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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

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

God by Nature and he hath given them to be Gods by Name The Deity was by Incarnation cloathed with the Humane Nature and Humanity is here by Gods designation cloathed with the divine name I will praise thee before the Gods saith David Psal. 83. 1. that is The tune of my heart shall be high in singing thy praise even before them that are by thy command highest in place The Sun in the higher world shineth most gloriously yet he communicateth some of his light to the Moon whereby she surpasseth and is as Queen among the glittering Stars So God the true Sun is infinitely above all he shineth eminently with his own native light and lustre yet he bestoweth of his beauty and brightness on some men whereby they excel and are above others in this lower world For the Explication of this truth I shall only shew in what respects Magistrates are called Gods and then proceed to Application Magistrates are in a two-fold respect called Gods 1. In respect of their honourable dignity 2. In respect of their answerable Duty It speaketh that their priviledge is high and that their practices should be holy 1. In respect of their Dignity God speaketh the nature of Magistracy to be honourable by the names which he giveth to the Magistrate Government is not a mean employment but a great preserment Magistracy is here by God himself invested with Majesty It is observable that God ascribeth to Magistrates the most honourable names among men Great men 2 Sam. 3. 38. Nobles 2 Chron. 23. 30. Princes Psal. 83. 11. Kings his Kings Psal. 18. ult Fathers 1 Sam. 29. 11. Chief of the people Iudg. 20. 2. Heads over the people Exod. 18. 25. Dignities Glories Iude v. 8. The Ancients of the people Isai. 3. 12. not only because aged persons were ordinarily elected for with the ancient is wisdom and in length of dayes understanding Iob 12. 12. but also because aged persons are honourable persons Men are commanded to bow down before the hoary head and reverence the Ancient Levit. 19. 32. Nay God giveth Magistrates not only those names which are in most esteem amongst men but the names of Angels Angels are the perfection as it were of the Creation the top-stone of this glorious building When the Spirit of God would speak a thing or person to be excellent it doth resemble them to Angels My Lord is wise as an Angel of God 2 Sam. 14. 20. And Acts 6. 15. They beheld his face as if it had been the face of an Angel Farther the great happiness of holy ones in heaven is set forth by their likeness to Angels They shall be as Angels Matth. 22. 30. Now what glorious persons then are Magistrates that have the names of Angels given them Angels are called Dominions Principalities Powers Col. 1. 16. Ephes. 1. 21. So are Magistrates Iude v. 8. Titus 3. 1. Be subject to Principalities and Powers But the Text speaketh more of their dignity Magistrates have not only the highest names of the most honourable visible creatures Men and of the most honourable invisible creatures Angels but of the Creatour of God himself the Fountain and Standard of all Dignity and Honour I have said ye are Gods When Iacob would manifest to Iosephs children the extraordinary respect he had for their father he doth it thus My Name be named on them and the Names of my Father Abraham and Isaac Gen. 48. 16. It is a great honour to be called the servant of God Paul gloried in this Titus 1. 1. So did David more in being a subject to God then a King over men Psal. 36. Ti●e It is a greater honour and favour to be called Gods son Ioh. 1. 12. 1 Ioh. 3. 1. Is it a mean thing saith David to be the Kings Son in law 1 Sam. 18. 23. Magistrates are children of the most High they are ●ons to the King of Kings But the greatest honour of all is to be called Gods for God to say My name be named on them This is the highest name that can be given Here is a ne●●plus ultra This is the highest Name which is above all names and as the Diamond to the Ring addeth both vertue and value to whatsoever it is affixed As because Gold is the most precious excellent metal therefore we lay gold over other things we guild peuter brass yea silver it self So because God is the most excellent name it is laid to other things that thereby their worth may be set forth As the Sons of God Job 1. 6. The City of God Psal. 46. 4. The River of God Psal. 65. 9. The Kingdom of God Now in their dignity Magistrates resemble God in these two or three particulars and therefore are fitly called Gods First in receiving honour from others Honour accompanyeth power as the shadow the body There is naturally in man an aw and respect towards those that are Magistrates They are the Fathers of their Countrey and their subjects like children owe them both obedience and reverence Divine worship is to be given only to God in heaven but civil worship may be given to Gods on earth David speaketh of himself being a King His glory is great in thy salvation Honour and Majesty hast thou put upon him Psal. 21. 5. Ioseph when advanced to be a Ruler in Egypt rideth in the second Chariot and hath one crying befor him Bow the knee The most high God that giveth them Kingdoms doth also give them Glory and Majesty and honour Dan. 5. 28 29. God indeed hath the greatest honour as the Supreme Governour and Law-giver but Magistrates receive it upon his account as they are his Representatives and Vicegerents When I went out to the gate saith Iob that is to the place of administring justice for that work was done in the gates as Ruth 4. 1. Iob 5. 4. Psal. 127. 5. the young men saw me and hid themselves and the aged arose and stood up the Princes refrained talking and they laid their hands on their mouths Iob 29. 8 9. My son saith Solomon fear thou the Lord and the King Prov. 24. 21. God is the proper object of fear hence the Greeks call him fear but the Gods because invested with his authority and intrusted with the administration of his Kingdom upon earth are also to be feared as Superiour to us though inferiour to God Secondly their dignity appeareth and in this they resemble God also in giving Laws to others Magistrates have power to enact laws for the encouraging of vertue and discouraging of vice for the preservation of peace among their people Zanchy saith There are three offices of the Magistrate whereof one is to ordain laws for the worship of God and the welfare of men There is indeed one Supreme and absolute Law-giver Iames 4. 12. whose will and word must be the rule of others laws Besides in spirituals none can give laws to bind the conscience but

living Iob 30. 23. Eccles. 88. both the small and the great are there even Kings and Counsellors I●b 3. 13 14 19. Death is Pambasileus a truly Catholick Universal King it is not only Rex terrerum the King of fears but Rex terrarum an Oecumenical King that spares no age Sex Nation or condition In G●lgotha are sc●lls of all sorts and sizes hence it is that ●he Prophet Isaiah must not only say but Cry so as all may hear for most men are deaf on this ear that not only some but all flesh is grass Isa. 40. 6 7. i. e. i● is a feeble empty fading thing it withers while we touch it yea and the glory of it i. e. such as have more glory bestowed on them then others are but as fading flowers The sythe of death knows no difference but mowes down both alike Psal. 102. 11. 103. 15 16. Iob 14. 2. 1 Pet 1. 24. Ia●es 1. 10. 11. It P●ss●th upon all men Rom. 5. 12. he doth not say Death may pass or shall pass but it hath passed over all men for though it hath not ipso facto as yet slain all yet death is as certain as if it were already executed upon all 2. All are sinners even great men as well as Poor and therefore all must die for sin brought death into the world Rom. 5. 12. 6. 22 23. 3. We are all made of fading Materials Great men dwell in hous●s of clay and their foundation is dust as well as others Iob 4. 19. Gen. 3. 19 18. 27. We are Dust Originally and Finally even Kings that are Gods on earth are but Gods of earth or rather clods of earth hence the earth is called His by a special propriety Psal. 146. 4. man i. e. Princely men for of such he there speaks returns unto his dust he doth not say they go to their Cities Castles Kingdoms these are now anothers but he goes to his Tomb to his D●st and Ashes that is the proper possession of Kings 4. They are subject to the like or greater diseases calamities and judgements of poysoning stabbing stifeling surfetting c. then other men 5. As inferiour persons must die and so make way for the arising of others so also must Superiours God hath others to arise and succeed them in their places that his power and glory may be seen in them also Hence Saul dies that David may succeed him Moses dies that Ioshua may appear Daniel dies and then Haggai and Zecheriah arise and when Iohn Baptist died then Christ appeared 6. None of those Prerogatives and Priviledges which great men enjoy can Priviledge them from the Arrest of Death T is not 1. Riches 2. Strength 3. Parts Policy 4. Dignity 5. Friends 6. Piety 1. Their Riches cannot save them from the grave they avail not in the day of wrath Prov. 11. 4. Ez●k 7. 19. Zeph. 1. ult the rich man died as well Lazarus Luke 12. 20. 16 22. those that spend their dayes in wealth yet in a moment go down to the grave Iob. 21. 13. 32. Rich men are apt to sing a Requiem to their souls and dream of living here many years this is called folly Luke 12. 19 20. and is notably confuted Psal. 49. 6. to 20. Princes that had gold and filled their houses with silver yet must to their graves as well as the poor Iob 3. 15. Death will not be bribed we gave a notable instance for this in the King of Tyrus who abounded with all Riches Jewels Merchandise and lived in Eden the garden of God he lived as t were in Paradise insomuch that in his own conceit he was a God for Power Wisdom and Majesty but God made him quickly to know that he was a weak man and therefore he cut him off by a violent death in his own City Ez●k 28. 2. to 14. 2. Not Strength Sampson was strong yet death was too strong for him Alexander and Caesar which conquered Kingdoms yet could not conquer death Nero Caligula Domitian Titus c. the Terrors of their Time yet were all conquered by the King of Terrors Men of power have no power over death Eccles. 8. 8. the Captain the mighty man and the man of War are all in the grave Isa. 3. 2 3. 3. Parts Policy Learning Wisdom cannot preserve any from the grave Solom●n the wisest of men is dead and daily experience shews that wise men die as well as fools Psal 49. 10. Eccles. 2. 16. the Judge the Prudent the Prophet the Consellor and the eloquent Orator are all swept away by death Isa. 3. 2 3. Death is Nomen indeclinabile the greatest Clerks have not been able to decline it 4. No Dignity nor honour can stave off death Herod in the midst of his Pomp was smitten dead and devoured by Vermin Let a man be never so high in honor yet he must die and perish Psal. 49. ult Iob 21. 28. 32. such as are the staff and stay of a State even the Antient and the Honourable yet are taken away by death Isa. 3. 2 3. 5. Friends cannot save or shelter you from this Arrest be they never so great or good in them is no help they cannot help themselves much less others Psal. 146. 3. 6. Not Piety If any thing in the world could save a man from the grave it is this and yet we see Moses a Pious Meek Learned Self-d●nying Servant of God dies Deut. 34. 5. Moses the Servant of the Lord died David a wise man and excellent Musitian a valiant Souldier a man after Gods own heart and one that fulfilled all his will and yet after he had served the will of God in his generation he fell asl●ep Acts 13. 22. 36. the holy Proph●s do not live for ever Zach. 1. 5. but even the Righteous themselves do perish Isa 57. 1. Christ do●h not free his from death but from the 〈◊〉 of de●●h that which is Poenal is taken away he hath made that which in it self is a curse to become a blessing of a Poyson he hath made a Medicine and of a Punishment an advantage So that what Agag spake vauntingly we may speak truly The bitterness of death is p●st Hos. 13. 14. Vse 1. Fear not great men when they are great Oppressors for there is a greater then they who will bring them to judgement how oft doth the Lord blame his people for fearing such as must die and then all their fury ceaseth Isa. 51. 12 13. 2. Trust not in them Though they be never so great yet they must die and then all thy projects perish If a man might trust in any man it is in Princes for they can do more for us then ordinary men and yet we are expresly forbidden trusting in them Psal. 146. 3 4. Trust not in Princes nor in the Son of man in whom there is no help his breath goeth forth he returneth to his earth in that very day his thoughts perish Where you may see

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

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

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