Judges especially must take heed what they do 2. Chr. 19. 6. and therefore t was a great over-sight in Dâ—vid to give away good Miph bosheths land before he had heard him speak for himself 2 Sam. 19. 29. 8. As God judgeth by Law though he be Lord Paramount of all the world and being absolute in himself might make his will his Law and none may say unto him What dost thou yet he judgeth according to the Law of nature 2. By the Moral Law 3. By the Gospel So Rulers must rule by Law and not by Lust. Deut. 17. 11. then their words have power with them Eccles. 8. 4. then they are the higher powers indeed whom none may resist but at his own peril Rom. 13. 2. whereas a Ruler and his will or lust is the Higher Weakness rather then the Higher Power The strength of Princes lyeth in the Law as Sampsons strength lay in his locks and these are the peoples security Laws are the best walls of a City without them even walled Cities want defence they are as Physick to the body both for preventing and removing of diseases yea they are as the soul to the body without them the Common-wealth would neither have beauty nor being Where the Magistrate obeyes the Laws and the people obey the Magistrate there is both beauty strength and safety Such Magistrates as Practice their own Laws may the more boldly punish the Transgressors of them David that went before his people in an holy Example threatens judgement against the workers of iniquity Psal. 101. T was Lycurgus his honour that he never made a â—aw which himself did not practice 9. God doth communicate his Goodness to all he causeth his Sun to shine upon the just and unjust So publick persons should have publick Spirits their gifts and goodness should diffuse themselves for the good of the whole Their great care should be to promote the publich Interest more then their own So did Moses Exâ—d 32. 10 11 32. Nehemiah Chap. 5. 6. to 19. and David Psal. 137. 5 6. Acts 13. 36 who served God and not himself in his generation T was Caesars high Commendation that he never had himself after the world had him for a Governour his mind was so set on the publick that he forgot his own private affairs The Stars have their brightness not for themselves but for the use of others T is for Tyrants to seek themselves it becomes good Governours to seek the good of their people T is therefore made one special Qualification Property of a Magistrate that he be not covetous nor self-seeking Exod. 18. 22. he must not only be an Able Wise Religious Just man but he must be one especially that haâ—es covetousness that bitter Root of Bribery Partiality Symony Perjury Sacriledge and Pusillanimity A Magistrate should be a Magnanimous Valiant man but this sin dispirits a man and makes him cold and cowardly in the cause of God Now all those Governours that are thus Qualified and do resemble God in the Particulars mentioned shall have Gods protection the blessing of their people the comfort of a good conscience when they come to die as Moses Samuel Hezekiah Nehemiah and at the day of Judgement when the wicked shall cry to be hid they shall appear with comfort and confidence before Christs Tribunal See nine Properties of a good Magistrate in Mr. Frosts Ser. folio p. 288 289. Dr. Halls Solomonâ— Politicks Vol. 1. folio p. 209. See eight Qualifications in Mr. Gurnals Ser. on Isa. 3 26. p. 29 c. Mr. Livesy Iehosaphats charge p. 135 c. Mr. Baxters Sheet of Directions to Justices of the Peace Yong Gentlemen that are towards the Law may do well in their minority throughly to peruse Plutarchs lives and specially his Morals Seneca Xenephons Cyropaedia and Mr. Peachams compleat Gentleman they are full of excellent Notions both for Speculation and Practice and are all Translated into English for common use Quest. Will not this discourage inferior people when they hear great ones called Gods and see them exalted when they are made to serve in inferior callings Answ. Not at all for there is much of God may be seen even in their callings The Husbandmans calling is lookt upon as a mean imployment yet the Lord tells us that t is he who teacheth him to Plow Sow and Harrow Isa. 28. 24 25 26. As he teacheth the Warrier to fight Psal. 18. 34. and the Ruler how to sway the Scepter and Bezaliel his curious works Exodus 35. 22. so he giveth Wisdom to the Husbandman how to order his affairs with discretion T is reported of Heracliâ—us that when his Schollars had found him in a Tradesmans shop whither they were ashamed to enter he encouraged them saying Quod neque tali loco dii desunt immortales That the Gods were as well present in such places as in others intimating that a divine power and wisdom might be discerned even in those common Arts which are so much despised Hence Tarentinuâ— perswaded his friends to go with him to a Forge and he would shew them Gods handy work there Introite inquit sunt his etiam Dii so may we say of other Artificers Come in and see Gods handy work here There 's no calling so mean but some foot-steps of a Deity may be seen there and though thou be not the Head thou hast the less to account for yet the hands feet and toes are usefull in their places and if thou walk humbly with thy God in them thou maist come to heaven before Princes who oft-times are Gods in name but Devils indeed T is the glory of a land when Ministers preach Magistrates protect People obey and each in their places help to preserve humane Society Observation 8. God is not only present but President and chief Ruler amongst the Rulers of the world he 's King of Kings and Lord of Lords 1 Tim. 6. 15. Rev. 17. 14. his eye is with them on the throne Iob 36. 7. he sits on the bench amongst them and is in their Assemblies hence their Seat is called The holy place Eccles. 8. 10. God is Lord-chief-Justice on the Bench with them He doth not only look on them but he stands in the midst of them and erects his Throne in their Thrones he eyes their Affections takes notice of their actions attends their charges and passeth a censure upon their censures As he hath a more especial interest in them so he hath a more especial eye upon them Senâ—ca would have men to do all Tanquam spectet Cato but Judges should do all Tanquam spectet Deus remembring Gods Al-seeing eye is still upon them Iehosaphat could not ride Circuit with his Judges but God doth He is with them not only by way of assistance and protection but also by way of Observation he takes notice of every sentence that passeth and will bring it again to
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 Româ— 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 gâ—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 caâ—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.
you are dross or gold look that the rule by which you walk be right even the Word of God for by that you shall be judged for your eternal life or death Iohn 12. 36. Ah how exactly shouldst thou live that must be tryed for thine endless estate by so strict a law How diligently shouldst thou keep thy heart knowing that God will judge the secrets of thy heart Rom. 2. 16. How carefully shouldst thou keep the door of thy lips considering that of every not only swearing or cursing but idle word which thou shalt speak thou shalt give an account at the day of Christ Matth. 12. 35. How wary shouldst thou be in all thy deeds believing that thou shalt appear at the Judgement Seat of Christ to give an account of every thing done in the body of flesh whether it be good or whether it be evil 2 Cor. 5. 10. So thiâ—k so speak so act as one that must be judged for all at the great day of Christ. This may likewise incite you to work as Gods amongst men because at that day Christ will come and his reward will be with him to give to every one according to his works Rev. 22. 12. Your actions now are seed if ye would reap liberally on that great harvest day ye must sow liberally in this see-time Christ will then demand how ye improved the many advantages and opportunities which he put into your hands for the magnifying his Name countenancing his people propagating his Gospel punishing his enemies and discouraging the workers of iniquitie He will ask you why at such a time when you knew his Name was blasphemed his Day was prophaned his Ministers and Ordinances were trampled upon you never stirred or were zealous for their vindication you thought it was good sleeping in a whole skin you were loth to offend your neighbours or you were unwilling to get the ill will of great ones that under pretence of love to all the people of God would have his blasphemous adversaries spared nay encouraged See whether that Jesuitical tenent That Magistrates must only be second-table men that they have nothing do in matters of Religion will hold water at that day O how exceedingly will such be ashamed of it then who now own it in their principles and practices possibly thou art one of that Heathen Gallio's Disciples that would meddle in matters of wrong but â—it still in matters of Religion Acts 18. 14 17. Gallio cared for none of those things I must tell thee thou art like then to find Hell hot for thy being so cold in the cause of the blessed and glorious God O think of that day and let it move thee to a faithful zealous discharge of thy duty Zaleucus Locrensis in his proeme to his laws hath these words Let this be often pressed upon men that there are Gods and that an account must be given to them of mens actions Consider the day of the Lord is coming and who may abide it In a word Hear the conclusion of the whole matter Fear God and keep his commandments for this is the whole duty of man For God shall bring every work into judgement with every secret thing whether it be good or whether it be eâ—il Eccles. 12. 13 14. FINIS A TABLE Of the chiefest things contained in this Treatise of Psal. 82. ANabaptists enimies to Magistrates p. 18 19. 212 Antitrinitarians confuted p. 10 Anarchy dangerous p. 46 Arise God will for his people p. 174 B. Beasts wicked men are such p. 122 Bow to Magistrates p. 41 Bribery base p. 89 118 204 C. Clemency becomes Magistrates p. 73 74 Children of God their priviledges p. 158 Conscience good is a great blessing p. 167 Consideration how necessary p. 135 Consolation for Magistrates p. 33 34 35 Courage requisite in a Magistrate p. 115 D. Darkness how dismal p. 138 Death all liable to it p. 160 162. Great ones must oft think on it p. 165 Devil why called a God p. 9. E. Elohim what it signifies p. 6 7 Enemies to Magistrates punisht by God p. 20 35 209 Erastus condemned p. 71 Examples of great men powerfull p. 97. And Epist Dedicat. Mans Exâ—remity Gods opportunity p. 174. 175 F. Fatherless must be pittied p. 109 110 Fifth-Monarch-men dangerous p. 17 18 Flattererâ—s take heed of them p. 68 70 71 G. God how many ways that Title is used p. 6 7 God is present amongst Rulers p. 87. He 's Almighty p. 10 11. The most High p. 150 151. The Iudge of all p. 286. To be feared p. 156 Godly are not Rebellious p. 43 Good things need pressing on us p. 119 Great men seldom good p. 99 110 H. Heretiâ—ks must be punisht p. 80 I. Independency dangerous in Magistracy p. 11 Ignorance how vile p. 132 Injustice a crying sin p. 100 Inquiry must go before sentence p. 83 84 Iustice how great a blessing p. 111 138. A sevenfold manner of doing it aright p. 112 c. K. Kings must rule by Law 69 84. They must see to Religion 76 77 L. Lament the loss of good men p. 65 Laws how needful p. 84 85 198. How they binde the Conscience p. 41. Going to Law lawful p. 91 92. Liberty abused p. 21 Light pleasant p. 138 M. Magistrates why called Gods p. 7 8 142 192. Cavils against Magistrates answered p. 21 22 c. 214. 'T is a great mercy to have them p. 22 35 36 37 38. 〈◊〉 that in Gospel times p. 27. They must love their people p. 50 51 Magistracy is Gods Ordinance p. 12 13. Seven Reasons tâ— prove it 14 15 32. No man may assume that Office without a call p. 32 33. 'T is an honourable calling p. 49 5â— Proved by one and twenty Titles of honour given to it p. 49 195. They must not dishonour their honourable calling p. 71 72. How they must imitate God in nine particulars p. 73. They have their Commission from God p. 148 149 193 194 205. They are the Sens of God p. 157. They must dye p. 160 Ministers and Magistrates must assist each other p. 55. 82. and in the Epistle Dedicatory Ministers may not be Magistrates p. 56 57 N. The Nations are Gods Inheritance p. 187 Necessity of Magistracy p. 213 O. Old Tâ—stament Gods Word p. 148 P. Papists rob Magistrates of their power p. 16 17. Partiality condâ—mned p 101 114 200 201 Patience required in Magistrates p. 75 Poor must be pitied p. 109 121 Perseverance in wickedness dangerous p. 137 Prâ—y for Magistrates p. 40 Prayer awakens God p. 175. How it must be qualified that it may awaken him p. 176. Three sins to be shunned especially which mar our Prayers p. 177. It must be fervent p. 178. How excellent an Helper p. 182 c. It turns five Kâ—ys p. 184 185. The misery of such as cannot pray 180 Prefaces when they may be used p. 9 Publique spirits become Magistrates p. 85 Pusillanimity condemned p. 116 Q. Quâ—kers their baseness p. 19 20
God hath a Plot above their Plots which they effect when they mind nothing less as we see in Pilate Iudas Satan in putting Christ to death Acts 2. 23. 4. 28. Be patient therefore and silent under the unrighteous censures and judgements of men for God can and will turn them to his peoples good as we see in Iosephs selling and imprisonment in the three young men that were cast into the fiery Furnace and Daniel into the Lyons Dâ—n yet all advanced to honour by their sufferings Observation 10. Going to Law when just occasion requires is lawful To what end hath God ordained Judges Deut. 16. 18. and commanded men to bring their causes and controversies before them Deut. 19. 17. 25. 1. it they might not hear them Would God think we stand in their Assemblies and judge amongst them if such judgements were unlawful or would Christ have approved or not rather reproved men for going before the Magistrate Luke 12. 58. 18. 3. T is true indeed 1. A man should not go to Law for every trifle for every vain hasty word or petty trespass to disquiet a mans self and molest his neighbour argues a turbulent unmortified spirit T is the glory of a man to pass by such petty offences Men should not for a six peny damage spend six pound T is a shame that our Law is not rectified in this particular 2. He must not go to Law in malice or with a revengeful mind to destroy his neighbour but he must do all in a spirit of love and meekness defending himself from wrong by Law and seeking Peace Truth and Righteousness 3. A man must make Law as men do war their last Refuge He must use all wife means to prevent it by offering Peace and Reconciliation referring it and putting it off as long as may be and when nothing will do we may safely fly to the Law The Anabaptists hold it unlawfull what ever the injury or abuse be to go to Law or seek to the Magistrate for aid But their folly will easily appear if we consider 1. That God hath ordained Magistracy for this very end to succour us in our distress 2. We have Examples of those who have pleaded their cause and that before Heathen Judges as Christ before Pilate Iohn 18. 23. and Paul when he was in danger did plead the Law and appeal to Caesar Acts 23. 3. 25. 10 12. Objection Mat. 5. 39. 40. Christ forbids us any resisting of evil c. Answ. Christ speaks there against private and inordinate revenge proceeding from Wrath and Passion and not against lawfull ordinate publick defence before a Magistrate 2. The words are not Positive but comparative q. d. rather then thou shouldst be provokt to reward evil for evil suffer a double injury and if by thy bearing and forbearing Peace may be preserved the Gospel honoured thy profession adorned and thy Brother bettered then thou must suffer two injuries rather then revenge one Objection 2. 1 Corin. 6. 1. to 8. Here say the Anabaptists the Apostle speaks against mens going to Law Answ. There is no such thing in the Text as will easily appear to such as read it at large 1. The Apostle doth not simply condemn mens going to Law but he condemns their bitterness and cruelty in Lawing not bearing one with another but vexing one another for trifles when Christians should be patient ready to forgive injuries according to that of our Saviour Forgive and it shall be forgiven you Luke 6. 37. 2. He blames them for that they being Christians yet went to Law before Heathenish Judges to the reproach of Christianity for they being Christians should have had Christians to have heard and ended their controversies So that he doth not condemn their going to Law but tells them how they should do it See what Anabaptistick Logick here is because Christ forbids Lawing before Heathens therefore we may not go to Law before Christians The Argument is Cogent thus The Apostle condemns Christians for going to Law before Heathen Judges therefore he allows of it before Christian Judges 3. If the Apostle should absolutely condemn all suing to the Magistrate in case of wrong then he should contradict his own Practice for he being in distress did more then once Appeal to Caesar. See this Case fully cleared by Mr. Iohn Downam on the Sacrament chap. 12. Pâ—rkins Cases of Conscience l. 3. c. 3. Q. 1. p. 118. folio and Treatise of Christian equity p. 446 447. Vol. 2. Zepper de Legibus Mosaic l. 5. c. 6. p. 693. VERSE 2. How long will ye judge unjustly and accept the persons â—f the wicked Selah THese words are a Prosopopeâ—cal speech where the Lord is brought in Reasoning Reproving and Expostulating the case with the unrighteous Judges of those times Such is the Pride of great ones that they cannot bear a reproof from men and therefore the Prophet to procure the more Authority to what should be spoken brings in God himself reproving them hence some Interpreters conceive that for explanation sake the word saying may fitly be added to the end of this first Verse God standeth in the Congregation of the mighty he judgeth amongst the Gods Saying How long will ye judge unjustly q. d. Since I am present and President amongst you how long will ye favour the wicked and plead their cause against the innocent In this Verse we have 1. The sin reproved in general and that is Vnjust judgement a sin most proper and peculiar to Judges To be covetous envious passionate and proud is evil but to judge Unjustly to justifie the wicked and condemn the just is not only abominable but an abomination in the Abstract Prov. 17. 15. This is iniquity and perversness with a witness 2. Here is the Duration of their sin implyed in the Word Vsque quo how long it implies that they had for a long time persevered in this Practice and therefore he doth not simply say ye do Unjustly But how long will ye do Unjustly How long will ye favour the wicked in his wickedness and condemn the just The Interrogation is a vehement Negation q. d. ye ought in no wise to continue so long in your injustice as you have done 3. Here is the Generality of the sinners implyed in the word Ye how long wâ—lye i. e. all of ye judge unjustly There might be some few some gleanings as the Prophet speaks Mica 7. 1 2. of just Judges but the generality was very corrupt 4. Here is an Exegesis an Illustration or if you will an Aggravation of what went before Ye judge unjustly what 's that why ye accept the persons of the wicked q. d. ye admire their persons ye favour their faces ye plead their causes but the cause of the Poor and the Righteous man cannot be heard In the Original tis ye accept the face of the wicked Now to accept the face of a
God to Rulers speak this to be their duty God commandeth him to write him a copy of the Law Deut. 17. 18. For what end but that he might keep it himself as he is a man and take care that others should not break it as he is a Magistrate It was an ancient Ceremony in Israel at the Kings Coronation that when the Crown was set on his head the Book of God should be given into his hand 2 Kings 11. 12. to shew that God committed the care of Religion principally to him that by his power and authority it might be established in his Dominions God commandeth Magistrates to be for the good of their subjects Rom. 13. 4. For good that is for thy natural good in preserving thy life in safety for thy civil good in securing thine estate for thy spiritual good in establishing the true worship of God as a keeper of the first Table Nay the way to promote the civil good of a people is by promoting their spiritual good That Common-wealth will certainly stand longest which hath not State-Policy but State-Piety for its foundation How many Nations have confirmed this truth Vbi non est sanctitas pietas fides instabile regnum est A Nation without Religion is like a City without walls naked and open to all enemies like a building without a foundation which will quickly be overthrown Religion to a people is as the Palladium to the Trojans as the Ancile to the Romans which kept them safe The want of this overthrew the great Monarchies of the world What besides this hath turned so Kingdoms into ruined heaps and Cities into solitary Deferts If a fruitful land be turned into barrenness is it not for the iniquity of them that dwell therein Psal. 107. 34. Tully observed that the glory of Greece quickly decay'd when the people were given to evil opinions and evill manners Those Rulers that tolerate heretical persons do but nourish a Snake in their bosoms and cherish a worm that in time will eat out their own bowels Besides God promiseth that Magistrates shall in the days of the Gospel be nursing Fathers nursing Mothers to his Church Isai. 49. 23. which surely was never meant of procuring only their corporal but chiefly of promoting their spiritual good O consider is it not reasonable as well as religious that you who rule by God should rule for God that that power which you have received from him should be improved mostly for him Remember your time is short your opportunities are many your work is great and your account will be heavy therefore work the work of him that sent you into the world It was a saying of Becket sometime Archbishop of Canterbury when he was perswaded to deal moderately with the King Clavum teneo ad somnum me vocas Do I sit at the stern and would you have me sleep Sirs you steer the rudder of the State you â—it at the Helm of the Common-wealth should you be sleepy or â—lothful I beseech you to be doing for the furthering Piety the Lord will be with you Now that Magistrates may be enabled and incited to walk and to work as Gods among men I shall deliver a few directions and two or three motives and then conclude First If you would walk and work as Gods then get divine principles According to your principles such will your practices be water riseth no higher then its Fountain If therefore you would walk as God and work for God you must both walk and work from God If ever the hand of the dial point and go right without the wheels and poises must be right within It is noted of true and sincere Saints that acted for God in the Regal Office That their hearts were perfect with the Lord 1 King 15. 14. Isai. 38. 3. This spiritnal life in their souls made them warm and zealous for their Saviour Caleb that followed the Lord fully had another spirit a different principle from the ten carnal Princes Numb 14. 24. Mens actions will then 〈◊〉 sacred when their affections are sanctified He that followeth God he knoweth not why will forsake God he knoweth not how A Magristrate that is zealous for God only because the times favour such may soon be brought to be as zealous against God He that is not knit to his service with the heart-strings of love spun out of a renewed nature will easily be parted from his service Such slavish spirits will serve God no longer then they can serve themselves of God When Iehu's interest Gods are conjoyned as in rooting out the idolatry of Baal how fiery is Iehu how furiously doth he drive He slayeth all the false Prophets he breaketh down the Images of Baal and the house of Baal and maketh it a draugh-house 2 King 10. 25 27. But when Gods Interest and Iehus are divided as in the Calves at Dan and Bethel there Iehu must be excused he will uphold them as some do by that Monster of Toleration out of State policy expecting that they should uphold him 2 King 10. 27 28. But what was the reason of this Surely the want of this divine principle the fire of Iehu's zeal was not lighted at the Altar for then it would have continued burning but kitchen fire kindled at a common hearth and therefore would burn no longer then it had such grols matter as his own credit or profit to feed it when this suel was taken away his fire went out look in vers 31. Iehu walked not in the law of the Lord with all his heart his heart was not perfect it was not cast into the fire of the Word and new-moulded by the Spirit of God The want of this foundation over-turned all that beautiful building which Iehu had set up It is a question in Politicks Whether a wicked man may be a good Magistrate It is I suppose possible for a wicked man when he is in authority to do some good but I conceive he will hardly do the good he ought or like Câ—leb stand for God when the times are against God when the people talked of stoning him but like the King of Navarre he will launch no further into the Ocean then he can be sure to get back safe Such a man is like an Horse with a thorn in his foot which may go fairly on in good wayes but if he come to hard wayes he will halt and discover himself He that hath not gone through the pangs of the new birth and heartily taken God in Christ for his All and thereby secured his eternal estate will scarce hazard his name or estate much less his limbs or life for God as he must do that will be faithful unto the death For with what heart can he look that danger in the face which for ought he knoweth may kill both body and soul Or if he be very bold and venturous for God yet being an evil man he can never do good by all his
activeness as a Ruler to his own soul. God may give him parts and gifts and courage as a Noble man giveth dainty fare to his Nurse not out of love to him but for his childrens sake He may like a ship be instrumental to land others at some happy Port whereon it never entereth it self He may be very helpful to others temporal nay and eternal salvation and yet miss himself Iehu by acting for God got a lease of an earthly Kingdom for three or four lives but he lost the heavenly one for ever The most that I know that a civil yet unsanctified Magistrate gets by his forwardness and heat for God is only a cooler hell though your names are divine yet if ye be not partakers of the divine nature ye are lost for ever Now what advantage will it be to you like Noahs Carpenters to build an Ark for the saving of others and to perish your selves Believe it Sirs If ye would have good fruits in your lives there must be this root of holiness in your hearts A good man out of the good treasure of his heart bringeth forth good things What water is in the Well such will be in the bucket and what ware is in the shop such will be on the stall therefore when God promiseth that men shall walk in his wayes and keep his judgements and do them he promiseth also to put his Spirit or a new spirit into them which should enable them thereunto Ezek. 11. 19. Ezek 36. 26 27. The flesh will serve to enable a man to walk after the flesh but the Spirit of God alone can enable man to walk after the spirit Natural light is not sufficient to mortifie natural lusts It may cover for some time but can never kill sin Some men may be like the Lyons in Daniels den chained up or restrained and yet have their ravenous dispositions their old carnal hearts still Civility though commendable yet without inward sanctity is not sufficient to prove one interested in a Saviour or in a state of salvation There is as much difference between a Moral man and a real Christian as between a liveless picture and a living person A Lion and a Lamb a Raven and a Dove darkness and light death and life do not differ more then a sinner and a Saint then a man only civilized and a sanctified Christian. O Sirs think of it seriously the terms upon which salvation may be had are the same to you and the meanest beggar Iâ—hn 3. 3. If heaven be not in you by the indwelling of Gods Spirit renewing you in the Spirit of your mind it is impossible that ever you should be in heaven The tide of your natures and the wind of your affections must be turned the clean contrary way to what they are by your birth if ever you â—ail to the Haven of Heaven Labour therefore as for life for this principle of spiritual life without which you cannot escape the second death Secondly If ye would walk and work as Gods among men then your rule must be divine as well as your principle Every calling hath some rule to go by in conformity to which their excellency consisteth The Lawyer hath his Littleton and Coke the Physitian hath his Galen and Hippocrates the Philosopher hath his Aristotle the Christian hath the Word of God a sure and a perfect rule to walk by Gal. 6. 16. And this Word of God is in a special manner commanded and committed to the Magistrate as his Directory Iosh. 1. 8. This Boâ—k of the Law shall not depart out of thy mouth saith God to the chief Governour of Israel but thou shalt meditate therein day and night that thou maist observe to do according to all that is written therein for then thou shalt make thy way prosperous and then thou shalt have good success And Deut. 17. 18 19. The King that sitteth upon the Throne shall write him a copy of the Law And it shall be with him and he shall read therein all the dayes of his life that he may learn to fear the Lord and to keep all the words of this Law It is a Maxim of the Law of England that the Law it self ought to be the rule by which all Judges must be regulated all controversies tryed and all cases decided It is good to keep close to the laws of men that are warrantable by Scriture but it is best to keep close to the Word of God There are the best precepts for justice the best patterns of just men nay and of the Infinitely righteous God You have the example of God himself how just how holy he is in all his doings how he walketh how he worketh Caesars ambition was to imitate Alexander Themistocles endeavoured to resemble Miltiades Do you labour to be like God to hate sin to love holiness to discourage the prophane to countenance the pious to be active and zealous both by your patterns and precepts for the glory of God In all your difficulties make the Word of God your Counsellor in all your doubts let Scripture resolve you You may look too much to the light within you which is imperfect and 1 Tit. defiled as Qâ—akers make a Christ of it but you can never look too much to this light without you which is perfect and pure without the least blemish or defect The Iews say that if Printing had been fonnd out in the time of Moses yet was the King bound to write out two copies of the Law with his own hand one to keep in the Treasury and the other to carry about with him as his Vade Mecum Alphonsus King of Arragon as some say read over the Bible fourteen times with Lyra's Notes upon it And that renowned Maiden Queen Elizabeth when she passed in triumphal state through the City of London after her Coronation when the Bible was presented to her at the little Conduit in Cheapside she received it with both her hands and kissing it laid it to her breasts saying that it had ever been her cheifest delight and should be the rule whereby she would frame her Government This was the delight the joy the counsellor of that Magistrate that was after Gods own heart Psal. 119. 70. 111 24. And this made him wiser then his Teachers then his Elders Psal. 119. 97. to 100. And indeed this Book of Books only can make a wise and good Christian Captain Counsellor and Ruler Let therefore the ballance of the Sanctuary weigh all the Oracles of God decide all the rule of the Word square all and then nothing will be amiss Let the Bible be to you as the pillar of fire by night and the cloud by day to the Israelites directing you through the Wilderness of this world till ye come to the true Canaan It was a memorable saying of King Edward the fixth when he was crowned and had three Swords put into his hands signifying his power over three Nations England France and
where there is no Law no Rule no Order but he being the God of Order delights to dwell amongst his people who delight in Order and especially amongst the Rulers of his people who are deputed by him to Rule in Righteousness He judgeth as he will judge amongst the Gods These words are Exegetical and help to illustrate what he had said before God standeth in the Congregation of God What 's that Why he judgeth as Supream amongst the Judges of the world he stands not as a Cypher or a bare Spectator but he himself makes one amongst them 1. He judgeth Actively amongst them we look upon men and think the judgement is theirs but t is God that exerciseth judgement amongst them he knows the Causes directs the Judges and executes the Sentence Judges are but Deputies under God the work of judging properly and principally belongs unto him and therefore he is said not only to be amongst them but in the very midst of them to let them know that none of their consultations or actings are hid from him 2. Passively he is so in the midst of these earthly Gods that if they do unjustly he 'l execute Justice on them and judge the Judges of the world for though they be great yet there is a greater then they to whom they must shortly give an account Quest. Some may demand Who are meant by Gods here Answ. By Gods here is meant Judges and Magistrates as our Saviour interprets it Iohn 10. 34. who are Gods Lieutenants and Vice-gerents appointed in his stead to administer Justice to his people This Title in Scripture is taken 3. wayes 1. Primarily and Properly 2. Secundarily and Metaphorically 3. Catachrestically and Abusively 1. This Title of God Elohim is given Primarily Properly and most Truly to God who is the Creator and Governour of the world and in this sence there is but one God 1 Cor. 8. 6. and besides him there is no Lord Isa. 44. 6. 45 22. 2. Metaphorically and Allâ—sively and so there are Gods many 1 Cor. 8. 5. Thus the holy Angels are called Elohim Gods 2 Sam. 28. 13. Zach. 1 2. 8. Psal. 8. 5. thou hast made him little lower then Elohim which the Apostle calls Angels Heb. 2. 6. 27. So Psal. 97. 7. Worship him all ye Gods i. e. all ye Angels of God Now they are called Gods because of all creatures they are the most excellent and the fairest representations of his Majesty Wisdom and Power being alwayes ready to do his will in defending the Godly and Punishing the Ungodly Some read the Text thus God standeth in the Congregation of Angels this is a truth but not from this Text for the Context clearly confutes it ver 2. How long will ye judge Vnjustly So that t is plain he speaks not of Angels who are perfect but of men who may and do err and act unjustly 2. The Title is applied to Magistrates and Iudges Exod. 21. 6. 22. 28. Deut. 19. 7. Psal. 82. 6. 138. 1. And least any should think that this is an Old Testament Title only we find Christ himself making mention of it in the new Iohn 10 34 35. Neither is the Title given only to one or two but it is given generally to all Magistrates be they good or bad Ver. 6. I have said ye are Gods i. e. ye are all Gods and Sons of the most High not by Regeneration and Adoption but in respect of your Profession and the Office which you bear Now they are called Gods 1. Not Essentially or by Nature for we see they die as other men but by Participation Representation and Office because they do in a sort participate of Gods Dignity Authority and Power as Stars borrow their light from the Sun so do Rulers their power from God He hath set them in his place and therefore he gives them his Title because they are Deputies under him to execute justice in the world There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sparkle of divine Majesty appearing in Magistracy yea God hath engraven a special note of his own glory and Image on them So that by Analogy they may well be called Gods as resembling God in having the Power of life and death in their hand hence the Apostle puts an Emphasis on this That they are the Ministers of God and rule for him Rom. 13. 4. 2. This Title is given them because God is pleased to bestow many excellent and Divine-Gifts of the spirit on them hence t is that Moses is called Pharaohs God Exod. 7. 1. because God had given him power to speak unto Pharaoh in his name and to execute Vengeance on him Though all Magistrates are not Regenerate yet they may have many excellent Heroick Moral Virtues and common gifts of the Spirit as Justice Prudence Patience Temperance Fortitude Liberality to fit them for Government Numb 6. 11. 17. 1 Sam. 10. 6 9 10. 16. 13 14. Acts 14. 11. 3. By Deputation from God whose Lieutenants they are and to whom they must give an account for the male administration of their office They derive their power from him as his Delegates by Commission and so bear his Title 3. The Title is used Catechrestically and Abusively and so is attributed 1. To Idols Gen. 31. 32. 35. 2 Exod 12. 12. Iudg. 17. 5. 1 Cor. 8. 5. because Idolaters give divine worship to them though by nature they are no Gods Gal. 4. 8. and therefore the Apostle calls them Nothing 1 Cor. 8. 4. an Idol is nothing though Materially 't is Wood and Stone yet formally 't is nothing i. e. t is not that which the Idolater conceives it is 't is not God and there is no holiness in it though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the conceit and corrupt imagination of the Idolater 't is a God yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in truth t is nothing 2. To the Devil he is called the God of this world 2 Cor. 4. 4. because the wicked of the world obey the Devils will before Gods will and delight to do his works Iohn 8 44. and so make him their God he Rules in them and they readily obey him as their God 3. Any thing that a man adores or esteems more then God that is his God Thus some men make Mammon and Riches their God Iob 32. 24. others make their Belly their God Pâ—il 3. 19. Rom. 16. 18. they are slaves to their Epicurean pleasures and lusts serving them in stead of God Observations 1. T is requisite sometimes to Preface before we speak especially when the matter is weighty 't is good to quicken attention by some serious grave Agumentative and nervous Preface The Psalmist doth so here ver 1. there are almost as many Arguments as there are words in the verse proclaiming the Majesty Omniscience and all seeing eye of God the better to prepare us for that which followeth in the
Apostle is for two admonitions before Church censure Titus 3. 10. and the censure of the Magistrate should not precede that of the Church And if they be Heathens 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 â—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 Tableâ— and therefore is to maintain Religion with the swâ—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 Minâ—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 Iâ—â—osaphâ—t calls the Levites his Sons 2 Chron. 29. 11. and Hezâ—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 Sâ—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 Iosâ—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 inâ—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 Iâ—zâ—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 7â— 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. diâ—â—gently 4. they must see that it be true and certain that such an abomination is wrought 5. â—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 1â— Kingâ— 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 casâ—s Prov. 18. 13.
Tabernacles Job 15. 34. 5. Righteously and exactly A Magistrate must not only be Iustus but he must do Iusta yea and he must do them Iustè He must hear both parties speak and then judge righteously between them They must not wrest nor wrack the Law to make it speak what it never meant but with just judgement must they judge the people Lâ—v. 19. 15. Zâ—ch 8. 16. He must dispense justice carefully constantly and conscientiously Justice Justice he must do i. e. pure justice Deut. 16. 20. not seeming but real justice not Justice in part but entire Justice in measure and degree without passion corruption or delay He must not do an act or two of justice but it must be his constant work t is his cloathing which he must put on every day His head and heart and hands must be covered with it Iob 28. 14. Rulers must not free Ravens and censure Doves nor loose Barrabas and bind Christ. This is not execution of justice but persecuting of the just They must proportion the punishment according to the offence and not barely shave the Head which for its enormities ought be 〈◊〉 off There must be an Accurate Arithmetical and Geometrical proportion observed i. e. the fact with all its circumstances must be considered and there must be a Retaliation rendred accordingly Great sins must have great punishment and lesser sins lesser punishment Life must for Life and Eye for Eye Gen. 9. 6. Exod. 21. 24. 6. Soberly He must be a Temperate man else how will he govern others that cannot govern himself or reform others who is unreformed himself What the Apostle saith of Ministers is true of Magistrates if a man cannot rule himself and his own house how shall he govern the house of God 1 Tim. 3. 5. He is not like to help another who hath lost himself Wine and Strong drink make men forget the Law and pervert judgement T is not for Princes to be eating in the morning when they should be judging the people Eccles. 10. 16 17. Ier. 21. 12. Judges must be wise and prudent but when Temperance is gone where is the Prudence He that is luxurious and riotous is not wise saith the wisest of men Prov. 20. 1. and therefore Sclâ—n made a Law that whatever Ruler was found drunk should be put to death 7. Diligently T is Gods work and he is cursed that doth it negligently Justice must diffuse it self it must run down as a mighty stream fully freely commonly and universally Aâ—os 5. 24. Rivers run by the Poor mans door as well as the rich It must be their delight to do judgement Prov. 21. 15. Rulers were not made for pleasure but for labour They were not born for themselves but for the peoples good hence those Titles of Nursing Fathers Shepherds Stewards c. all which imply a great deal of care and pains Observation 3. Good duties need much pressing Such is the dulness and indisposition of our natures to the best things that without much pressing they take little or no Impression upon us hence t is that the Lord here calls on Judges again and again to defend the poor and fatherless and to deliver the needy out of trouble So Rev. 2. 3. Christ calls again and again to hose that have ears to hear what the Spirit saith to the Churches We â—ust have line upon line and precepâ— upon precept and all little enough to make the word effectuall â—is not sufficient to say I know this and that but you must love to hear it prest upon you again and again for your more spâ—ritual improvement of it He that loves the truth in truth the more he hears it the more he loves it still T is but an Adulterous love to Virgin truth to be weary of her when you are best acquainted with her and to cast her off with contempt as Amnon did Tamar when you have had your fill of her Observation 4. Magistrates must administer justice orderly They must not go preposterously to work and condemn a man before he is heard But 1. They must fully freely patiently with a sedate quiet composed spirit free from Passion prejudice and precipitancy hear both parties speak for themselves for the Law doth not use to condemn men till their cause be heard Iohn 7. 51. Acts 25. 15 16. 2. When upon hearing he hath found out the depth and truth of the cause then he must justisie and absolve the innocent and rescue him out of the jaws of the wicked by executing Justice on him according to his demerits Observation 5. God is very tender over his poor afflicted people This makes him here once and again to charge his Vicegerents to have a special care over them None must touch them to hurt them or if they do the Magistrate must rescue them and if they will not yet God himself will Psal. 12. 5. he takes the wrongs that are done to them as done to himself Prov. 14. 31. 17. 5. he that oppresseth the poor reproacheth his maker and contemns the wise dispensation of God who will have poor intermingled with the rich as the Vallyes are amongst the Hills for his own praise God would have no man opprest be he never so rich but specially he hates the oppresâ—ing of the poor because low and weak and cannot help themselves as rich men can The more unable they are to help themselves the sooner will God arise to help them though they be weak yet their Redâ—emer is strong Prov. 23. 10 11. Though they be little yet their Protector is mighty you may be able to contend with the Poor but can you contend with the Allmighty who is their Guardian No wise man will contend with a mightier then himself nor oppress the Servants and Sons of a Prince that can easily suppress and crush him The poor and fatherless when believers are the Sons and Servants of God and they cannot escape that wrong them he hath more then once proclaimed himself their Patron and Protector Psal. 10. 14. 68. 5. Hosea 14. 3. Deut. 10. 17 18. and hath denounced woes against those that hurt them Isa. 10. 1 2 3. Mal. 3. 5. and punisht Ierusalem amongst other sins for this Ezâ—k 22. 7. Many think they may abuse the poor because they are impotent and cannot help themselves but see how Solomon counsels these men most excellently Prov. 22. 22 23. Rob not the poor because he is poor neither oppress the afflicted in the gate for the Lord will plead their cause and spoil the soul of those that spoiled them q. d. let not his poverty and inability to with-stand thee encourage thee to abuse him yea though thou be one of the Magistraâ—es a man of power that sittest in the gate yet know that there is a greater then thou who will help the helpless will plead their cause and spoil the soul of those that spoiled them i. e. he will take
away the life 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. Wâ—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 â—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
consideration of their dying and fading condition 1. They must die like other ordinary men 2. They must fall from their dignity to the dust as other great ones had done before them So that in the words we have the Excellency of Magistracy set forth by two Titles 1. They are Gods 2. Sons of the Most High 1. They are Gods not by Nature for we see they Die but by similitude and in respect of their Office because they represent Gods Majesty in Governing of men and have a special character of his glory stampt upon them But of this see more at large on Verse 1. 2. Children of the Most High or Sons of the most high God This Title is homonymous and hath many significations in Scripture 1. It is sometimes taken for the Natural Son of God and in this sense Christ is the only natural and proper Son of God Iohn 1. 14. 5. 18. Mat. 3. 17. Rom. 8. 32. 2. For the Sons of God by Creation So God is called the Father of Angels Job 1. 6. 38. 7. Cant. 2. 3. and of wicked men Mal. 2. 10. 3. Others are called his Sons by Adoption thus all true believers are the Sons of God Iohn 1. 12. Rom. 8. 14. 16. Gal. 4. 5. 1. Iohn 3. 2. 4. Others are called the Sons of God in respect of that Power Majesty Authority and Eminency which God hath conferred upon them above the ordinary sort of men and in this respect it is that Magistrates are called the Sons of God for as Parents give some part of their Inheritance to their children so the Almighty hath invested Magistrates with part of his power and Soveraignty and intrusted them with the administration of his Earthly Kingdoms by the exercise of Vindictive and Remunerative Justice Now some conceive that Magistrates are called the Sons of God because they are more dear to God and more acceptable to him then other men but that will not hold for in this very Psalm where he calls them Gods yet he sharply reproves them for their unrighteous practices and if Rulers be wicked they bring more dishonour to God and do more mischief then inferiour persons can do and so their persons are more displeasing to God then inferiour persons are and God looks upon them as Beasts rather then men Prov. 28. 15. But if Magistrates be truly Godly then they are the Sons of God in a double sense 1. As Believers 2. As Magistrates and so they are nearer and dearer to God then ordinary men they are as the Signet on his right hand ever in his eye he looks upon them as his ornaments as the Devil useth all means to get men of Power and Parts on his side that he may the better advance his Kingdom so God delights in gracious Magistrates as the Pillars and Upholders of his Kingdom in the world The more of God dwells in any the more he loves them If Magistrates who are Gods in name do resemble God indeed in Wisdom Justice Purity Clemency c. then are they the children of the most High in a Spiritual sense and God hath a Paternal care over such even as Parents have over their obedient children 2. This implies Participation and tells us that Magistrates derive all their power from God as a son hath his â—rom his father and therefore it is but Equity that they should imploy that power which they have received from His goodness to the praise of him that gave it 3. Here is the Extent of this Dignity it is not given only to Superiour Magistrates but to Inferiour ones also Ye are All the children of the most High yea wicked ones when placed in authority are called Gods and Sons of the most High Those in the Psalm were none of the best yea they were almost as bad as bad could be Verse 2. 5. And yet it is said here I have said ye in respect of your office are Gods and children of God 4. Here is their Commission I have said It is not your that can make your selves Magistrates but it is I that say ye are Gods all the power that ye have it is from me and therefore our Saviour expounding this of the Psalmist Iohn 10. 34 35 36. tells us that to Magistrates the Word of the Lord came or was made q. d. they have their Command Commission and Power from God to discharge the duties of their places When the Prophets were sent to preach The Word of the Lord was said to come to them Luke 3. 2. The Word of God came to Iohn and then Verse 3. he preacheth and puts his Commission in execution So when God hath given Magistrates a word of command then and not till then they may act with comfort and with confidence Our Saviour in Iohn 10. 34. refers us hither when the Pharisees reproacht him for blasphemy because he made himself equall to God by saying My Father and I are one he clears himself from that aspersion by an Argument from the less to the greater Thus If the Title of God may be given to Princes who are but men and many times the worst of men then much more may that Title be given to me in whom the Majesty of God doth more especially appear and the fulness of his God-head dwell The Antecedent I have proved to you saith Christ out of your Law which you cannot deny and therefore you must grant the consequent Verse 7. In this verse we have the Mortality of Magistrates asserted In two words 1. Ye shall die 2. Ye shall fall 2. The Manner How as other ordinary men and as all other Princes have done before you 3. The certainty of this is confirmed by an Asseverative Particle Verily or certainly as ye live like Gods so certainly ye shall die like men The words have some difficulty and Various Readings I shall briefly explain them and then proceed to the Observations But ye shall die like men Some read Surely or truly ye shall die and this comes neerest the Original for so the word achen is used in Scripture as Gen. 28. 16. Surely achen the Lord is in the place so Isai. 40. 7. Surely the people is grass And Isai. 53. 4. Surely he hath born our griefs It is true the Vulgar Latin that so oft leaves the Fountain to follow the Septuagint do with them render it But. But the most genuine signification of the word is Surely The sense is good either way But i. e. for all your pomp and power you must at last lie in the dust and say to corruption Thou art my father and to the worm Thou art my Brother and Sister Iob 17. 14. or Surely i. e. though you regard it not nor make any provision for it but flatter your selves because you are Gods and so dream that ye shall live on earth for ever yet know assuredly that ye are but men and must die as well as others All Gods words are true and sure
Allegation for their illegal proceedings They argued that because they were Gods they might tyrannize over men That the stamp of a Deity on them would make them currant com though they were never so light The Holy Ghost granteth them to be Gods but denyeth the consequence that therefore they may live as they list and rule according to their lusts or do the work of the Divel For though they are Gods in respect of their Places and Power yet they are Men in respect of their frailty and nature They must die like men and fall like one of the Princes The 6. verse cloatheth men with Maiesty I have said ye are Gods c. The 7. verse cloatheth Gods with Mortality But ye shall die like men They are Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in their Politick capacity in regard of their power and rule but they are not so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Physical capacity and in regard of their nature and essence Though ye are now above others yet shortly ye shall be laid as low as others and then ye shall both answer and suffer for wronging of others The height of your places will not excuse the wickedness of your practices for though ye are high yet there is one higher then the highest of you to whom you must give an account of all your injustice and oppression We see then that the sixth verse containeth a Concession of the Magistrates power how it is by divine appointment and institution In it we may take notice First of the Magistrates Honour Ye are Gods and children of the most High Secondly The Author of it I have said it Or the Text presenteth us â— With the Magistrates Commission Ye are Gods and children of the most High 2. It s Seal or Confirmation I have said The Commission for Magistracy is here confirmed under the broad Seal of Heaven I i. e. I that am the Lord of Lords and King of Kings the mighty possessor of Heaven and Earth I that am Commander in Cheif of the whole world and have power to appoint whom I please to be my Vicegerents do call and constitute you to be my Deputy-Lieutenants on earth I whose word is sufficient warrant for any Office or Ordinance I have said ye are Gods Have said How God speaketh is a point almost unspeakable God speaketh or â—aith as well as man but not after the same manner he doth not form a voyce by such organs or instruments of speech But when God speaketh He doth either create a voyce in the air as Matth. 3. 17. or declare and make known his mind sometimes secretly and immediately to the spirits of the Prophets so that phrase The word of the Lord came unto me so frequently used in Scripture is to be understood sometimes publickly and mediately by the Prophets to the people So then I have said that is I have in my Word manifested this to be my will That ye shoâ—◠〈◊〉 Gods amongst men Exod. 21. 28. I that speak 〈◊〉 none may or who dareth disannul it I who said 〈◊〉 there be light and there was light I who appoinâ—◠〈◊〉 the Sun to rule the day the Moon and the Stars 〈◊〉 rule the night I have said Be ye Gods and 〈◊〉 shall be Gods I have appointed you in power anâ— dignity to excel others and to rule over them on earth as the greater Luminaries do the lesser in the Heavens Ye are Gods That is in my place and stead amongst men To receive honour from them both of reverence and obedience To distribute justice amongst them both zealously and impartially To be terrours to evil doers and encouragements to them that do well To govern from love to my Name according to the rule of my Law for my honour and praise as likewise the good and profit of the people The word God is taken diversly in Scripture 1. Properly and so it is given only to him who is Essentially and by Nature God Who is an Infinite being of himself and from whom all others have their being And in this sense it is mentioned sometimes Generally without any Limitation to a certain person as Heb. 12. ult Iohn 4. 24. sometimes Singularly with a Determination to one person as to the Father Iohn 3. 16. to the Son Rom. 9. 5. 1 Tim. 3. 16. to the Holy Ghost 1 Cor. 3. 16 17. 2. Improperly and so it is given to them who by nature are not Gods As 1. To the Devil in regard of his unjust usurpation and wicked mens corruption 2 Cor. 4. 4. He is called The God of this world He usurpeth the honour and Soveraignty of God Matth. 4. 9. and the wicked world obeyeth him as if he were a God Iohn 8. 44. The God he is not of the world simply but of this world of this sinful world that lyeth in wickedness 1 Iohn 5. 19. 2. To Idols in regard of the false perswasion of degenerate man 1 Cor. 8. 4 5. There are Gods many and Lords many that is in their concelts who were Heathen They worshipped stocks and stones any thing yea almost all things though an Idol be nothing in the judgement of a Christian It is nothing saith the Apostle i. e. formally the thing signified is nothing yet materially it is something as made of wood or brass or the like 3. To Magistrates Exod. 4. 16. who have their Commission from God Rom. 13. who do the work of God 2 Cor. 13. Rom. 3. 4. who ought to do all for God 2 Chron. 19. 6. And all of you are children of the most High It was no wonder that they were called Gods for here they are the children of the most High Now children are called after their Fathers Name This term Son of God or child of the most High is attributed 1. To Christ because of his Eternal Generation Psal. 2. 7. He is the only begotten of the Father Iohn 3. 16. 2. To Angels both Because of their practice they serve God not as slaves a Master but as children a Father chearfully heartily with fisial alacrity and delight And because of their priviledge God useth them not as slaves but sons They are near him alwayes beholding the face of their Father Matth. 18. 10. 3. To men and that in regard of the purity and holiness in them they resemble God as a child his Father or in regard of the grace and favour God bestoweth on them in these respects all believers are the children of God Or in regard of their power and greatness they are priviledged to be higher then others in place as sons are before and above servants And they are like him in their Dignity and Authority so Magistrates The Chaldee paraphraseth As the Angels of the high God because Magistrates should be like Angels for wisdom 2 Sam. 14. 24. The words being thus opened will yeeld us this Doctrine Doctrine That the God of Heaven hath appointed Magistrates to be Gods on earth He is
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. Tiâ—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 â—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 neâ—â—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
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 sâ—aâ—ding Militia which protecteth the lives of the people The hedâ—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 Sâ—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 makeâ—â—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 dâ—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 standeâ—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
being licentious they were impatient of restraint First Order is needful to them that are in a state of innocency Angels who continue in their estate of integrity differ in point of Superiority Michael the Archangel Iude v. 4. Michael speaketh the name of his person and Archangel the nature of his office There are Thrones Dominions Principalities Powers different degrees among those Angelical spirits Surely if such order be conducible to the happiness of perfect Angels it is the more desirable for the happiness of imperfect man And if there be such order in heaven it is no part of our bondage to have some order on earth and therefore the Grecians do upon good ground use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie Superiority or Government which in its proper and native acception signifieth principium to set forth the antiquity of government which had a being assoon as the world had a beginning 2. Order and Superiority are needful to them that are in a state of Apostacy the more wild man is the more need he hath of a yoak the more heady our Horses are the more we curb them Unruly persons for their own good as well as for others require restraint The hearts of wicked men are like the Sea which cannot rest but is ever casting up mire and dirt Now what a deluge would the boisterous waves of their unsanctified wills and affections cause if there were no banks of Magistracy to bound them and keep them in If some men were not Gods to others most men would be Devils to others Sin must be discouraged evil doers must be punished humane Society must be preserved the good must be protected our liberties and properties must be defended justice must be executed the poor must be relieved wholesome laws must be maintained and how can either of these be done without Magistrates Many fear not sin nor the God of Heaven and if it were not for suffering from the Gods on earth their lusts should be their law and they would deprive the innocent of their liberties estates and lives and turn the places where they live into Acheldema's fields of blood nay make the earth worse in some respects then hell for in hell there is no â—ppression as no injustice no guilty person freed and no guiltless person punished but had these men their wills it should be so upon earth 3. Again Order or Magistracy is not only necessary to those that are in a state of nature but to those also that are in a state of grace Titus 3. 1 2. Rom. 13. 1 2. When they begin to be servants to God they do not cease to be subjects to the Gods Christianity doth not consume but confirm Magistracy As a man I obey and honour the Magistrate for fear as a Christian for conscience sake so that Religion addeth a stronger tie and obligation The Scepter in Christs hand doth not strike the Crown of the Mastrates head No it maketh it sit the faster especially where their person is crowned with grace and the power improved for the glory of Christ. One Ordinance of God doth not weaken but strengthen another I shall inquire a little and very briefly into the reasons which some urge against Magistracy and Order 1. Say some We are the Lords Freemen and and therefore should not be servants of men 1 Cor. 7. 23. Ye are bought with a price be not the servants of men Answer That place indeed forbiddeth sinful subjection to men but not civil subjection to men I may serve a Prince but I may not sin at his precept and command If men command what God forbiddeth I must disobey men to obey God Or that Text may import that I must give no man liberty to give my conscience laws No my absolute dependance for soul-direction must be only on Christ and his Word Those whom Christ makes free are free indeed but it is from bondage to their own and others lusts not from obedience to others righteous laws Objection 2. Some tell us They are just and need no law for they are a law to themselves Now laws say they are for them that are wicked 1 Tim. 1. 9. The law is not made for the righteous but for the wicked Answer They that are so good that they need no laws for their correction live among the wicked and therefore need laws for their protection That forecited place in Timothy is meant of the Moral Law of which the Apostle testifieth that believers are free from its curse or malediction but surely not from it as a rule for their conversations The hearts of the best are bad enough and apt to wander therefore they need all means the hedge of mans laws as well as of Gods laws to keep them in Laws are hedges both to fence them in from others violence and to prevent their their wandering out Objection 3. Paul forbiddeth going to law 1 Cor. 6. 1 2. therefore no use of a Magistrate Answer The Apostle doth not absolutely forbid going to law But 1. before Heathen Judges when godly Christians might have decided their differences and ended their controversies They that deny to refer their lighter causes to honest understanding persons give occasion to others to suspect both their causes and Christianity v. 1 3 4 5. 2. Among brethren the very name of brethren should allay heats and charm discords v. 8. The nearer their relation though spiritual was the dearer their affection should have been and therefore the sinfuller their division 3. About trivial and small matters If Mahometans go to law for mean toys they are punished 4. With vindictive spirits whereas a Christian should go to law with a meek mild Gospel spirit without either hate or heat as Tilters break their spears on each others brest yet without wrath or intention of hurt So then it is not simply unlawfull to go to law before Heathen if right cannot be had elsewhere and the matter be weighty and we do it not out of spleen or malice but with meekness and quietness of spirit Objection 4. They tell us God is their Keeper therefore they need neither Law nor Magistrate for their defence Answer God is the good mans Keeper but how not immediately in an ordinary way but mediately As trust in God doth not consist with trust in meaâ—s neither without use of means where God doth afford them for then Christ might have taken the Devils Counsel and have thrown himself down from the Pinacle of the Temple when God had afforded him stairs for his safe going down Saints are under the shadow of Gods wings principally He is their chief Sun and Shield Gen. 17. 1. but they are under the shadow of the Gods wings subordinately they are the instrumentall shields of the earth Psal. 47. 9. God can in regard of his absolute power protect his people without the shields of the earth against all the opposition from men as he can defend immediately from all the fiery darts of
the Devil without the shield of faith or the sword of the spirit He needeth not the agency either of Magistrates in civil things nor Ministers in spiritual things but he hath ordained both It is his pleasure that both should in subordination to him be used and therefore neither can without sinning against him be neglected Objection 5. Say they we may not avenge our selves we must not render evil for evil but overcome evil with good Rom. 13. Answer Though a Christian must rather suffer then offer injuries yet he may nay must mind his own safety He may not unjustly offend his Brother but he may justly defend himself All private revenge is forbidden but the Magistrate is Gods Minister therefore as vengeâ—nâ—e belongeth unto God so the Magistrate may in Gods place take revenge and one may implore his help as he may commit his cause to God so it be not done with a revengefull mind The meaning of the holy Scriptures is far different from the sense which the Apostate Iulian put on them When he had taken away their estates he put them off with a mock Your Master said Blessed are the poor and when he had sorely beaten them with his hands he would wound them with his tongue saying Your Master said If one beat you on one cheek turn to him the other The Gospel certainly was never intended for a cross but a comfort to a Christian and though its principal aim be to further him spiritually yet it never designed to hinder him corporally by any of those commands Christ is more tender of his people then to thrust them into the world like sheep among ravenous Wolves and to deny them leave of calling to those civil shepherds to take care of them God hath for that end appointed Magistrates to be nursing-Fathers and nursing-Mothers to the children of God to be as tender of them as provident for them as helpfull to them as Parents to their children as Nurses to their Babes They are set up by God himself to be a wall upon which the weak Ivie of the Church may lean and by which it may be supported Thus we see that piety is not opposite to authority though that faIse surmise that Christians were enemies to the policy and government of Kingdoms was the cause of several of the Persecutions in the Primitive times And indeed the Devil and his agents suggest to Princes to much to alienate their affections from religious persons But though some monstrous bodies have brought forth such an hideous birth That Religion denyeth all Rule yet you see how far the Gospel is from being the Father of such a Child when it commandeth lawful obedience to Infidel Magistrates It establisheth the first Table and surely doâ—h not abolâ—sh the second And Calvin thinks that least believers should think themselves free from that yoak Paul wrote the Epistle to the Romans to inform them of the contrary For it is very strange to corjecture that that God which is the God of order in the Churches should be a God of confusion in the Common-wealth No but the Original of this error is mans corrupt nature which hateth inclosures and banks and would have all common and level that he might run to excess of riot without any rubs or hinderances And thence it is that like waters stopt at a Bridge he roareth and maketh such a noise As the mad dog is enraged because of the chain that tieth him and the unruly Horse foameth and fretteth because of the Bridle that curbeth him So these men mad upon lust cannot endure to be chained by laws these furious Horses would have the reins on their own necks Secondly Those that in their practices contemn Magistracy sin against this ttruth discovered in the Text for they despise an Ordinance of God Rom. 13. 2. Some sin in their words by uncivil disrespectfull language The corruption of their hearts breaks out of their lips These filthy dreamers defile the flesh despise dominions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they opposed not so much the Officers as the Office not so much the Magistrate as Magistracy speak evil of dignities Iude ver 8. they blaspheme glories It is blasphemy against the second Table Our wicked times are a wofull Comment on that Text. Those persons and places which are honoured by the Spirit of God with glorious Titles are bespattered by them with dirty disgracefull language Because they could not by the power of their hands displace the Magistrate therefore with the poison of their tongues they did disgrace Magistracy These men begin to speak evil of the Gods and ordinarily end in speaking evil of God himself As Aretine by libellous and contumelious speaking against Princes came at length to disesteem God himself Observe how express the command of God is Thou shalt not revile the Gods nor speak evil of the Rulers of thy people Exod. 22. 28. This text is quoted by Paul Acts 23. 2 3. 5 where he called the High Priest whited wall and afterwards said he wist not that he was the High Priest which words are very much controverted by Expositors Some think he spake Ironically because he saw nothing in him worthy of that office and because the Priesthood was now determined in Christ he did usurpe that Office which did not belong to him and probably he was some Surrogate brought in through the disorder of the times by some sinister practices Others and that to me more likely expound it thus I wist not I considered not I heeded not in my haste in heat I took not sufficient notice but termed him whited wall which words I acknowledge might well have been spared The opinion of Iunius is that Paul did not know him to be the High Priest and therefore pleadeth his ignorance as at least an extenuation of his offence But whatever the sense of the words is this is clear that such as revile Princes disobey Gods precept Thou shalt not revile the Gods nor speak evil of the Rulers of thy people that is thou shalt not speak evil of them by reproach or calumny nor wish any evil to them by imprecation or curses Nay the Holy Ghost speaketh the persons guilty of this sin to be impudent audacious sinners 2 Pet. 2. 10. They are not afraid to speak evil of dignities as if he had said If they had feared either God or man they would not have dared to commit this sin They were bold sinners indeed that durst spit their venom in the faces of the Gods and with the sword of their mouths adventure upon the mouth of the sword O to what an height of unholiness are they arrived that bring railing accusations against the Gods when the Arch-angel durst not bring one against the Devil Iude ver 9. But their tongues are set fire on hell Iames 3. 6. therefore no wonder if they are set against heaven Psal. 73. 9. Is it fit to say to a King