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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

THE Beauty of Magistracy IN AN Exposition of the 82 Psalm Where is set forth the Necessity Vtility Dignity Duty and Mortality of MAGISTRATES Here many other Texts of Scripture occasionally are cleared many Quaeries 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 B. D. and Pastor of Kingsnorton With an Additional SERMON on Verse 6. by George Swinnock M. A. and Pastor of Rickmersworth Exod 22. 28. Thou shalt not revile the Gods or the Judges nor curse the Ruler of thy people 2. Chron. 9. 8. Because thy God loved Israel to establish them for ever therefore made he thee King over them to do Iudgement and Iustice. Qui aliis praesunt tantò privatis hominibus meliores esse oportet quan●● honoribus dignitate antecellunt Panormitan I●pii sunt hostes publicae salutis qui adversus Magistratus Ministr●s pugnant eaque quantum in se est rejiciunt vel extinguunt Calv. in Isa. 3. London Printed by R W. for Nevil Simmons Bookseller in Kederminster and are to be sold by Thomas Iohnson at the Key in Pauls Church-yard 1660. TO All the Pious Prudent Zealous and Magnanimous Magistrates Iudges Iustices and Gentry in England Scotland and Ireland Grace and Peace Preservation here and Happiness for ever My Lords and Gentlemen THE Dedication of this Treatise was intended for the Parliament but that being Dissolved it most properly falls to You who are under God the Pillars of the State Such is the corruption of the Times we live in that we are put to dispute every inch of Ground with the Enemies of Truth Magistracy Ministry Sabbaths Sacraments Trinity Scriptures c. all things are now questioned nothing believed or practised by many Formerly I have vindicated Baptism Learning and the Ministery now I am come to a Vindication of the Magistracy Many are the affronts and discouragements which faithfull Magistrates meet with from an ungratefull world as well as Ministers you are now cryed down by those Leveling Libertines the fifth Monarch-men as Antichristian and Beasts by those brutish men Jude 10 as well as we These are their words The Beast and false Prophet are the wicked bloody Antichristian Magistracy Ministry and Lawyers We are all here shipt together in the same bottom and must sink or swim together when these Monsters of Munster Reign One while we are troubled with Church-Levellers and anon with State-Levellers but God hath and will levell all such as go about to level his Ordinances and to destroy that Order which he hath set up in the World as you may see in the Treatise it self The sons of Belial may as soon pull the Stars out of the Firmament as totally root up Magistracy and Ministery They are the two great standing Ordinances of god which must stand so long as the world stands Matth. 28 ult 1 Cor. 15. 24. They are the Pillars of Church and State they are like the two Pillars in the Porch of Solomons Temple called Jachin and Boaz i. e. straitnes and strength 1 Kin. 7. 21 These are two special properties of a good Pillar it must be strait and strong and when Superiors are such then are they supporters indeed Psal. 75. 3. Gal. 2. 9 The Hebrews have a saying that the world is upheld by three things viz. by Iustice Religion and Gratitude and when these three fail world the say they decays But a better then they hath told us that when the Judge and the Prophet are taken away then comes Confusion and Ruine Isa. 3 2 5. When Sampson would destroy the Philistims he took hold on the two Pillars and brought the house upon their heads Judg 16. 25 26 27. Take away these two Pillars of Magistracy and Ministery and you destroy both Church and State The Devil bears an inveterate hatred against these they are the two Butts that he specially shoots at because by them God doth more especially batter his Kingdom Where Moses and Aaron the Word and the Sword go hand in hand together there Satans Kingdom falls like lightning from heaven suddenly universally and irresistibly I have experimentally found a greater Visible Reformation in one year when we had an active prudent pious Iustice in the Parish then in twenty before notwithstanding all my preaching and assisting of the Officers There should therefore be a sweet Harmony and mutual assistance between Magistrates and Ministers since the one helps to uphold the other and they are ordained by G●d for the mutual ayd of each other The Minister wants the ayd of the Magistrate in Temporals and the Magistrate wants the Ministers ayd in Spiritual and eternal blessings The Minister hath need of the Magistrates sword to defend him against unreasonable men and the Magistrate hath need of the Ministers ayd to maintain his authority in the consciences of men Titus 3. 1. This made a Learned Magistrate to say Were it but for our felves viz. for the upholding of Magistracy we had need to uphold the Ministery T is State-Policy and Church-Policy so to do for without Ministers men may live commodiously but not Piously and without Magistrates men may live Piously but not peaceably and commodiously like stones in an Arch these two help to uphold each other Hence good Jehoshaphat joyned Princes and Levites together the better to promote and countenance Religion in the Land 2 Chron. 17. 8. T is a great mercy to Magistrates when they have good Ministers to assist and instruct them it makes them prosper as King Uzziah did when he had a good Zachariah who had understanding in the Visions of God to counsel him 2 Chron. 26. 3 4 5 7 8. Hence t is that David had his Seers Asa his Azariah Jehoshaphat his Jehu Hezekiah his Esay Josiah his Huldah and Zerobabel his Joshua These are or at leastwise ought to be the Magistrates best Friends by their praying preaching and example they help to keep off sin and judgement from a Land Hence t is that the Prophet Nathan is called the Friend of David 1 Kings 4. 5. and Jehoshaphat calls the Levites his Sons 2 Chron. 29. 11. and King Joash calls Elisha His Father as King Joram had done before him 2 Kings 6. 22. 13. 14. Such reverence did the great ones of the World of Old she● to Gods Embassadors In the late troubles we see hiw those places that had faithfull Ministers to instruct them were ready to venture their lives and estates for the publick good when the ignorant Welch and Irish and those dark corners of the earth were habitations of cruelty An untaught people are always an untoward people Let there be no dissention then between us for we are Brethren Si collidimur frangimur if we dash one against another we destroy one another Let there

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 It s 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 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 he take for the good of Gods people he even consumed himself till he had assistants provided for him Ex●d 18. 18. T is 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 t is 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 T was 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 t is 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 Let such consider 1. That Magistracy and Ministry are two distinct offices to be executed by distinct persons 2 Chron. 19. 11. in 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 t is 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 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 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. my Lambs my Sheep not Thy Lambs or thy Sheep When Solomon prayed for an understanding heart t was that he might Judge Thy people 1 Kings 3. 9. Not my people to flay 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 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 hence t is 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

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.

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 and Infidels the gentler we must deal with them to win them to the Faith 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 7. We must distinguish of Persons and their errors 1. Some are Seaucers 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 directly or indirectly mediatealy or immediately Thus Arrians Socinians Antinomians Papists publishing blasphemy to the disturbance of Church and State such ●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 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 malitiously maintain and hold any thing that overthrows the foundation of religion in the Churches whereof they are members 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 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 t is wanting and continue it where t is planted T was well observed by Queen Elizabeth when the Justices of Peace in the County of Suffolk met her Majesty in progress 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 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. T is Aarons office to speak but t is 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 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 and to lay together all allegations and give judgement accordingly Reports and probabilities are no sufficient ground there must 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. T is 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 t is 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.

God Isa. 33. 21. In that sense The Lord is our Iudge the Lord is our Law-giver but in external policy the Laws of men are to be observed And they have power to make such laws as are sutable unto and convenient for the wealth and safety of their Dominions The end of Magistracy sheweth their legislative authority for neither will piety be promoted nor the publike good procured or peace preserved without it And questionless God would never have injoyned Subjects to obey if Magistrates had not power to command Laws are the walls and Bulwarks of a Nation which in a great part may secure it against invasions from abroad and insurrections at home The s●a●ding Militia which protecteth the lives of the people The hed●e which keeps men in from oppressing their neighbours The deeds and evidences which give us a right and title to our estates They are the nerves and sinews of the Body Politick or as Physick to the natural body to prevent diseases and purge out ill humours Man is by nature an untamed Heifer loathing the yoke of subjection prone to rage and rebel so that he needeth all means imaginable to rule and restrain him The wise Governour of all things hath therefore thought fit not only to give Christians a natural law and moral law from himself but also positive laws from men that this threefold cord which is not easily broken may bind him fast And this surely speaketh Magistrates to be like God for even the Heathen themselves would ascribe their laws to some one of their Gods Zorastres who gave laws to the Persians ascribed them to Oromazen Trismegistus among the Aegyptia is ascribed his Laws to Mercurius Lycurgus who gave laws to the Lacedemonians would make Apollo the Author of them S●lon and Draco among the Aehenians said that Minerva was their Law-giver So almost in every Nation they who had the Legislative Power ascribed the invention of their laws to their false gods But the Word of God which is a perfect rule for all men doth impower Magistrates to make●●aws not according to their lusts but agreeable to his revealed will Thirdly The dignity of Magistracy wherein they likewise are like to God consisteth in their executing the Law In punishing the nocent and acquitting the innocent Execution is the life of the Law the lustre and glory of the Prince the security of the good people A Law unexecuted is like a sword without an edge for no use or service And a Magistrate that neglecteth his duty herein is like a Winters Sun glorious for Majesty but yielding no warming or refreshing influences to them that are under him or like the Kings head on a sign-post only for shew The God of heaven doth not cast away the perfect man nor help the evil doer Iob 8. 20. He beholdeth the righteous with favour he woundeth the heads of sinners Psal. 68. 21. He cutteth off the workers of iniquity He killeth and maketh alive with him is the fountain of life Psal. 39. 9. as waters flow from a Fountain so doth life from God And he can easily slay men Iob 4. 9. By the blast of God they perish To save and kill is a God-like priviledge The power of life and death is in the hands of these earthly Gods they enliven with their smiles their favour or the light of a Kings countenance is life they kill with their frowns The wrath of a King is the messenger of death Prov. 16. 14 15. Herein their dignity and civil God-ship appeareth that they can give by reprieve or pardon or take away a life which is forfeited to the Law Caesars speech was high when he was opposed by Metellus in his takeing away the mony out of the Romane Treasury Let me alone or I will kill thee presently and then to qualifie his threat and magnifie his strength he told him Young man thou knowest it is harder for me to speak it then to do it But this is certain Rulers are not for nothing called Powers Tit. 3. 1. It is in their power though not to Tyrannize at their pleasure yet to execute the Laws even to the death of the offendor 2. Magistrates are called Gods not only in regard of ther dignity but also in regard of their duty They ought to resemble God in their execution of Justice amongst men God administreth Justice impartially and so should the Gods The Judge of all the earth doth right and the Judges that are on the earth should do right God d●th judge the world in righteousness and ministreth judgement to the poor in uprightness Psal. 9. 8. And they who rule over men must be just ruling in the fear of God 2 Sam. 23. 3. Justice and Judgement are the habitation of Gods Throne Psal. 89. 14. The holy Ghost alludeth to the Thrones of earthly Princes which were underpropped with Pillars as Solomons Throne with Lions 1 Kings 19 20. that were both a support and an ornament to it Now saith the Psalmist Justice and Judgement are the Pillars upon which Gods Throne stande●h or as Calvin expoundeth it the Robe and Diadem the Purple and Scepter the Regalia with which Gods Throne is adorned Thus Magistrates ought to make good their pattern and to take heed what they do because they judge not for man but for the Lord who is with them in the Iudgement 2 Chron. 19. 6. Magistrates are therefore called Gods because they should as God doth do impartial justice without respect of persons protecting the godly as being the Ministers of God for their good Rom. 13. 4. and punishing the wicked which are malignant enemies to God and them Now the impartiality of the Gods as of God in executing justice appeareth in these three particulars First in not favouring any for their neerness Magistrates must imitate God in this who is no respecter of persons but judgeth every man according to his works 1 Pet. 1. 17. Though Coniah be to me saith God as the Signet on my right hand yet I will pluck him thence Ier. 22. 24. That is though he were as near and dear to me as a Kings sealing-ring which is most carefully kept and tenderly preserved worn commonly yea continually on some finger yet I would do justice in plucking him off and casting him from me Nay when Gods own Son who was the Son of his infinite love and choicest delight became liable to the lash of the Law as being a sinner by imputation God would not spare him in the least but made him bear the curse of the Law Rom. 8. 32. Zaleucus the Law-giver having enacted that every person guilty of adultery should lose both his eyes did yet when his own Son was found guilty of that fault put out one of his own eyes and one of his Sons But the great God was more just when his Son was a Surety for sinners he caused him to pay the utmost farthing he suffered the law to have its full stroak