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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45330	The beauty of magistracy in an exposition of the 82 Psalm, where is set forth the necessity, utility, dignity, duty, and mortality of magistrates : here many other texts of Scripture occasionally are cleared, many quæries and cases of conscience about the magistrates power, are resolved, many anabaptistical cavils are confuted, and many seasonable observations containing many other heads of divinity, are raised : together with references to such authors as clear any point more fully / by Thomas Hall ... ; with an additional sermon on verse 6, by George Swinnock.	Hall, Thomas, 1610-1665.; Swinnock, George, 1627-1673. Men are gods.	1660 (1660)	Wing H427; ESTC R18061	228,882	316

called the Minister of God Rom. 13. 4. As Justices are called the Kings Justices because they act by Commission from him so Magistrates are called the Lords Ministers because they rule by authority derived from the Lord. Coin is carryed to the Mint and there stamped with the Superscription and Image of the chief Magistrate and then called his Coin because currant by his authority Governours are not of the Devil as Satanical spirits have affirmed nor of men as others have asserted but of God Rom. 13. 1. As in the waters there be some greater some smaller fish and in the earth there be Mountains and Hills as well as Plains and Valleys and in the Heavens there are Stars differing from each other in glory so amongst men there are some greater then others in power higher in place and excelling them in authority and glory As the natural body is distinguished by God himself into comely and uncomely parts 1 Cor. 12. 23 24. so is the Political body into members Noble and Ignoble The Bees in their Common-wealth as is reported have a Commander in chief a Master Bee The Lyon claimeth a command and superiority among the Beasts of the field The Angels in heaven have a chief Michael the Archangel Iude 9. 1 Thes. 4. 16. The School-men indeed being more bold then they ought do divide the Angels into three Hierarchies and each Hierarchie into three several orders The first Hierarchie they say comprehendeth Cherubims Seraphims and Thrones The second Dominions Principalities and Powers The third Mights Archangels and Angels As also they assert the reason of these several names But the more modest and learned Expositors who joyn not in the aforesaid presumptuous division do yet generally conclude an order distinction and preheminence amongst Angels from Ephes. 1. 21. Col. 1. 16. Dan. 10. 13. Nay there is a government amongst the very Devils there is not only a Prince of Angels Dan. 10. but Beelzebub a Prince amongst Devils Matth. 12. 24. They that cause so much disorder amongst others yet have some order among themselves We read of the Devil and his Angels Matth. 25. 41. There is a kind of government in Hell though some would turn all out of the earth The Apostle Peter indeed calleth Magistracy an ordinance of man 1 Pet. 2. 13. though Paul assureth us it is of God The Powers that be are ordained of God Rom. 13. 1. And the Magistrate is the Minister of God vers 4. Magistracy is an ordinance of man in a fourfold respect 1. Subjective As man is the subject thereof by them it is executed Our Princes as well as our Prophets are men of like passions with us 2. Objective As man is the object thereof about them it is exercised It is for the punishment of bad men and encouragement of good men for the deciding differences between man and man 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Finaliter As man is the end thereof He is the Minister of God for mans good But these things will not prove Magistracy to be a meer humane Ordinance for in these three respects the Ministry as well as the Magistracy may be said to be an humane Ordinance Man being both the subject object and end thereof yet what sober man ever denyed the ministry to be an Ordinance of God 4. It is Ordinance of man in regard of the kind of it Each Nation having a liberty to choose what form of Government they apprehend most commodious for them Magistracy is Ordained by God though this particular Magistrate or this form of Government be appointed by man The Genus of Magistracy is from God yet the Species whether Monarchy Democracy or Aristocracy may be at the choice of men Further though the Magistrate should be of the Devil a wicked ungodly person yet the Magistracy is of God There is a difference between the Office or Power it self and the manner of exercising it and the means of attaining it The first is alwayes of God but not alwayes the second and third The power of Nero was of God as the Holy Ghost speakethl fully Rom. 13. though he exercised it in a Devillish manner oppressing and killing the good encourageing and acquitting such as were evil The power of our Richard the third was of God though he attained it by ungodly and devillish means the murdering his own Soveraign and Nephew There are four particulars which will clearly demonstrate the truth of this assertion namely That Magistracy is of Divine Authority First Their Commission is from God By me Kings Rule saith God Prov. 8. 15. Subordinate Magistrates may have their Commission from men but Supreme Magistrates have their Commissions from God only The Powers that be are ordained of God Rom● 13. 1. not simply ordained of God as other things saith a learned Interpreter but specially by precept and command from God There are other things of God saith he as Famine War Sickness Poverty but they are not ordained by Precept Daniel telleth Nebuchadnezzar that God had commissionated him to rule over men Dan. 2. 37 38. Thou O King art a King of Kings for the God of Heaven hath g●ven thee a Kingdom power and strength and glory And wheresoever the children of men dwell the beasts of the field and the fowls of heaven hath he given into thy hand and hath made thee Ruler over them all thou art this head of Gold These higher Powers are so clearly from the highest Power that their Throne is ca●led Gods Throne 1 Chron. 29. 23. Then Solomon sate on the Throne of the Lord as King instead of David their Scepter is called Gods Scepter and their judgement Gods judgement Deut. 1. 17. Ye shall not respect persons for the judgement is Gods Besides we find that several persons received their Regal Investiture from God himself as Saul David Iehu Cyrus which last was by God named and ordained to the government of the Persian Monarchy above sixty years before he was born Isai. 44. 28. Isai. 45. 1 2. Their command to govern is from God the several Precepts from God to men in high places doth fully speak their power to be of God Why should God command them to rule according to his laws who have no authority to rule at all Ier. 22. 2 3. Hear the word of the Lord O King of Judah execute judgement and righteousness and deliver the spoiled out of the hand of the oppressed c. If the matter or substance of their rnle were unlawful surely God would not own it so far as to prescribe rules for the manner of executing it Now God through the whole Scriptures scattereth many precepts for directions to Princes how they should govern and what they should practice Deut. 17. 3. Their protection is from God As a King defendeth his inferiour officers in the execution of their offices so the King of Kings defendeth Magistrates in the discharge of their trusts God standeth in the Congregation among the Gods Psal. 82.

Judgement for one special end of that great 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 death-bed to weep 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 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 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 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 t is the Honour of their Honours as we see in Constantine the Great and therefore t is made a chief Qualification of a Magistrate that he be one that fears God 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 Looking-glass by which Inferiors dress themselves and the Rule by which they walk 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 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 Bribes blind the eyes of the wise and make them to pervert judgement Judges anciently were pictured without hands 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 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 T is 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 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 wickedness and act unrighteously T is 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 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 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 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

at him O how just was God that rather then violate the least Tittle of his Law would sign a warrant with his own hand and confirm the Commission with his own Seal for his dearest Sons execution Thus should Magistrates hear and determine without any respect to friends or relations Prov. 24. 23. To have respect of persons is not good yea it is very evil Magistrates must hear the cause not the person and mind not the man but the matter which is brought before them David was faulty and he smarted sharply for it iu sparing Amnon guilty of Incest and Absolom guilty of Murder because they were his Sons But Levi did nobly who said to his Father and to his Mother I have not seen him neither did he acknowledge his brethren nor knew his own children Deut. 33. 9. Pompey aspiring to the Roman Empire and perceiving that Cato was against him sent his friend Minucius to Cato to demand his two Nieces One for himself the other for his Son But when the Messenger had delivered his errand Cato gave him this Answer Go tell Pompey Cato is not to be won by women as long as Pompey shall deal uprightly I shall be his friend and in a greater degree then any marriage can ever make me Surely this Moralist will condemn many Christian Rulers of whom it is said that the Sun might assoon be hindred from running his race as he from doing what was just and upright God will not upon any pretence whatsoever have his own person accepted Iob 13. 8. much less the persons of men Secondly In not sparing or fearing any for their greatness Rulers ought to be men of courage Exod 18. 21. The fear of man bringeth a snare Prov. 29. 25. and is often the cause why justice is perverted Pilate feared Caesar Iohn 19. 12 13. and therefore against his conscience condemned Christ. The great God of heaven feareth none spareth none for their glory or greatness He putteth the mighty out of their Seats Luke 1. 52. He bindeth Kings in chains and Princes in Fetters of Iron Psal. 149. 8. The day of the Lord shall be upon all the Cedars of Lebanon that are high and lifted up and upon all the Oaks of Bashan and upon all the high Mountains and upon every high Tower and upou every fenced Wall Isa. 2. 12 13 14. He is the Almighty Alpowerfull God and therefore cares not for any might or power of man Thus the Gods on earth should do justice on all great as well as small fearing none but the God of heaven Deut. 1. 17. you shall not be afraid of the face of man for the judgement is Gods Papinianus is worthy of eternal memory who chose rather to die then to justifie or excuse the fratricide of B ssianus the Emperour Holy Iob as he was eminent for fearing God so likewise for not fearing men Iob 29. 17. I brake the jaw of the wicked and pulled the spoil out of his teeth Great men oftentimes are like Lions or ravenous Beasts that prey on others without fear or pitty Now the care of this pious Magistrate was to secure his people against such oppressors When David kept his Fathers sheep and there came a Lion and a Bear and took a Lamb out of the stock David rose after the Lion and smote him and took the Lamb out of his mouth 1 Sam. 17. 34. Every Magistrate is or should be a Shepherd God saith of Cyrus He is my Shepherd Isa. 44. ult The man after Gods own heart was called to seed his people Israel Psal. 78. 70 71. Homer calleth Agamemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shepherd or the feeder of the people And when Lions or Bears men that are great and strong come to devour their flock they ought to protect or defend them He is a base hireling that hides his head when the Wolf cometh in the night though he endeavour to preserve his sheep from injury by the flies in the day For one Wolf will do more mischief in a night then a thousand flies in a year As the day of judgement will make no difference between great and small rich and poor noble and ignoble for then the Kings of the earth and the great men and the rich men and the chief Captains and the mighty men will hide themselves in the dens and in the rocks of the Mountains and will say to the Mountains and rocks Fall on us and hide us from the wrath of the Lamb Rev. 6. 15 16. so should not the day of executing justice in this world The impartiality of God and also of the Gods consisteth in not taking gifts God is no taker of gifts 2 Chron. 19. 7. Riches prevail not in the day of wrath Prov. 11. 4. Neither silver nor gold can deliver them from his indignation Zeph. 1. 18. Thus should Magistrates resemble his Majesty not perverting justice either for having or for hope of a reward A bribe received or expected clogs or obscures the course of Justice A golden pen must not write the discharge when the hand of a Judge is greased with gold it cannot hold the sword of justice but will let it slip at least strike very partially Thou shalt not wrest judgement thou shalt not respect persons neither take a gift for a gift doth blind the eyes of the wise and pervert the words of the righteous Deut. 16. 19. The Roman story telleth us of two persons that were Competitors for some place of preserment and that a Senator being asked for which of the two he would give his voice answered For neither because saith he One hath nothing and the other hath never enough He knew that poverty and covetousness are both unmeet qualifications for a Ruler The former maketh Magistracy obnoxious to contempt and derision and the latter prompteth the Magistrate on to injustice and oppression A Ruler that is a bribe-taker is a Thief in Robes and is only differenced from those that are in rags by this that the height of his place doth increase his sin and aggravate his condemnation I come now from the Explication to the Application of the doctrine This truth will be usefull First by way of Information If the God of heaven hath appointed Magistrates to be Gods on earth it informeth us that Magistracy is of divine Authority Government is not an invention of some men who desire to Lord it over others but it it the Institution of God I have said ye are Gods The Schollars of Pythagoras counted his Ipse dixit to be sufficient Surely then Gods saying it must be an establishing it to us If where the word of a King is there be power Eccl. 8. 4 then questionless where the word of a God is there is warrant enough for any Office Now this is the Word of God which cometh to the Magistrate as Christ saith Iohn 10. 35. authorizing him and appointing him to that Ordinance The Magistrate is therefore

Thou art wicked and to Princes Ye are ungodly Iob 34. 18. The interrogation is a strong negation Kings must be courted with soft and silken language If Elias and Isaiah do otherwise they being moved extraordinarily are no copies for us to write after As some sin in their words by uncivil language so others in their works by their unseemly carriage towards the Magistrate Surely the world is near its end that there are so many dregs appearing such brutish persons in it that have not only banished piety but humanity They neither reverence the rulers nor honour the antient How many are in their principles antiministerial and in their practices antimagistratical As Nazianzen observeth of the Arrians they began in blasphemous language against the Deity of Christ but ended in tumultuous carriage against the peace and tranquillity of the Common-wealth They plead for a Christain liberty with their mouths but the vote of their hearts carrieth it for an Antichristian licentiousness The time was when a Magistrate came by the young men that saw him hid themselves either for reverence of Iobs person or least they should fail in their respectfull behaviour towards him or least he should spie somewhat amiss in them and the aged arose and stood up in token of honour and to shew respect to him Iob 29. 8. but now the tide is turned We are fellow-creatures say some and therefore we must be fellow-beasts taking no notice of nor shewing any respect to one more then another But now saith Iob they that are younger then I have me in derision whose fathers I would have disdained to have set with the dogs of my flock and now I am their Song yea their by-word they abhor me they flee from me they spit in my face Job 30. 1 9 10. So low indeed are they whom God hath set on high through the pride and prophaneness of mens hearts One observeth of the Persians that when they came into the presence of their Prince they drew their hands into their sleeves in token of reverence and loyalty But how many Christians come short of heathen and that which is saddest of all under the pretence of religion But such must know that by contemning such men they contemn God They have not rejected thee saith God to Samuel but they have rejected me I Sam. 8. 7. not so much thee who art but my Minister as my self who being their Supream Lord do rule by thee as my Deputy As Magistracy is Gods Ordinance by despising this order which is by divine appointment they despise its author as Magistrates are the resemblance of his glory Gods Glories by contemning the picture they contemn the person and they that thus dishonour God shall be lightly esteemed by him They thae resist the Magistrate shall receive to themselves damnation Rom. 13. 2. My second use will be by way of Exhortation First to Inferiours If the God of Heaven hath appointed Magistrates to be as Gods on earth it exhorteth us to honour them Honour the King 1 Pet. 2. 17. faith the Holy Ghost Honour to whom honour belongeth Rom. 13. 7. There is honour due to our civil as well as to our natural Parents so much is expressed in that standing Law of God the fifth Commandement Exod. 20. Though they are to be honoured as Gods yet not as the true God civil respect is due to them not divine Yet some Roman Emperours out of intolerable pride have affected to be called Gods and commanded others to sacrifice to them This civil honour is to be visible 1. In giving reverence to their persons 2. In y●elding obedience to their righteous precepts First in reverencing their persons Magistrates are honoured by God and therefore may well be honoured by us Those who are dignified by God must not be debased by men We ought to honour them in our hearts by standing in aw of them by esteeming them as they resemble God Prov. 24. 21. and are in his place to be higher and worthie then others Thou art worth ten thousand of us say they to David 2 Sam. 18. 3. The godly people counted King Iosiah The breath of their nostrils Lament 4. 20. And the Holy Ghost brandeth them for sons of Belial that despised Saul in their hearts though he were a wicked King 1 Sam. 10. 27. In our carrihage we must honour them by rising up to them Ioh 28. 9. by bowing the body to them 2 Sam. 24. 20. by silence when they speak Iob 29. 9 10. Honour is an outward signification of that inward reverend opinion which we have of them for their dignity and greatness They are honoured in our speeches The Patriarchs call Ioseph their Lord Gen. 42. 10. and themselves his servants vers 19. Paul calloth Act. 26. ●5 Most Noble Festus Hester 5. 8. If I have found favour in the sight of the King and if it please the King to grant my Petition and to perform my request saith holy Hester to the Heathen King It is reported of the great Grand-father of Fabius Maximus that though he had been five times Consul and had obtained many triumphs for divers honourable victories yet when his own son was Consul he willingly submitted him self to him served under him as his ●ientenant followed on Horseback his son in his triumphing Chariot But such Heathen will rise up in judgement against many Christians Secondly your honouring them must appear by your yielding obedience to their lawful ptecepts In the Kingdom of Christ this is wonderfu saith Zanchy That he willeth and comman deth all Princes and Potentares to be subject to his Kingdom and yet he willeth and commandeth that his Kingdom be subject to Princes and Potentates Tit. 3. 1. Put them in mind to be subject to Principalities and Powers and to obey Magistr●tes Subjection notes their acknowledgment of obedience to be due and obedience notes the act it self of obeying or the practice answerable to the fore-mentioned principle By Principalities are meant those that have the Supreme power as Kings or chief Magistrates Powers signifie such as exerci●e delegated authori●y and hold from those higher Powers as Presidents of Provinces Lieutena●ts of Counties Judges Justices Maiors c. Now put them in remembrance Men are apt to be forgetful both of obedience to God and the Gods Naturally we are so proud and high that we are unwilling to stoop to those that are higher and therefore we had need to be put in mind of our duties to submit our selves to every Ordinance of man for the Lords sake whether to the King as Supreme or unto Governours as unto them that sent by him 1 Pet. 2. 14. Good Rulers we must obey saith one as God bad for God But take notice I say Magistrates must be obeyed in their lawful commands If a King saith our Civil Law giveth laws out of his own Territories he is not to be obeyed And if Magistrates command what God forbiddeth

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 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 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 The Powers that be are ordained of God 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 ten Names which are attributed to God 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 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 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 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 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 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 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 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 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

It is a mercy to have Judges saith Cicero modo audeant quae sentiunt nor favour of nearness should make Magistrates deviate from the Rule When Caricles the son in law of Phocion was accused for taking bribes he desired his Father to defend his cause but he answered him I took thee for my son in law in all honest matters only A Magistrate should be an heart without affection an eye without lust a mind without passion or otherwise his hand will do unrighteous actions He that goeth to the Seat of Judicature must leave his affections as Abram his servants when he went to the Mount behind him A Justice must like the earth cherish and nourish the low Violet as well as the tall Cedar The Graecians placed Justice betwixt Leo and Libra thereby signifying that there ought to be both magnanimity in executing and indifferency in determining But the impartiality of a Ruler is notably set out by the Throne of the house of David which was placed in the gate of the City towards the Sun rising as some observe In the gate to tell us that all who went in and came out at the gate might indifferently be heard and have free access to the Judgement Seat but rowards the rising of the Sun to shew that their judgement should be as clear from corruption as the Sun is clear in his chiefest brightness It would be an ornament unto and tend to the settlement of Magistracy for the Throne is established by righteousness Prov. 16. 12. if those two Verses which some say are written in letters of gold over the Tribunal in Zant were practised by every Court of Justice Hic locus odit amat punit conservat honor at Nequitiam pacem crimina jura bonos In the executing of Justice there are two things mainly to be minded 1. That you be terrors to evil doers this is expressed as one of your chief duties Rom. 13. 3. If men be fearless in sinning surely you should not be fearful in sentencing them for their sins God hateth iniquity He is of purer eyes then to behold it the evill of sin never got a good look from God and why should it from the Gods Edward the Confessor was held a bad Prince not by doing but enduring evil God was angry with Eli and telleth him that he would judge his house for ever for the iniquity which he knew because his Sons made themselves vile and he restrained them not 1 Sam. 3. 13. Eli was a Magistrate and should have put forth his authority and punished those ungodly children but because he did not God punisht both him and them O it is dangerous to do the work of the Lord negligently Sir Do not you or might you not upon inquiry know of them that prophane Gods day blaspheme his name frequent Ale-houses and the like do you restrain them Do you fright such offenders with your frowns and shew your love to their souls by executing Justice on them for their sins If you do not look to your self for God hath Iron hands for Justices that have leaden heels and will one day strike them home for forswearing themselves to spare others He will be a terror to thee and make thee a terror to thy self who wilt not at his command be a terror to evil doers Thou sinnest in others whilst thou sufferest them to sin and thou shalt one day suffer with them Rev. 18. 4. Thou art afraid to offend thy Neighbours I tell thee God will make thee know t were better offending all the world then one God I beseech you make it appear that you are Magistrates by being men of courage be as bold in executing as others are in transgressing the law Shall iniquity be brazen-faced and authority hide it self If the offendor be in robes be not afraid of him but make him affraid of you I have read that the Athenian Judges sat in Mars-street to shew that Rulers should be men of valour Cowards are more fit to be slaves then rulers A Magistrate should be like Moses in his own cause as meek as a Lamb in Gods cause as stiff as an Oak as bold as a Lion All dare disparage him who dareth discourage none How punctually doth Scripture tell you that this ought to be your practice Magistrates saith Peter are sent for the punishment of evil doers 1 Pet. 2. 14. And Paul saith If thou doest evil be afraid for he beareth not the sword in vain For he is the Minister of God an avenger to execute wrath on them that doevil Rom. 13. 4. The sword which is carried before him as an Ensign of his power is not for shew or for fashion but for the wounding disorderly persons A wise King saith Solomon Prov. 20. 26. scattereth the wicked and bringeth the wheel over them a kind of punishment then in use and now in many places Especially be severe to them that prophane the Sabbath that Queen of dayes that golden season of grace Nehemiah would not spare the chief men that prophaned this chiefest of dayes Nehem. 13. 17. This is one of the chief precepts which the Lord of Sabbath commandeth you Exod. 20. Exod. 23. 12. Englands disturbing Gods rest hath raised God to disturb Englands rest He that spareth the bad hurteth the good The Chirurgion must cut off incurable members and the Physitian of the State must purge out the peccant humours of the body Politick least they infect and injure the whole The execution of Justice is like a clap of thunder which striketh few but frighteth many Smite a scorner and the simple will beware Prov. 19. 25. Thus by not punishing the evil both the good and bad are though unjustly punished yet the greatest injury is to the Ruler by the offendors impunity for besides the guilt which he contracts on his soul and thereby Gods eternal wrath he is oftentimes punished in his body and made an example of Gods Justice to others When the French King was perswaded by the Duke of Sully to banish that generation of Vipers the Jesuites he would not saying Give me security then for my life But he was shortly after stabbed to death by their instigation God doth not seldom make them examples of his Judgements that will not make others examples of Justice Secondly That you be Protectors of them that do well The Holy Ghost telleth you that you should be for the praise of them that do well Courts of Justice should be Cities of refuge to them that are unjustly and causlesly pursued like Noahs Ark to take in and give rest to those weary Doves like the horns of the Altar to which innocency should flie for protection Mineeyes saith David shall be upon the faithfull in the Land Psal. 101. 6. Hide the godly especially under the shadow of your wings Piety hath too much been bespattered with obloquy and holiness suffered under the name of baseness Mali esse coguntur ne viles habeantur Men