; it cannot see a Rich man from a poor, nor a friend from a foe. It makes not the Law like a Spiders Web, which catch­erh little Flies, whilest the great ones break thorow. It knows that one sinner (one Achan, one S [...]ul, one Ahab unpunisht destroyes much good, Eccles, 9. ult.

4. Resolutely and Couragiously. Judges must not fear the faces or the frowns of any: for the Judgement is the Lords which they execute, who will defend them in it, Magistrates must be Anschci Cha [...]l, Viri vir­ [...]tis, Valiant men. Exod. 18. 21. Deut. 1. 17. Nehem [...]ah (Chap. 6. 11.) will not fear not fly, but stands it out against all the Plots and Power of Sanballat and his confederates. Gods Ioshua's and Zerubbabels must be strong and of good courage, [...]udex neminem ti [...]e at nis [...] se [...]psum. Ioshua 1. 9. Hag. 2. 4. Hence Constantine is stiled a man-child for his courage, See many Reasons why Magistrates should be couragious in Dr. Sander­sons 1 [...]er. ad Magistra­tum. p. 176, &c. in venturing for the Churches Weal. The Lord himself is a Shield and Sanctuary to the Shields of the earth: he is on their side, and therefore they should not fear what man can do unto them ( Psal. 56. 5. & 118. 6.) Inferiour creatures when backt by a Superiour, are full of spirit. A little Dog will venture on a creature far stronger then himself, Fiat justitia, & [...]uat mu [...] ­dus. when his Master stands by to back him. Do Justice faith­fully, and then let the world fall on thee, it shall never hurt thee; if any dare to do injustice, do [Page 116] not thou fear to do Justice on him. Solomons Throne was upheld by See how Magistrates must be like Lions in se­ven particulars, in M. Iohn Carters Ser. at No [...]wich on Revel. 5. 5. p. 120. Stiled the Lion. not by fearfull Harts and Hares (2 Kings 10. 20. 2 Chron. 9. 18, 19.) intimating that Magistrates should be such for mag­nanimity and courage. The Pillars of an house had need to be heart of Oak; Magistrates are the Pillars of a land, and therefore had need to be solid, season­ed, resolute, undaunted men, that will not warp for fear or favour, for Threats or Gifts. These Shields of the earth must look for Darts sometimes from Su­periours, anon from Inferiours, and if they be not well steel'd, to flatter the one, or please the other, they will fail in duty. None but noble raised spi­rits can hold out in doing well, Bene [...]acere, & [...] audi­re, regium est. Seneca. though they hear ill for their pains. There are three dogs which Lu­ther would not have Ministers to bring into the Pulpit with them.

• Envy.
• Pride.
• Coverousness.

And there are three sins which no Magistrate should bring to the Seat of Justice with him.

• Pufillanimity.
• Malice and Anger.
• Covetuousness.

1. A Pusillanimous man dares not say nay to an unrighteous motion for fear of the displeasure of the people, or of some great man. It was their sin that condemned Naboth for fear of displeasing Iezt­bel; It is a good clause which I have read in Minshew, that in the Oaths of the Kings Justices, They shall swear to do right, not­withstanding the Kings Letters. An. 18. [...]dw. 3. 4. and Pilate for fear of Caesar condemned Christ, though he found him innocent, and knew that he was delivered to him of envy. Pauls cause was good, yet Felix will not free him, because of the people. Darius to please his Princes, sends Daniel [Page 117] to the Lions Den, though with some regret. So King Zedekiah over-awed by his Princes, delivers Ie­remy into their hands, Ier. 38. 5. Inordinate fears are very prejudicial to men in Publike places: such fear slaies a man whilest he lives, and buries him before he is dead, Isa. 22. 2. it enfeebles and dispi­rits a man, so that he cannot act so freely as be­comes him. The fear of man is a snare, [...]. Ari­s [...]ot. ( Prov. 29. 25.) and every coward (saith Aristotle) is a murderer. As all Christians, so Magistrates then especially had need to be men of good courage; See Mr. Ash his Ser. on Psal. 31. 24 preacht 1642. and the rather, because they must oppose the Torrent and current of the sins of the times they live in.

2. Malice and Anger become not a Judge. Spite will never do right. Malice puts men upon revenge. Micaiah must to prison though he prophesie no­thing but truth: and why so? for I hate him, Affectus u [...]i judicat, ibi ratio claudicat; & ubi est fervid [...] vindicta, ibi no [...] temperata [...]ustitia. said Ahab. Aristides (though a Heathen) said well; when sitting as Judge between two persons, the one charged his adversary with great wrongs done to Aristides; he answered, Friend, tell me only what he hath done to thee, for I sit here to do right to thee, and not to my self.

3. Covetousness. A Magistrate must not only be free from it, but he must h [...]te it, Exod. 18. 21. a man that is greedy of gain, will Transgress for a morsel of bread. (Prov. 28. 21.) a poor reward will put him out of his way. This sin is the root of all evil, Bri­bery, Symonie, Sacriledge, Partiality, Tyranny, Time-serving and turning of Judgement backward; ( Isa. 5914.) these are some of those fruits of this bitter root. Such will sell their Wit, Parts, Power, Conscience, Religion and all for money. I have read of many Sa [...]es, as Sale-winds by V. Heylings Geogra. in Lapland. Witches, Sale­churches by Patrons or rather Latrons, Sale-hands by Mercenary Soldiers; but Sale-Justice and a Sale­sentence is one of the worst Sales, for it makes the just man a sinner, and takes away the righteousness [Page 118] of the righteous from him. This Solomon lookt up­on as a Non in homines debent im­perium hab re, sedin belluas qui publ [...]co [...]um Officiorum Functionibus, non quid ex us [...] sit publico, sed quid rei private serviat, quaerunt. Luther. great evil, Eccles. 3. 16 he saw the place of Iudgement, and lo wickedness was there. To find wickedness in Taverns, Theaters, or Mountains of prey, is no wonder; but for Seats of Justice to be full of Injustice, this is gall and hemlock indeed, Amos 6. 12. These love Diclectum Doricam, They love [...], dona. the Dorick Dialect (as one phraseth it) they are all for gif [...]s, like those in Hosea's time, ( Hos. 4. 18.) her Rulers with shame love Give ye, i. e. in a shamefull sor­did manner they call for Gifts and Presents, Siquis honorem verum amet, ab omni suspicione captandorum munerum se­dulò ca [...]bit, praesertim in [...]o constitutus loco, in quo maximè cavendum ne ini­quitas venalis fiat. Rivet. crying, Give, Give; Bring, Bring; like the insa [...]iable horse­leech they cry, Hab, Hab; Give, Give, Prov. 30. 15. but will you see the end of such bribers? why fire shall consume their Tabernacles, Job 15. 34.

5. Righteously and exactly. A Magistrate must not only be Iustus, but he must do Iusta, yea and he must do them Iustè. He must hear both parties speak, and then judge righteously between them. They must not wrest nor wrack the Law, to make it speak what it never meant, but with just judgement must they judge the people, L [...]v. 19. 15. Z [...]ch. 8. 16. He must dispense justice carefully, constantly, and conscientiously. Justice, Justice he must do, i. e. pure justice ( Iustitiam, Iustitiam i. e. justissimam & puram just­tiam. Piscator. See Schools­Guard, Rule 43 Deut. 16. 20.) not seeming, but real justice; not Justice in part, but entire Justice in mea­sure and degree, without passion, corruption or de­lay. He must not do an act or two of justice, but it must be his constant work; Iudex ni [...]il aliud est qua [...] [...] i. e. Ius quoddam a [...]imat [...]m. Arist. tis his cloathing which he must put on every day. His head, and heart and hands must be covered with it, Iob 28. 14. Rulers must not free Ravens, and censure Doves; Distinguendum es [...] inter poe­nam sceleram [...]ure divino definitam, & arbitrio Magi­stratus relictam. Quoad illam servanda est aequali­tas Arithmetica, quoad hanc Geo [...]etrica. Gerhard. nor loose Barrabas, and bind Christ. This is not execution of justice, but persecuting of the just. They must pro­portion the punishment according to the offence, and not barely shave the Head, which for its enormi­ties ought be [...] off. There must be an Accurate, Arithmetical, and Geometrical proportion observ­ed, [Page 119] i. e. the fact with all its circumstances must be considered, and there must be a Retaliation rendred accordingly. Great sins must have great punish­ment, and lesser sins lesser punishment. Life must for Life, and Eye for Eye, Gen. 9. 6. Exod. 21. 24.

6. Soberly. He must be a Temperate man, else how will he govern others, that cannot govern him­self; or reform others, who is unreformed himself? What the Apostle saith of Ministers, is true of Magistrates; if a man cannot rule himself and his own house, how shall he govern the house of God? 1 Tim. 3. 5. He is not like to help another who hath lost himself. Wine and Strong drink make men forget the Law, In sicco habitat sapientia, non in humid [...]; fundame [...] ­tum ejus est temperantia. Socrates. and pervert judge­ment. Tis not for Princes to be eating in the morn­ing when they should be judging the people, Eccles. 10. 16, 17. Ier. 21. 12. Judges must be wise and prudent: but when Temperance is gone, where is the Prudence? He that is luxurious and riotous, is not wise, saith the wisest of men, Prov. 20. 1. and there­fore Scl [...]n made a Law, that whatever Ruler was found drunk, should be put to death.

7. Diligently. Tis Gods work, Sudandum est [...]iis qui Ma­gistratum gerunt; adeunde inimicitiae, subeundae saepè p [...]o Republica tempestates, cum mul [...]s audacibus, im­probis, non [...]unquam etiam p [...]t [...]ntibus dimicandum est. Cicero pro Sestert. and he is cursed that doth it negligently. Justice must diffuse it self: it must run down as a mighty stream fully, freely, commonly and universally, ( A [...]os 5. 24.) Rivers run by the Poor mans door as well as the rich. It must be their delight to do judgement, Prov. 21. 15. Rulers were not made for pleasure but for labour. They were not born for themselves, but for the peoples good; hence those Titles of Nursing Fathers, Shepherds, Stewards, &c. all which imply a great deal of care and pains.

Observation 3.

Good duties need much pressing. Such is the dulness and indisposition of our natures to the best things, that without much pressing they take little or no Im­pression upon us: hence, tis that the Lord here calls [Page 120] on Judges again and again to defend the poor and fatherless, and to deliver the needy out of trouble. So Rev. 2. & 3. Christ calls again and again to hose that have ears to hear what the Spirit saith to the Churches. We [...]ust have line upon line, and precep [...] upon precept, and all little enough to make the word effectuall. [...]is not sufficient to say, I know this and that, but you must love to hear it prest upon you again and again, for your more sp [...]ri­tual improvement of it. Verit [...]s quò notior, [...]ò cha [...]or. He that loves the truth in truth, the more he hears it, the more he loves it still. Tis but an Adulterous love to Virgin truth, to be weary of her when you are best acquainted with her, and to cast her off with contempt (as Amnon did Ta­mar) when you have had your fill of her.

Observation 4.

Magistrates must administer justice orderly. They must not go preposterously to work, and condemn a man before he is heard. But 1. They must fully, freely, patiently, with a sedate, quiet, composed spi­rit, free from Passion, prejudice and precipitancy, hear both parties speak for themselves: for the Law doth not use to condemn men till their cause be heard, Iohn 7. 51. Acts 25. 15, 16. 2. When up­on hearing he hath found out the depth and truth of the cause, then he must justisie and absolve the in­nocent, and rescue him out of the jaws of the wick­ed, by executing Justice on him according to his de­merits.

Observation 5.

God is very tender over his poor afflicted people. This makes him here once and again to charge his Vice­gerents to have a special care over them. None must touch them to hurt them: or if they do, the Magi­strate must rescue them; and if they will not, yet God himself will, Psal. 12. 5. he takes the wrongs [Page 121] that are done to them as done to himself. Prov. 14. 31. & 17. 5. he that oppresseth the poor, reproacheth his maker, and contemns the wise dispensation of God who will have poor intermingled with the rich, as the Vallyes are amongst the Hills, for his own praise. God would have no man opprest, be he never so rich: but specially he hates the oppres [...]ing of the poor, be­cause low and weak, and cannot help themselves as rich men can. The more unable they are to help themselves, the sooner will God arise to help them: though they be weak, yet their Red [...]emer is strong, Prov. 23. 10, 11. Gobel, [...]. Redemptor. A Lapide in locum. Though they be little, yet their Protector is mighty: you may be able to contend with the Poor, but can you contend with the All­mighty who is their Guardian? No wise man will contend with a mightier then himself, See more on this point in Mr. Gatakers [...]er. on Psal. 82. 7. P. 103, 104▪ 2 Parl, folio. nor oppress the Servants and Sons of a Prince that can easily sup­press and crush him. The poor and fatherless (when believers) are the Sons and Servants of God, and they cannot escape that wrong them: he hath more then once proclaimed himself their Patron and Pro­tector, Psal. 10. 14. & 68. 5. Hosea 14. 3. Deut. 10. 17, 18. and hath denounced woes against those that hurt them, Isa. 10. 1, 2, 3. Mal. 3. 5. and pu­nisht Ierusalem amongst other sins for this, Ez [...]k. 22. 7. Many think they may abuse the poor, because they are impotent and cannot help themselves: but see how Solomon counsels these men most excellent­ly Prov. 22. 22, 23. Rob not the poor because he is poor, neither oppress the afflicted in the gate: for the Lord will plead their cause, and spoil the soul of those that spoiled them; q. d. let not his poverty and ina­bility to with-stand thee, encourage thee to abuse him; yea though thou be one of the Magistra [...]es, a man of power that sittest in the gate, yet know, that there is a greater then thou, who will help the help­less, will plead their cause, and spoil the soul of those that spoiled them, i. e. he will take away the life [Page 122] of those that take away the estate of the afflicted.

Observation 6.

Oppressors of the poor are cruel Beasts. They get the poor in their clutches, and as the Woolffeeds on his prey, so do they on them, ( Psal. 17. 12.) till the Magistrate by his power do rescue them. Hence for their ferity they are compared to Lions, Job 4. 10. W [...]lves, Hab. 7. 8. Bears, Prov. 17. 12. Dogs, Math. 7. 6. Wild Boars, Psal. 80. 13. To Milners, that grind the poor by their cruelty, Isa. 3. 15. To Threshers, which bruise and oppress the people. Amos 1. 3. To Butchers, that do not fleece but flay the Sheep, Micah. 3. 2, 2. hence their teeth are called Swords, and their jaw-teeth knives; that they may at once devour the poor from off the earth, Prov. 30. 14. Psal. 57. 4. The fourth Beast in Daniels Vision had great Iron teeth, (Dan. 7. 7.) he had teeth, great teeth, Iron teeth, and all to note what [...]poil that Beast should make amongst the Nations.

Observation 7.

Magistrates must improve their power in rescuing the poor out of the Paws of the Oppressor. To this end they have their power given them, not to op­press the oppressed, or to add affliction to the affli­ctions of the afflicted; but that they might re­semble God, who is a Father to the Fatherless, and the poor Mans Resuge. Hence they are called Shepherds; As the Shepherd defends the flock, and res­cues his Lambs from Lions and Wolves; so must the Magistrate by his power defend the Lambs of Christ from the Sons of Violence. So did Iob, Chap. 29. 17. he brake the Jaws of the wicked, and pulled the spoil out of his teeth.

Observation 8.

Merciless men are wicked men. Those that oppress the poor have this brand set upon them, that they are Reshagnanim, wicked men. As Tenderness, Pitty and Mercifulness are signs of Election, ( Col. 3. 12.) so ferity, cruelty and harshness are signs of Reprobation, as we see in Nabal, and Dives. See how Iob describes the wicked, by enumerating their unmercifull practises, Iob 24. 2. to 12.

Observation 9.

Rich men (oft-times) are oppressive men. These wicked men that the Prophet speaks of, were not poor men, for they have not the power that rich men have to oppress their Brethren; neither do Judges use to respect the persons of the poor, as they did these, Verse 2. Riches accidentally make men cruel and insolent. The Rich (saith Solomon) rules over the poor, viz. with Insolence and Vio­lence, Prov. 22. 7. It were rich men that opprest the poor, and drew them (violently) before Judge­ment Seats, Iames 2. 6. so as when these wicked ones arise, (especially to be Rulers) the poor, espe­cially the Godly poor, hide themselves, Proverbs 28. 28.

Observation 1.

The Scriptures of the Old Testament are the Word of God. Christ cites this very Text in the New Testament, ( Iohn 10. 34, 35.) against the calum­niating Pharisees; yea Christ and his Apostles (to shew the divine authority of the Old Testament even in Gospel times) did fetch Arguments oft­times out of the Old Testament to confirm their Doctrine and practice. About 400 places are cited out of the Old Testament in the New. See my Commentary on 2 Tim. 3. 15. p. 262. But of this I have spoken elsewhere at large.

Observation 2.

Magistrates have their power and commission from God. It is he that said, and it is his Word that comes to them which makes them Gods on earth. Magistracy is no fancy of mans inventing, nor plant of his planting, for then it had long since been root­ed up by those sons of Be [...]ial that have so oft op­posed it, yet could never prevail against it. If God had not been in this Bush (so oft set on fire) it had been consumed long ere this; it could never have stood so many thousand years against the rage and fury of men and Devils. We may use the same Ar­gument to prove the Divinity of Magistracy, which [Page 149] sometimes we do to prove the Divinity of the Scrip­tures, viz. the strange preservation of it in all re­volutions and changes, amidst those wars and con­fusions which have been in the world. Some indeed have thrown off their Governours, but never yet could throw off a Government. As soon as one is off, another is in the saddle; yea so connatural it is to the Principles and notions of mans mind, that a Government is found even amongst Heathens, where no Scripture is found to teach it. But of this see more on Verse 1.

Observation 3.

It is lawful to give Titles of honour even to wicked Magistrates. Those in this Psalm were none of the best, yea (all things considered) they were as vile as the vilest; yet you see the Holy Ghost gives them their Titles of honour still, I have said ye are Gods: and as if that were not sufficient, he presently adds, and ye are All, mark that, not good Magistrates only, but also the bad, even All (in respect of their place and office) are the children of the most High; which may for ever silence those sots, which say, we may give Titles of honour to Godly Magistates, but not to the Ungodly. But of this see more Verse 1.

Observation 4.

Even wicked Magistrates have their power from God. Rom. 13. 1. All power is from God quà efficiens, and Unjust Power qua non impediens. Distinguendum est inter po­testatem in se, & Potestate [...] in subiecto. Po [...]est as in se est à Deo instiluta, sed non semper in subjecto est just [...] & leg [...]tima propter Usar­pationem & abusum, River. All power is of God; and yet the Rulers at that time were Heathenish Persecutors. It is true, the abuse of the power is not from God, but the Power it self is; as the abuse of the Ministry and marriage are not of God, though the Ministry and marriage it self be. Be the Magistrates superiour or inferiour, wise men or fools, good or bad, there is no power but it is of God. The Apostle speaks not Indefinitly, The higher powers are of God, but he [Page 150] speaks Vniversally and Exclusively, there is no power, be it what it will, but is of God. Though the manner of getting into power by fraud and force may be unlawful, and of man; yet the power and of­fice it self is of God; and that not only by permissi­on (for so is sin and the Devils power) but by spe­cial ordination; Emphasi non ca [...]et cum non dicit, Omnis potestas est à Deo, sed Non est potestas ni­si à Deo. q. d. nulla uspiam possit inter homines esse po­testas quae sit aliunde quam à Deo. 2. Non simpliciter dicit A Deo sunt, sed Ordi­natae sunt à Deo; alia est eorum condi [...]io quae permit­tuntur, alia eorum quae ordi­nantur ac disponuntur, Mu­sculus in Rom. 13. 1, 2. The Powers that be are ordained of God▪ Solent pleri (que) nimis scru­pulosè inquirere quo quis (que) jure adeptus sit imperium; sed hoc solo contentos esse decet, quod videmus eos praesidere. Calvin. in 1 Pet. 2. 13. for the greater manifestation of his Wisdom, Power, Justice and Goodness. We must therefore shew all due respect and reverence to Magistrates as Magistrates▪ be they never so Vile; for though in re­spect of their wickedness their persons may deserve contempt, yet their calling is Honourable. There is a ray and sparkle of Gods Soveraignty and Image in Authority; and in that respect (whatever the per­sons are) they must be Honoured. We should not be too scrupulous in enquiring how men come to their power, but rather study how we may walk wisely, winningly, and Religiously towards such as are in power.

Observation 5.

God is the most High. He is King of Kings, and Lord of Lords, the most High over all the earth, and to be exalted above all Gods. ( Psal. 86. 8. & 96. 4. & 113. 4. This Title of most High is often given to God ( Gen. 14. 18, 22. Psal. 7. 17. & 46. 4. Luk. 1. 32, 35. & 6. 35. & 8. 28. Acts 16. 17. Heb. 7. 1.) and is one of those V. D. Gouge his Arrows, p. 317. ten Names which are attributed to God, Ad denotandam summam Dei gloriam, potentiam & Majestatem, Deus dicitur altissimus. to set forth his transcendent and surpassing Excellency, Majesty, Power and Authority over and above all. Though others be High, yet there is an Higher then they ( Eccles. 5. 8.) even the High and lofty one, who dwelleth in the high and holy place, and judgeth those that are high, Iob 21. 22. Psal. 113. 5. Isa. 33. 5. No Towers, See more in Mr. Gatakers Ser. on Psal, 82, 7. p. 98, 99, 100. Pillars, Places or Persons so high, but he can bring them down. It is this most High that ruleth the Kingdoms of men, and giveth [Page 151] them to whom he pleaseth. Dan. 4. 32. & 5. 18. He is the great Jehovah, the Lord Paramount of Heaven and Earth, there's none to be compared to him, Psal. 135. 15. I know that the Lord is great, and our Lord is above all Gods; whether they be so Deputed as Magistrates, or Reputed as Idols. He is not only great, but Greatness it self; not only high, but the most High, beyond the Tongues expression, or the hearts imagination. It is infinite and so un­speakable; we may assoon measure the Sea with a spoon, or put it in a bushel, as comprehend with our shallow understandings his excellent Greatness; it is therefore called Unsearchable, Psal. 145. 3. Great is the Lord, and greatly to be praised, his Greatness is Vnsearchable. All the power, perfection, beauty and excellency that is dispersed through the whole world, that and ten thousand times more is in the Lord by way of Eminency and Transcendency. All the glory that is in Angels, men, and all creatures, compared to his, is but as a drop to the Sea, a shadow to the Substance, or one little sand to a great Moun­tain; Heaven, Earth and Sea compared to him are parum nihil, meer Nothing. In Isa. 40. 12, 15, 16, 17. we have a most lively expression of the power of God, Who hath measured the water in the hollow of of his hand, and meeted out the Heavens with a span, and comprehended the dust of the earth in a measure, and weighed the Mountains in scales, and the Hills in a ballance, &c. He doth these great things with ease, as if it were but Spanning, Measuring, Weighing, &c. Hence it is that Greatness is truly and properly ascribed to God alone. Nihil magnum nisi Deus magnus. He only is great, Deut. 32. 3. 2 Sam. 7. 22. Psal. 96. 4. & 99. 2, 3. & 145. 3. Titus 2. 13. Excellent is that Doxology of David, 1 Chron. 29. 11, 12. Thine O Lord is the Greatness, and the Power, and the Glory, and the Victory, and the Majesty; for all that is in Heaven and Earth, is thine; thine is the Kingdom O Lord, and thou art [Page 152] exalted above all; both riches and honour come of thee, &c. He is mighty in power; there is no opposing him, Psal. 147. 5. mighty in counsel; there is no out-witting him, Ier. 32. 13. mighty in working; there is no out-doing him, Deut. 32. 4. and great in judgement; Exod. 7. 4. there is no withstanding him, Ex­od. 7. 4.

1. Then Trust in this Great God; what though thou have great enemies, great Tentations within & with­out? yet remember thou hast the great God to assist thee. A weak creature when backt by a stronger, will venture on a stronger then it self. When the Prophet Micaiah saw two Kings sitting on their Thrones, he was not afraid, because he saw a greater then they. 1 Kings 22. 10, 19. Moses by an eye of faith beheld him who was invisible, and therefore did not fear the wrath of the King, In [...]e stas & non stas. Aug. Heb. 11. 27. Did we stand by our own strength, we might well fear; but our help standeth in the Name of the Lord, Psal. 124. ult. This upheld Abraham in his straits; he doubted not, because God who had promised was able to per­form, Rom. 4. 18. and this upheld Paul; I know whom I have believed, and that he is faithful and able to keep what I have committed to him, 2 Tim. 1. 12. Get an holy Magnanimity of Spirit; God loves to do great things for those that greatly trust in him, as we see in those three Worthies, who were Gyants rather then children, Animo magno nihil est mag­num. Dan. 3. Oppose this mighty God to all the might that comes against thee. Whilst others boast of their friends, Navies; Confederates, Strong-holds, &c. do thou make thy boast of God, and say, The Lord is my Light, and my salvation; whom should I fear? there is none amongst the Gods to be compared to him, Psal. 27. 1, 2, 3, & 86. 8. When Charles the fifth in a challenge to the King of France, commanded his Herald to proclaim all his Titles, Charles Emperour of such a place, King of such a place, Duke of such a place, & [...]. bids defiance [Page 153] to the King of France. The King of France on the other side bids his Herald proclaim no more but this, The King of France, the King of France, the King of France, bids defiance to Charles the Emperour of Germany: Intimating that one Kingdom of France was of more worth then all those empty Titles of the Emperour. So when men cry Riches, Pleasures, Friends, Promotion, &c. Do thou [...]ry, The Lord most High is my Portion, [...] The Lord is my Por­tion; he that hath him hath all, he hath the Fountain, the Mine, the Ocean, and he cannot want, Psal. 23. 1. Get therefore propriety and in­terest in him; for what comfort is it to hear of so high and great a God, if he be not ours? That word My is a little word, but there is abundance of Divinity and sweetness in it, when with Thomas we can truly say, My Lord, and my God. Let us by faith hide our selves under the wings of this most High Protector, and abide under the shadow of this Almighty Shad­dai, and there sing care and fear away, Psal. 91. 1. In all our distresses let us cry unto God most High, and he will hear and help us, Psal. 57. 2.

2. In the Churches distr [...]sses let us comfort our selves in the most High God. The Church whilst it is in this world meets with Mountains of opposition; but the comfort is, they shall all become a plain be­fore Gods Zeruba [...]ls; Zach. 4. 7. The Churches ene­mies in their own conceits are as great Mountains Unpassable, Unaccessible, they proudly overlook the people of God. But God contemns these contem­ners of his people, ( Psal. 2. 1. to 6. Isai. 8. 9, 10.) and though they think themselves Mountains, and their flatterers call them so, and Gods own people looking upon them through the Spectacles of Fear and Unbelief, think them such; yet God here by way of contempt, asketh them, Who art thou? q. d. Thou lookest high and haughty like a Mountain, but thou shalt become a Molehill, a nothing before me and my [Page 154] people; I will overthrow those Mountains in my wrath, (Iob 9. 5.) I will but touch them and they shall vanish, Psal. 144. 5. Isai. 2. 11, 12, 14. and though my people be but as so many despicable worms, yet I will make them to thresh Mountains, Isai. 41. 44. Let us not then fear, nor be despon­dent; that God which hath brought us over the Mountains of Popery, and the Mountains of Prelacy, that God will in his due time bring us over the Mountains of Heresie, Libertinism, and Indepen­dency, &c.

Objection.

But how can this be? we see no Visible means to effect this.

Observation 6.

Magistrates are the Sons of the most High. If they are true believers, then they are his Adopted Sons; but if wicked, yet in respect of their office they are Nuncupative and Nominal Sons. Thus God is pleased to stile them.

• 1. To mind them of their Duty to him.
• 2. To mind us of our Duty to them.

1. He calls them Sons, [...] Things exempli [...]ied ought to re­semble their Samplar ac­cording to the reality of the form. Aq [...]inas P. 1. Q 18. [...] 4. to the end they might walk worthy of such a Father, by loving, fearing, serving, and obeying him, (M▪ l. 1▪ 6) A son honours his Father, and a servant his Master; but God is not only a Fa [...]her and a Master, but he is a King, a Crea­tor, a Counsellour, a Protector and Assister of Magi­strates; and if one of these Relations call for respect and love; what Reve [...]nce and respect is due to that God in whom all these Relations coucenter and meet? Let such then improve the Power which they have received from God, See Reasons why Magi­strates should honour God m [...]e then others, in Mr. Gatakers Ser. on Psal. 82. 6. p. 76, 77. unto his praise. Uphold his Worship, advance his Scepter, promote his Inter­est, defend his people, pitty h [...]s poor, do justice to all; if you thus Honour God, who hath honoured and exalted [...]ou; he will be a Father and a Friend to you; he will be a Sun for Consolation, and a Shield for Protection; he will be your God and Guide unto death.

2. Doth God call you Sons? then wo them that call you Satans, and Revile the Rulers of Gods peo­ple. It becomes us to honour those whom God ho­nours. This shews what spirit leads the fifth Mo­narchy men, and their adherents, who have so grosly, and that in Print, reviled the Rulers of Gods people.

Objection.

But they are wicked men.

Observation 1.

Men in high places are apt to have high conceits of themselves. It is an hard thing to be in Honour with­out Tumor and swelling thoughts. The Lord who knows our frame better then we our selves, fore­saw this; and therefore in the precedent Verse ha­ving told them of their Dignity, in this Verse he tells them of their mise [...]y and mortality; that they might not have the least [...]ime to be puft up with Pride and high conceits of their high places, he presently adds [Page 160] an Humbling and abasing But, But ye shall die; what is that? Why, Synecdochically it includes all those miseries with are Antecedent to Death, as Sickness, Weakness, Pains, Aches, Old age, and Death; and al­so Subsequent miseries after death; then must great ones as well as others be brought to Judgement, stand at Gods bar, and give an account as well as the poorest Son of Adam. Those that now judge others, must shortly be judged themselves.

Observation 2.

Magistrates are mortal as well as others; or, those who live like Gods, yet must die like men. The most Potent Emperour must take his leave of this life as well as the poorest beggar. No Titles of honour, nor Places of honour can Priviledge men from the grave. Their divine constitution cannot free them from their native condition; Princes and great men must fall, See Mr. Le [...]isy his Ser. on that Text, p. 207, &c. and that in Israe [...] ▪ 2 Sam. 3. 38. The truth of this is seen by daily experience. It is so decreed in the High Court of Heaven; rhe Statute is Universal, and admits of no exception; It is appointed for men, for all men (the indefinite is equivalent to an Uni­versal) once to die, Heb. 9. 27. Mors scep [...]ra [...] aequat. Horat. Death is the great Le­veller of all the world, it makel all equal. Irus and Croesus, Dives and L [...]zarus, Princes and Peasants cannot be known asunder in the grave. As at a game at Chess, Aequales omnes [...] & Imperatores & Pau­peres, aequaliter morimur. Hieron. when it is ended, not only Pawns, but Kings, Queens, Knights, are tumbled into the bag together, so when the race of this life is finisht, Noble as well as [...]gnoble are tumbled into their graves together: hence death is called the way of all the earth, because all flesh on earth must go that way, Iosh. 23. 14. It is the greatest road in all the world, it is never without many Travellers of all sorts, ranks and Degrees. The grave is the house appointed for all the living, (Iob 30. 23. Eccles. 88.) both the small and the great are there, even Kings [Page 161] and Counsellors. I [...]b. 3. 13, 14, 19. Death is Pam­basileus, a truly Catholick Universal King; it is not only Rex terrerum, the King of fears, but Rex ter­rarum, an Oecumenical King, that spares no age, Sex, Nation or condition. In G [...]lgotha are sc [...]lls of all sorts and sizes: hence it is that [...]he Prophet Isaiah must not only say, but Cry, so as all may hear (for most men are deaf on this ear) that not only some, but all flesh is grass (Isa. 40. 6, 7.) i. e. i [...] is a fee­ble, empty, fading thing; it withers while we touch it, yea and the glory of it, i. e. such as have more glory bestowed on them then others, are but as fad­ing flowers; The sythe of death knows no difference, but mowes down both alike, Psal. 102. 11. & 103. 15, 16. Iob 14. 2. 1 Pet 1. 24. Ia [...]es 1. 10. 11. It P [...]ss [...]th upon all men, (Rom. 5. 12.) he doth not say, Death may pass, or shall pass, but it hath pas­sed over all men; for though it hath not ipso facto as yet slain all, yet death is as certain as if it were al­ready executed upon all.

2. All are sinners, even great men as well as Poor, and therefore all must die; for sin brought death into the world, Rom. 5. 12. & 6. 22, 23.

3. We are all made of fading Materials. As there is terra [...] [...]erimus, terra quam quae [...]mus, & te [...]ra quam ge [...]mus; So there [...] is [...] quae [...]. Great men dwell in hous [...]s of clay and their foundation is dust as well as others, Iob 4. 19. Gen. 3. 19 & 18. 27. We are Dust Originally and Finally; even Kings that are Gods on earth, are but Gods of earth, or rather clods of earth: hence the earth is called His by a special propriety, Psal. 146. 4. man, i. e. Princely men, (for of such he there speaks) returns unto his dust; he doth not say, they go to their Cities, Castles, Kingdoms, these are now anothers; but he goes to his Tomb, to his D [...]st and Ashes, that is the proper possession of Kings.

4. They are subject to the like or greater diseases, ca­lamities and judgements of poysoning, Nulla aconita bibuntur [...]ctilibus. Juven. stabbing, stifeling, surfetting, &c. then other men.

[Page 162]5. As inferiour persons must die and so make way for the arising of others, so also must Superi­ours. God hath others to arise and succeed them in their places, that his power and glory may be seen in them also. Hence Saul dies that David may suc­ceed him. Moses dies that Ioshua may appear. Daniel dies, and then Haggai and Zecheriah arise; and when Iohn Baptist, died then Christ appeared.

6. None of those Prerogatives and Priviledges which great men enjoy can Priviledge them from the Arrest of Death.

• 1. Riches.
• 2. Strength.
• 3. Parts, Policy.
• 4. Dignity.
• 5. Friends.
• 6. Piety.

1. Their Riches cannot save them from the grave they avail not in the day of wrath, Prov. 11. 4. Ez [...]k. 7. 19. Zeph. 1. ult. the rich man died as well Lazarus, Luke 12. 20. & 16▪ 22.) those that spend their dayes in wealth, yet in a moment go down to the grave Iob. 21. 13. 32. Rich men are apt to sing a Requiem to their souls, and dream of living here many years: this is called folly, Luke 12. 19, 20. and is notably confuted, Psal. 49. 6. to 20. Princes that had gold, and filled their houses with silver, yet must to their graves, as well as the poor, Iob 3. 15. Death will not be bribed, we gave a notable instance for this in the King of Tyrus who abounded with all Riches, Jewels, Merchandise, and lived in Eden, the garden of God; he lived as twere in Pa­radise, insomuch that in his own conceit he was a God for Power, Wisdom and Majesty; but God made him quickly to know, that he was a weak [Page 163] man, and therefore he cut him off by a violent death in his own City, Ez [...]k. 28. 2. to 14.

2. Not Strength. Sampson was strong, yet death was too strong for him. Alexander and Caesar which conquered Kingdoms, yet could not conquer death. Nero, Caligula, Domitian, Titus, &c. the Terrors of their Time, yet were all conquered by the King of Terrors. Men of power have no power over death, (Eccles. 8. 8.) the Captain, the mighty man, and the man of War, are all in the grave, Isa. 3. 2, 3.

3. Parts, Policy, Learning, Wisdom cannot pre­serve any from the grave. Solom [...]n the wisest of men is dead, and daily experience shews that wise men die as well as fools, Psal 49. 10. Eccles. 2. 16. the Judge, the Prudent, the Prophet, the Consellor and the eloquent Orator, are all swept away by death, Isa. 3. 2, 3. Death is Nomen indeclinabile, the greatest Clerks have not been able to decline it.

4. No Dignity nor honour can stave off death. Herod in the midst of his Pomp was smitten dead, and devoured by Vermin. Let a man be never so high in honor, yet he must die and perish, See Instances for this in that elaborate Tract of [...]oly Love by Fonseca, chap. 37. Psal. 49. ult. Iob 21. 28. 32. such as are the staff and stay of a State, even the Antient and the Honou­rable, yet are taken away by death, Isa. 3. 2, 3.

5. Friends cannot save or shelter you from this Arrest, be they never so great or good, in them is no help; they cannot help themselves, much less others, Psal. 146. 3.

6. Not Piety. If any thing in the world could save a man from the grave, it is this: and yet we see Moses a Pious, Meek, Learned, Self-d [...]nying Servant of God, dies, Deut. 34. 5. Moses the Ser­vant of the Lord died. David a wise man and ex­cellent Musitian, a valiant Souldier, a man after Gods own heart, and one that fulfilled all his will, and yet after he had served the will of God in his ge­neration [Page 164] he fell asl [...]ep, Acts 13. 22. 36. the holy Pro­ph [...]s do not live for ever, Zach. 1. 5. but even the Righteous themselves do perish, [...]ollitur mors, non ne sit, sed [...]e obsit. Isa 57. 1. Christ do [...]h not free his from death, but from the [...] of de [...]h; that which is Poenal is taken away; he hath made that which in it self is a curse, to become a bles­sing, of a Poyson he hath made a Medicine; and of a Punishment an advantage. So that what Agag spake vauntingly, we may speak truly, The bitterness of death is p [...]st, Hos. 13. 14.

Vse.

1. Fear not great men when they are great Op­pressors; for there is a greater then they who will bring them to judgement; how oft doth the Lord blame his people for fearing such as must die, and then all their fury ceaseth! Isa. 51. 12, 13.

2. Trust not in them. Though they be never so great, yet they must die, and then all thy projects perish. If a man might trust in any man, it is in Princes, for they can do more for us then ordinary men; and yet we are expresly forbidden trusting in them, Psal. 146. 3, 4. Trust not in Princes, nor in the Son of man in whom there is no help; his breath goeth forth, he returneth to his earth, in that very day his thoughts perish. Where you may see, 1. They cannot help you. 2. If they could, yet they must die, and then all their projects and purposes for themselves or for thee, perish and come to nought: and therefore trust not in them, nor in any of the Sons of men; for they are Vain, yea Vanity, yea lighter then Vanity: Nothing, yea if it be possible, less then No [...]hing, Psal. 62. 9. If you will trust in any, trust in the Almighty, for he never dies, (Psal. 18. 16▪) The Prophets they die, and our Fathers, do not live for ever. I, but the God of the Prophets, and the God of our Fathers lives for ever, Psal. 90. 1. When [Page 165] Father and Mother forsake thee, he will take thee up; when all thy friends are dead, yet he is an ever­living and an ever-loving friend, who will guide thee with his Counsel till he bring thee to glory.

3. This must teach great men who are in high places, oft to think on death and judgement. God no sooner tells us of their Maj [...]sty, but he p [...]esently adds their Mortality, to keep them humble in the midst of all their creature comforts. The sight of this deaths head will damp all carnal delights; and this Verse well thought on would make us look with a mortified eye on all earthly enjoyments. Mortality is a very fit Meditation for Magistrates. Francis Borgia a Spanish Courtier having been at the Funeral of the Empress, and considering how little a grave had devoured all earthly greatness, Totus mutatus est in melius; V. [...] He began to reform his life, and became another man: whereupon he told his friends, Augustae mors mihi vitam attulir The death of the Empress hath brought me to life. A serious consideration of Death will take off the scales from our eyes, and make us see the vanity of all earthly glory, how short and transitory it is; and therefore when you find your hearts begin to be lifted up with the gay feathers of Honour, Wit, Wealth, Beauty or any other fading excellency; then cast your eyes upon the black feet of your morta­lity, and it will humble you. It is said of Hoshea the King of Sam [...]ria, that he should vanish like a bubble, the foam and froth of water, (Hos. 10. 7.) we know bubble; do soon arise, and as soon va­nish; and as one bubble ariseth after another till all are gone, so it is here. How many Popes en­joyed not their Pomp a year! V Me [...]dozain 1. Reg. 4. [...] 22. s [...]ct. 3. & 1 Reg. 10. n [...]m 27. Annot. 6. [...]. P. 135. ubi plura. Some were cut off at eleven moneths. Some are at ten, others at nine, eight, seven, six, five, four, three, two, one moneth. Yea some enjoyed the Chair not moneths but dayes. Leo the eleventh sate Pope but twenty seven dayes. [Page 166] Pius the third twenty six dayes, another twenty three, a [...]other twenty, yea Pope Vrbana the seventh was Pope but seven dayes, and Pope Steven the se­cond but four dayes. Oh the madness of these Popes, many of which gave their souls to the Devil for fading, flying, lying Vanities! As Philip King of Macedon commanded his Page every morning when he arose to cry, Philippe, momento te esse mortalem. Remember O King thou art but a mor­tal man. So say I, Memento te esse bullam. Re­member O ye great ones of the world, that you are but bubbles, which soon vanish. I have read of Saint Austin that when he was at Rome, Aug. Serm. 48▪ al fr [...]tr [...]s in eremo. and saw the rotten Carkass of Caesar in his Sepulchre, he brake forth into this Pathetical exclamation, Where, O where is the famous body of Caesar? where are his riches and delights? where are his Troops of Lords and Barons? where are his numerous Armies, his Horses and his Hounds, his Ivory Bed, his Arras Hangings, his Imperial Throne, his change of Ray­ments, his curious Hair, his comely Face? Where, Oh where is He with all his Pomp, that was once the Terror of the world? The Answer was, All these left him, when his Breath left him; they left him Captive in the Grave, &c. Commendable therefore was the practice of Maximilian the Emperor, who some years before his death, commanded his Coffin to be carried about with him, that by the sight of it he might be put in mind of his mortality, and of the account he must shortly give of the Empire, Tu mortem ut nunquam timeas, s [...]mper cogita. and might be quickned in the mean time to a more diligent discharge of his duty. This will be a corrosive to sin, and a curb to keep you from ex­orbitant courses. Great men many times are great Tyrants; they make their lusts their Law, and as the Donatists conceited that they could not erre (though few erred more.) So there are State-Donatists that cry, Quod statuimus justum est, Quod volumus sanctum [...]st. stat per ratione Vo­luntas. [Page 167] What ever they decree must pass for just, though it be never so unjust These forget their last ends, Nihil sic revocat homines à pecca [...]o sicut imminentis mortis cogitatio. Aug. as Ierusalem did before her ruine, Lam. 1. 9. They remember not that they who sit on the Bench now, must shortly come to the Bar.

2. Let it be a Spur to duty; our time is short, our work is great, our Reward unspeakable, Be active for God, do much in a short time: serve not, nor seek your selves, but serve God in your generation, as David did, Acts 13. 36. as you have your Places, your Power, your Gifts, your Time and Talents from God, so improve them all unto his praise. Live the life of the righteous, and you shall die their deaths. Walk in their way, Non potest malè mori qui benè vixit. Aug. and you shall attain their end. Be Israelites indeed in whom there is no reig­ning guile, and then when you come to die, you may comforably say with Nehemiah and Hezekiah, Remember me O my God for good, and remember how I have walkt before thee in truth, and with a perfect heart, and have done that which was good in thy sight, Isa. 38. 3. Make it your daily exercise to keep a Conscience void of offence towards God and man, See the singular comfort of a good conscience at Death and [...]udgement in Dyke on Conscience, cap. 11. p. 190, &c.☜ and then when you come to die, this will be your rejoycing, even the testimony of your consciences, that in simplicity an godly sincerity you have had your conversation in the world.

Observation 3.

Great men must certainly die as well as other ordi­nary men. But doth any one question this? it would seem so, aud therefore the Lord who knows our hearts better then we know our selves, hath set a Verily on it. The Pomp, Prosperity, Peace and Pleasures of great men do so blind and harden them, that they cannot awhile to think on death, or if they do, it is only sleightly and notionally; they do not realize death and look on it as ready to arrest them; if they did, they would lead other [Page 168] lives then [...]ow they do. They are apt to put the evil day far from their soul, [...]nd [...] it that they draw neer to the fea [...] of [...], Amos 6. 3. They have made a [...] death and a bar­gain with hell▪ hence [...] man, [...]. eve [...]y man; not only some of In [...]eriour rank, but [...]uperiors also; Col Adam, every Son of A [...]am, and [...]hat not only in his low condition, but in the best and most prosperous condi [...]ion, when in the heigth of his beauty and bravery, ha­ving all creature comforts about him; yet even then he is but vain, yea Vanity, and not only in some mea­sure Vain, but altogether Vanity. Col Adam col hebel. [...]. Man at his best is the very Universe of Vanity; and to put this further out of doubt, the Holy Ghost pu [...]s a double seal to it, one at the beginning of the sen­tence, and another at the End. Verily lets it in, and Selah shuts it up. Implying that it is no doubt­full or probable thing, but a most certain truth.

Observation 4.

Death is a fall. It is so to all, they fall from the society of men to the company of worms; at death we fall from every thing save God and godli­ness; our good works will follow us to Heaven; the comfort of them will endure for ever, Rev. 14. 13. 1 Iohn 2. 17.

2. Yet s [...]me shall fall more stairs and stories then othe [...]s, as [...]r [...]nces, Rulers and the Grandees of the world. The higher your standing is whilest you live, the lower ye [...]all when ye die; and therefore when Abner was slain, it is said, a Prince and a great man was f [...]llen in Israel, 2 Sam. 3. 38. 39. Such fall from their richest Treasures, delightfullest Pleasures, state­ly Mansions, dear Relations, yea from whatsoever is [Page 169] called the good of this world, Iob 7. 7. Your eyes shall no more see good; you must now bid farwell to all your creature delights: as you brought nothing into the world, so you shall carry nothing out.

3. Some yet fall lower then others, as Tyrants and wicked men who fall from earth to hell, Psal. 9. 17. The wicked shall be turned into Hell, and all the people that forget God: he casts down the mighty from their Seats in fury. Few Tyrants but come to violent deaths, See more before on Verse 1. Ob [...]ervation [...]. and miserable ends, as we see in Zachariah, Shallum, Pekahiah, and Pekah, who in a short time were cut off by violent deaths, Hos. 7. 7. & 10. If the Rulers of God people will be like the Rulers of the world in Pride and Oppression, they must expect to be like them in punishment, and to fall as those Tyrannical Heathen Princes have done before them; for God is no respecter of persons or priviledges, but is the same in all ages to the same sinners.