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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

away the life 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. VERSE 5. They know not neither will they understand they walk on in the darkness All the foundations of the earth are out of course THis Verse is a kind of Parenthesis and contains the Lords Pathetical complaint of that ignorance stupidity and obstinacy which he found in the Judges of those times together with the sad effects of it in the Common-wealth The foundations of the earth were out of course In this Verse the person is changed God speaks not here to the Magistrates themselves as he did Verse 2. He sayes not Ye do not know ye do not understand but as one troubled in mind and mourning within himself to see their desperate malice and the confusions that attended it he cryes out They have not known they have no understanding i. e. they do not know nor understand It is frequent in that language to put the Praeterperfect Tense for the Present Tense as Psalm 1. 1. Blessed is the man who hath not walked i. e. who doth not walk in the counsel of the ungodly It notes a continued act and implies their perseverance in ignorance q. d. But what do I mean Why go I about to make a blackmore white T is in vain to reprove this kind of men or to exhort them to the study of righteousness for they grow worse and worse they are so blinded stupified and hardned in their sin that they will go on in their dark and sinfull courses though they ruine themselves and the Common-wealth to boot In the words we have all the Degrees of Comparison and in them the character of evil Judges 1. These corrupt Judges were blind They know not that 's bad 2. They will not understand that 's worse 3. They will walk on in their own dark courses that 's worst of all 4. Though the whole world be in confusion and the very foundations of the earth shake under them partly through their own mis-government and partly by the just judgement of God yet they were stupid and sensless they took no notice of it so as to amend what was amiss but went on still in their perverse Practices till all came to confusion And this is Super-superlative wickedness 1. Their first Degree of evil is Ignorance they know not They were wise enough to do evil but to do good they had no knowledge Question But here a Question may arise Since these men were Iudges in Israel and had Parts with answerable breeding no doubt to fit them for such weighty imployment how then is it said They know not neither do they understand Answer The answer is easie Knowledge is twofold Speculative or Practical These Judges were not fools and ignorant of their duty they had a Theoretical Notional Speculative knowledge of it they knew that they were Gods Vice-gerents and Deputies appointed by him to execute Justice and Judgement amongst his people impartially and that they ought to have a tender respect to the poor and the afflicted and if they did not thus they knew that God would punish them All this no doubt and much more they had in the Theory having so many Prophets as the people of Israel had to instruct them 2. But if we look upon their Practice so it may be said they have no knowledge viz. so as to love affect and practice what they know In Scripture Knowledge without Practice is counted no Knowledge and Hypocritical false things are esteemed as no things Thus graceless men are accounted as no men Ier. 5. 1. Run to and fro through the streets of Jerusalem and see if ye can find a man Why the streets were full of men yea but because they were not good men God accounts them as no men Thus the wicked are said to have no Heart Hos. 7. 11. i. e. no heart to goodness and then as good have no heart at all Thus the wicked are said not to hear the Law because they do not hear it rightly and obedientially Thus Saul is said to reign but two years over Israel when he reigned many years but because in his two first years he reigned well and after did degenerate therefore his last reigning was accounted as no reigning So these Judges though they knew they should judge righteously without respect

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 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. T is 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. Now this Ceremony of Anointing signified that they were called by God to their office 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 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 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 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 What 's that why the word is a Metaphor commonly used for Governours and Magistrates 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 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 T is true all the stones in the building do conduce to the upholding of it 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 t is an Uniting so t is also an Adorning stone t is 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 Hos. 4.

blasphemed and his Worship 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 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 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 Aut fortiter pugna aut nomen depone Either fight like Alexander or never ●ear his name 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 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 Quest. But what must Magistrates do that they may resemble God whose name they bear Answer They must labour to resemble him In nine Particulars 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. Psal. 78. ult able to discern between good and evil that they may rightly time and circumstantiate their actions 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. T is an art of arts 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 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 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. T is well observed that Rome saw her best dayes under her most learned Kings and Emperors as Numa Augustus Titus Constantine Theodosius c. An ignorant Ruler is like a blind Pilot that lets the Vessel be ruined on Rocks and Sands Hence t is 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 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 T is dangerous for Church and State when the Governours of it are ignorantly led by others and cannot Judge of the things which are propounded to them Hence t is 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 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 T is 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 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 ignorant logs become not Thrones and Pulpits so a Magistrate should have something in him that is eminent and exemplary and something of an Orator whereby he may perswade to goodness recall men from wickedness commend the Vertuous disgrace the Vitious comfort the comfortless 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 utroque Caesar Emperor by both 2. In Simplicity God mingles with nothing 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

like themselves Observation 4. Few great men are good men Some there are but they are thin sown Not many wise men not many mighty not many Noble i. e. some few are cal●ed 1 Cor. 1. 26. They are subject to great Temptations and so to great Corruptions Such rank ground is fertile in weeds hence wicked men are put in the Text for Rich men How long will ye accept the persons of the wicked That is the persons of rich and potent men that is the meaning for Judges would never accept the persons of the wicked men if they were Poor and equal in respect of outward things This the opposition implies Defend the poor and fatherless implying that the rich were defended by them but the Poor had no Helper Observation 5. That perverting of judgement is a great sin T is a crying sin it cryes for Vengeance on such as practice it This was one of those sins which caused the day of Ierusalems misery to draw nearer Ezek. 22. 6 7. and for which the Lord threatens to visit Isa. 5. 6 7. Ier. 5. 28 29. Amos 2. 6. 5 6 7 11. M●l 3. 5. If he be cursed that shall remove the Land-mark what shall be done to him who takes away house land and all Deut 27. 17. Solomon tell us he that justifieth the wicked him shall the people curse Prov. 24. 24. for Judges to turn aside in Judgement to the right hand or the left is to abuse their Deputatior and as much as in them lies to UnGod themselves and God too An Vnjust Iudge as one well observes is a cold fire a dark Sun a dry Sea a mare mortuum an vn-Vn-good God contradictio in adjecto Monsters not men much less Gods A false Teacher that poysons souls and a corrupt Judge that pervers justice are two pestilent evils the one destroys the fountain of Piety and the other the fountain of Righteousness If a man be oppr●st he flies to the Law for refuge but if the Law be wrested and abused where shall we find a remedy T is sad with the flock when the Shepheard is a Wolf Quis custodiet ipsos custodes Observation 6. Magistrates must Iudge impartially They must not respect persons but causes They must look more on the face of the cause then the face of the man This respecting of persons is not good saith Solomon that is t is very bad Prov. 24. 23. T is a fin oft forbidden Deut. 1. 17. 16. 19. Iob 13. 8. 10. 2 Chron 19. 6 7. Prov. 18. 5. 28. 21. Iames 2. 9. Iude 16. Men must not judge according to any outward appearance or quality of the person that appears before them but according to the equity of the cause Iohn 7 24. As God respects not persons Deut. 10. 17. Iob 34. 19. Acts 10. 34. Gal. 2. 6. Ephes. 6. 9. Colos. 3. ult 1 Pet. 1. 17. So Judges who are earthly Gods must imitate their Lord and Master whose person they represent in whose seat they sit and by whose command they act So that if they will do any thing in favour of the mighty let them do it in favour of the mighty God and this they do when they execute Justice and Judgement in the gate As they must not respect the rich for his riches so neither the poor for his poverty so as in pitty to him to wrong the rich nor out of fear or honour to the rich comply with them to oppress the poor Exod. 23. 3. Lev. 19. 15. In charity we must have respect to a poor mans necessity but in point of Justice neither the power of the rich nor the Penury of the poor but Right only must be regarded Psal. 72. 7. if a man might strain the Law for any t is for the poor and yet the Lord himself who is most tender over the poor will not have their persons but their causes lookt upon A respector of person is a kind of Idolater the respect which he owes to God and Right he gives to Riches Petty Theeves shall wear chains of Iron when grand Robbers and Murderers sit on the Bench with chains of Gold As God knows no Honour Royalty or Greatness in the matter of sin so neither must his Deputies I see no Reason said the woman why I should be punisht for breaking one commandment when King Richard breaks all Ten and yet goes Unpunisht The Judges in Aegypt were painted without hands and blind and the Areopagites who were Judges in Athens passed their sentence in the night and had their Judicatories in dark rooms that they might not be byassed by prejudice or affection to pass wrong Judgement upon the person Out of Judgement to shew favour to our friends is not Unlawfull but in point of Judgement they must be blind not knowing friend or foe but look soberly on the cause which is before them When publick right is in Question the Poor person m●s● be ●aid aside and we must eye his cause for th●u●h it be seldom seen that a poor man is preferred before a Rich man in his cause yet sometimes it may so fall out that at the tears and cries of the Poor and to get a Name for a merciful man amongst men there may be offending on that hand T is true we must shew mercy but yet with Judgement and discretion In other cases we may shew respect to men for their age gifts graces affinity dignity calling c. but not in Judgement The Court must know no Kinsmen Judges must with David do justice to All the people without distinction of rich or poor 2 Sam. 8. 15. they must dispense Justice with an equal hand and an even ballance As the Law it self is equal to all so should the Judge who is a living Law be the same to all that fly unto him for succour So that this makes nothing for the Sottish Uncivil Quakers who cry down all outward respect and reverence to men in authority under pretence of respect to no man person Whereas the Scripture doth not condemn civil but sinful respect of persons The Servant must reverence his Master and the Child his Father and the Subject his Soveraign Besides there is a sacred respect of persons used both by God and man Thus God had respect to Abel and his offernig but not to Cain He had respect to Lot and saved him out of Sodom Gen. 19. 21. Thus the Saints may and must love the Saints with a spiritual and more intimate love Psal. 16. 3. Observation 7. Wicked men are Turbulent men They are the great Reshagnims of the world They disquiet and trouble themselves like the troubled Sea they are alwayes casting up the dirt and filth of sin Prov. 11. 17. Isa. 57. 20 21. They trouble their own houses Prov. 15. 27. yea these Achans and Ahabs trouble all Israel they are the Pests and Plagues the Ulcers and Botches of the places where they live As good men are a

publick good and make the places where they live the better for them Gen. 12. 2. so wicked men are publick evils and make the places where they dwell the worse for them As grace meekens men and makes them quiet Isa. 11. 6. so sin where it raigns and is not subdued disquiets men and makes them turbulent V●RSE 3. Defend the Poor and Fatherless do Iustice to the afflicted and needy V●RSE 4. Deliver the Poor and needy rid them out of the hand of the wicked HAving finisht the Reprehension and shewed Negatively what Judges must not do viz. they must not Judge unjustly nor respect persons Now we come to the Direction where the Lord teacheth them and tells them Affirmatively what they must do viz. they must defend the poor and fatherless and succour such as are in distress So that having dehorted them from the Vices which are more especially incident to Rulers he now exhorts them to the contrary Vertues So that here we have a clear description of the Magistrates duty which consists princicipally of two parts 1. To defend the good 2. To punish the bad both which are also mentioned by the Apostle Rom 13. 3. This counsel of God saith Luther is worthy to be written in Letters of gold on the walls of all Judicatories It may fitly be termed Gods Charge to Magistrates They give charges to men and here God gives four things in charge to them viz. 1. To defend 2. To do Justice 3. To Deliver 4. To Rescue 2. The Object or the Persons whom they must thus Protect 1. The Poor 2. The Fatherless 3. The afflicted 4. The needy As if the Lord had said This is your main business and therefore let it be your great care to defend the poor succour the afflicted and support the fatherless and to help him who hath no Helper As the proper work of the Physitian is to cure the sick and of a Minister to comfort the weak so of a Magistrate to defend the Poor and vindicate the Oppressed from the violence of the Oppressor Question Must not the Magistrate defend the rich man in a righteous cause as well as the Poor must he not execute Iustice for him as well as for the needy Why then doth the Lord here only mention the poor Answer T is true Magistrates must execute Justice for rich men as well as for the poor yet since the poor are most subject to injury therefore the Magistrate must be more careful to defend them The poor are low in condition and are often laid lower by Oppression now God hath raised up Magistrates for this very end to protect them in their low condition and to lift them up when they are laid lower by oppression 2. As for Rich men the world loves her own especially her White Sons her Great and Prosperous Children so that their causes are sure to be heard and their right improved to the utmost who have so many Angels to appear for them Rich men have many friends Prov. 14. 20. Where money is stirring let the cause be never so unjust yet oft-times might overcomes right so great an influence hath riches upon the Rulers of this world So that t is needless to bid Rulers plead for Rich and Mighty men Besides men are afraid of wronging great ones because they have great power and many friends to Vindicate them against the wrongs of any 3. There 's an aversness and backwardness in our Natures to help the Poor who have no gifts nor friends to side with them who have nothing to plead but only the justness of their cause Men that are in Poverty and Adversity find few friends Hence t is that the poor is oft hated even of his own neighbours Prov. 14. 20. 197. but the lovers of the rich are many The poor Procigal is called This thy Son not this my Brother Luke 15. 30. 4. Where the hedge is low men are apt to get over When men are poor then great menespecially are apt to trample on them 1 Sam. 18. 23. hence t is that God layes such special Injunctions on the Magistrate to see to them The Birds of prey can shift for themselves selves but t is the poor Dove that is made a prey Hence the Fatherless the Widow the Poor the Stranger and the Oppressed are ●oked together in Scripture because in respect of their weakness they they are more lyable to wrong Deut. 14. 29. Psal. 10. 18. Mal ●3 5. Iames 1. 27. T is not the Asse of the rich or the Ox of the mighty but t is the Ass of the Fatherless and the Ox of the widow that is taken away Iob 6. 27. 24. 3. 5. The Lord speaks here to unrighteous Judges who sided with the rich and turbulent oppressors of the poor and to make his Exhortation take the deeper impression he multiplies words and doth as t were bid them Defend Defend Defend Whom The Poor the Poor the Poor As the Lord said of Ierusalem I will overturn overturn overturn it i. e. I will speedily and certainly overturn it Ezek 21. 27. So the doubling and trebling of the duty and persons here is very Emphatical and notes Gods earnest affection and desire to have the poor and fatherless speedily and certainly defended against the oppressions of the mighty Defend the poor i. e. defend the cause of the poor since he cannot defend himself Or Judge for the poor and fatherless as t is in the fountain i. e. in your judgement vindicate them and their just causes from the Sons of violence They are Gods Clyents and therefore they should be the Judges care for this end God hath set them in his stead that they might defend those who cannot defend themselves and use their Power for the good of those who have no power Iob 26. 2. The Hebrew word Dal which we render Poor comes from Dalal to spend or consume and is applyed to the weak and sickly whose health is spent Gen. 41. 19. 2 Sam. 13. 4. and to the poor whose wealth is wasted Psal. 41. 1. 72. 12 13. ● 113. 7. and they fallen into decay Lev. 25. 35. The word is opposed to rich men who in Scripture are called great men full and fa● Psal. 78. 31. and only men of wealth Ruth 2. 1. Ier. 49. 32. Now t is not these full and fat ones who have many friends but t is the lean and weak man that is poor in purse sickly in person and many other wayes brought low t is these poor hopeless helpless ones that Rulers must have a care of T is not only their duty but their Glory so to do Iob 29. 11. to 18. And Fatherless or the Orphan that hath no father or friend to help him but is forsaken of all The word signifies one that hath lost his sight because he that hath lost his parents is deprived of the light of counsel and direction how to carry himself in the

12. Thou shalt inherit all Nat●o●s Observation All Nations are the Lord Inheritance or Th● Lord is the sole poss●ssor of all the world Deut. 10. 14. Iob 1. 11. Psal. 24. 1 2. the earth is the Lords and the fulness thereof he alone is the true Proprietary of it This is his universal Kingdom by right of Creation and Preservation God hath a special interest in all people The rich and the poor meet together and the Lord is the ma●er and great Protector of both Iob 34. 19. Prov. 22. 2. 1. Let us then adore and reverence the Transcendent Majesty of the great God if a man be King of one Kingdom we stand in awe of him and reverence him as some great man and shall not we reverence the great God who is the King of the Kingdoms of the world whom will we fear if we do not fear him 2. Let great ones remember from whom they have their power riches Kingdoms greatness even from this great Possessor of heaven and earth Let them improve their power to his pra●se else he that raised them can ruine them and he that gives them Kingdoms can take them away Iob 12. 17 18. 34. 24. Dan. 2. 21. Let them not abuse the●r power in oppressing the poor since as good hands have made the one as the other All Nations are Gods Inheritance and the poor are a part of it as well as ●he rich Let them assure th●mselves that God will not suffer wrongs that are done to them to pass unpunisht because such as wrong them wrong a part of his Inheritance 3. It may comfort such as are banisht from their habitations for the Testimony of Christ and the profession of his truth you cannot want though you have lost all ior the earth is the Lords and the fulness thereof He is the possessor of all the world he hath so rich a Mine can never want Psal. 23. 1. The Lions natural and the Lions Metaphorical may want but such as fear the Lord shall lack nothing that may be for their good Psal. 34. 9 10. Such meek ones shall inherit the earth Mat. 5. 5. In Christ their head all is theirs the world is theirs and all that is in it was made more especially for their service 1 Cor. 3. 21 22. FINIS Men are Gods OR THE DIGNITY of MAGISTRACY and the DUTY of the MAGISTRATE As it was presented in a Sermon At the Assize holden at Hertford for that County on August 2. 1653. By George Swinnocke M. A. and Preacher of the Gospel at Rickmersworth in Hertfordshire Exod. 22. 28. Thou shalt not revile the Gods nor curse the Ruler of thy people Rom. 13. 1. Let every soul be subject unto the higher powers for there is no power but of God The powers that be are ordained of God LONDON Printed by R. W. for Nevil Simmons Bookseller in Kederminster 1660. Ornatissimis nec non pientissimis Viris EDVARDO IRONSIDE ET JOHANNI HUMPHRYS ARMIGERIS Hanc suam qualem qualem concionem Apud judices olim habitam jam paulo correctiorem multo auctiorem in lucem editam In perpetuum grati animi monumentum D. D. D. Georgius Swinnocke To his Reverend Friend Mr. Thomas Hall B. D. Pastor of Kings-Norton in Worcestershire Esteemed Sir I Have now at last in answer to your desires and in pursuance of my promise sent you my Meditations on the 6 th verse of the 82. Psalm Indeed soon after the Sermon was preached I was sought to that it might be printed But I was then scarce flegd not having in years equald the dayes of th● shortest month and so unwilling to ventur● a flight into the world lest I should fall And truly my Apology still must be with the good Father when the fruits of his youth were stoln to the Press Infans eram nec dum scribere noveram Nunc ut nihil aliud profecerim saltem Socraticum illud habeo Scio quod nes●io Such as it is I commend it to you and the more chearfully because its younger brother which two or three years since supplanted it and got away the birthright did meet with a blessing The good Lord make it instrumental in these unhappy and unholy dayes wherein Moses and Aaron Magistracy and Ministry are trampled under foot for the glory of his Name and the good of his people So prayeth he who never saw you yet loveth and honoureth you and desireth to be frequently and fervently remembred by you at the throne of grace George Swinnocke TO THE READER IN my Exposition of the 82. Psalm when I came to the 7 th Verse I perused a Sermon of my Brother Swinnocks which he preached before the Iudges on that Verse I found it so full and satisfactory that I must freely confess I received more Light from that single Sermon then from all the Commentators which I had by me Whereupon perceiving by his Epistle Dedicatory that he had preacht an Assise Sermon on Verse the sixth which lay by him Unprinted I requested him to publish it with my Commentary on this Psalm and thou hast it here annexed to it The Author and his Labours are above my praise If thou please to accept of these our fraternal first-fruits if the Lord bless us with life and health together thou mayest expect ere long from us a Commentary on Psalm 73. a Psalm very seasonable for us in these times who are exercised with such variety of Providences It were to be wisht that the Ministers of the Gospel would joyn their strength in the promoting the truth Iesuites can do so to destroy it why should not we in defending it That it may be so is the desire and shall be the endeavour of Thine in the Lord Thomas Hall Errata PAge 232. line 19. for to render evil for good is God-like read to render good for evil is God-like p. 238. l. 9. for are the sons of God by nature and office r. are the sons of God by name and office This sheet must be placed by the Book-binder after page 188. THE Dignity of MAGISTRACY AND THE Duty of the MAGISTRATE PSALM 82. 6 7. I have said ye are Gods and all of you are Children of the Most High But ye shall die like men and fall like one of the Princes THE Book of Psalms may not unfitly be called The Analogy of Faith the Directory for Practice the Epitome of Scripture the Plat-form for Prayer It is abbreviated in two words Hosanna Allelujah Prayer and Praise being the sum and Substance of the whole Book It is a throng of holy affections saith one each passion acting a part wound up to the highest strain by the Spirit of God breathing Poetical eloquence into the heavenly Prophet This 82. Psalm containeth a reprehension of Princes for their oppression of the people and it is propounded partly by way of Objurgation partly by way of Affirmation The Text presenteth us with a Concession of the Magistrates