Surface but the very foundation of the earth by which Metaphorically is meant the due administration of Justice in punishing the wicked and defending the good These be the Pillars that uphold the world and upon these Common-wealths are chiefly founded 3. Here is the extent of this confusion not some but all the foundations of the earth are out of course Those that should be the Pillars of the earth they are rotten Posts that deceive the building and let all run to ruine Observation 1. All reprehensions and admonitions that are bestowed on wilfully blind and obstinate sinners are lost and in vain as to the parties reproved though our labour be not vain in the Lord Isa. 49. 4. 2. Cor. 2. 15. we do but wash a Black-more or wash a Tile the more rain is poured on it the blacker it grows When men are set given up and wedded to their sins it is time to let them alone Hos. 4. 14 17. This made the Lord here leave off-complaing to these Judges and to turn his complaint to himself and to his people They know not they will not understand God will not honour them now so far as to reprove them Thus did the Prophets when men were obstinate past Counsel and Instruction they turned to the earth and called upon the inanimate creatures to hear Isa. 1. 2. Hear O Heavens and give ear O earth So Micah 6. 2. Hear O Mountains the Lords controversie So Deut. 4. 26. 32. 1. Ier. 6. 19 22. 29. That Preacher thinks his people very bad indeed who directs his speech to the seats they sit on and the Pillars they lean too q. d. Hear O ye Seats and hearken O ye Pillars what the Lord hath done for an Ungratefull and Rebellious people These are scorners that do but jeer at such as call on them to live Soberly Righteously and Religiously Solomon bids not reprove such lest they hate us Prov. 9. 8. These are Dogs that fly in the face of such as go about to stop them in their sinful practices Mat. 7. 6. Question But is not this a sufficient excuse to make us cease from reproving sinners Answer No for the Holy Ghost before in this Psalm though he knew those he spake to were incorrigible and incurable yet reproves them first and admonisheth them to do their duty verse 2. 3. 4. for though such wicked men be not amended yet we have discharged our duty and they will be left without excuse in the day of the Lord when they shall see and say they had a Prophet amongst them to warn them Ezek. 2. 9. 2. We must be very cautious that we do not presently cast off every wicked man as a Dog that frets at reproof for a good Asa may do so 2 Chron. 16. 9 10. The Lord himself is patient and bears long and loth he is to cast off his people Hos. 6. 4. Now when the Lord bears we may well bear but he bears with much long-suffering the vessels of wrath who are fitted to destruction Rom. 9. 22. Observation 2. Ignorance is the Mother of mischief These Judges judge Unjustly respect persons neglect their duties oppress the poor c. but what was the cause of all this he tells you They know not neither will they under stand This in Scripture is oft set forth as the Root of all sin Hosea 4. 1 2. there is no mercy no truth nothing but killing lying stealing and outrage and why so why there is no knowledge of God in the Land So Isa. 1. 3 4. 1 Pet. 1. 14. Revel 3. 17. one great cause of the Church of Laodiceas misery was this that she knew not her misery Ignorance and working uncleaness with greediness are joined together Ephes. 4. 18 19. This made the Jews to crucifie Christ Acts 3. 17. I wot Brethren that through Ignorance ye did it and Paâ—l to blaspheme and persecute Gods people 1 Tim. 1. 13. I did it ignorantly When the Gentiles knew not God then they served Idols Gal. 4. 8. Why is not God loved feared obeyed why because he is not known for as incognitum non amatur so non timetur Children that know not the strength and terror of a Lyon fear him not This made the Saduces to err Mat. 22. 29. Ye err not knowing the Scriptures All sins and errors are Radically Seminally and Fundamentally in Ignorance When the Apostle had said There 's none that understands see what a black Guard of sins do follow Rom. 1. 28. to 32. 3. 11. to 19. when the eyes of the Jews were blinded then all wickedness like a stood broke in upon them and there abides even to this day Rom. 11. 8. Ignorance is evil in any but specially in such as are designed for publike service A Magistrate that is ignorant of the Law and a Minister of the Gospel are two sore judgements the one destroys many a soul and the other mars many a good cause A Prince that wanteth understanding is a great Oppressor saith Solomon Prov. 28. 16. It s a great misery to a Nation when the Rulers are children in understanding Eccles. 10. 16. Isa. 3. 4. Magistrates had need of abundance of Wisdom and Prudence Sinners are subtile to contrive wickedness and Magistrates had need of Serpentine Wisdom to search it out For as Truth so wickedness lyeth in profundo it s buried deep Isa. 29. 15. T is not for Kings say flatterers to Read Pray Study they must Hawk and Hunt and Game and take their pleasure as if God had made them for no other end in the world but as he hath done the Leviathan in the Sea to take his pleasure therein Psal. 104. 26. No God commands Kings to Write Read and Study his Law Deut. 17. 18 19. It must be their Vade mecum their constant companion which they must study as well as the Laws of the Land T is necessary that Rulers should see with their own eyes that they be not seduced by flatterers and Parasites We read how Moses the chief Magistrate was instructed in all the wisdom of the Egyptians before he was called to Government Tongues Arts Sciences Philosophy History Law Divinity are all requisite to make a compleat Magistrate They must not only be Honest men but Able men Exod. 18. 21. men of Parts Gifts and Understanding Deut. 1. 13. Men as we say cut out for the work for as every one that is Godly is not fit to teach others so every one that hath Grace is not fit to Rule others They must be men dextrous in the Law else how shall they direct others according to Law When Rulers are children in gifts though men in years and babes for Understanding being weak as women then follows oppression and confusion Isa. 3. 4 5 12. As no wise man will go to an unskilfull Physitian for Physick nor venture himself in that Ship that hath an unskilfull Pilot So no man that is well in his
his beauty and bravery having all creature comforts about him yet even then he is but vain yea Vanity and not only in some measure Vain but altogether Vanity Man at his best is the very Universe of Vanity and to put this further out of doubt the Holy Ghost puâ—s a double seal to it one at the beginning of the sentence and another at the End Verily lets it in and Selah shuts it up Implying that it is no doubtfull or probable thing but a most certain truth Observation 4. Death is a fall It is so to all they fall from the society of men to the company of worms at death we fall from every thing save God and godliness our good works will follow us to Heaven the comfort of them will endure for ever Rev. 14. 13. 1 Iohn 2. 17. 2. Yet sâ—me shall fall more stairs and stories then otheâ—s as â—râ—nces Rulers and the Grandees of the world The higher your standing is whilest you live the lower ye â—all when ye die and therefore when Abner was slain it is said a Prince and a great man was fâ—llen in Israel 2 Sam. 3. 38. 39. Such fall from their richest Treasures delightfullest Pleasures stately Mansions dear Relations yea from whatsoever is called the good of this world Iob 7. 7. Your eyes shall no more see good you must now bid farwell to all your creature delights as you brought nothing into the world so you shall carry nothing out 3. Some yet fall lower then others as Tyrants and wicked men who fall from earth to hell Psal. 9. 17. The wicked shall be turned into Hell and all the people that forget God he casts down the mighty from their Seats in fury Few Tyrants but come to violent deaths and miserable ends as we see in Zachariah Shallum Pekahiah and Pekah who in a short time were cut off by violent deaths Hos. 7. 7. 10. If the Rulers of God people will be like the Rulers of the world in Pride and Oppression they must expect to be like them in punishment and to fall as those Tyrannical Heathen Princes have done before them for God is no respecter of persons or priviledges but is the same in all ages to the same sinners VERSE 8. Arise O God judge thou the earth for thou shalâ— inherit all Nations IN the first Verse we had the Psalmists Preface in this last Verse we have his Petitory Conclusion The Psalmist seeing the gross stupidity of the Judges of those times how no warnings would work upon them no complaints stir them no sense of their mortality affect them by a sudden Apostrophe he turns himself to God and betakes himself to his prayers Arise O God Iudge thou the earth Before he spake in the person of God to those Rulers he leaves them now as desperate and past cure and betakes himself to God Arise O God Where we have 1. The Substance of his Suit or matter of his Prayer viz. that God would arise and judge the earth 2. A Reason drawn from the Dominion and Universal Soveraignty of God over all the world For thou inheritest all Nations Arise q. d. hitherto O Lord thou hast sate still and concealed thy power though Justice hath been turned into Wormwood and Righteousness into Hemlock now theâ—eâ—ore arise O Lord and take the the Throâ—e relâ—eve the oppressed right the wrongâ—d and set all things in order which have been so long in coufusion Thâ—s word arise by an Anthropopathy is given to God when he exerts and puts forth his power which seemed to sleep and lie dormant for a time suffering his people to be afflicted whilest the wicked flourish in punishing the wicked and delivering his people out of trouble So the word is used Numb 10. 35. Iob 31. 14. Psal. 44. 23 24 59. 5. 68. 1. 76. 8 9. Zach. 2. ult O God Elohim i. e. O thou Creator Governour Prince and Judge of all the world so much the word implies O thou Absolute Universal Supream and Righteous Judge do thou now arise and Judge these unrighteous Judges of the world Iudge thou the earth i. e. the men of the earth q. d. since Justice is perisht from the earth and men are so corrupt and careless that they will not do Justice but abuse their power do thou therefore O Lord take the power into thine own hand and excute Justice â—or the oppressed and the needy For thou dost inherit or thou dost possess all Nations q d. All Nations of the world and amongst the rest these oppressed ones are thine by a true Right and Inheritance it concerns thee therefore to take notice of them and to right them in their wrongs and not to suffer unrighteous Judges to oppress and slay them at their pleasure Psal. 74. 21. Or Thou shalt inherit or thou shalt possess all Nations q. d. Thou whether they will or no shalt have power over Jews and Gentiles for thou art Lord Paramount and the true Possessor of all Nations they are all within thy Jurisdiction add Dominio aâ—d therefore seeing that office belongs to thee â—â—ke it into thine own hand and do Justice for thy people Let no Tyrant take thy right and authority from thee for thou dost and for ever shalt possess as thy proper peculiar all Nations whatsoever Question But how comes the world to be câ—lled Gods Inheritance when the Church of God is frequently calleâ— his Portion and his Inheritance Deut. 32. 9. Psal. 135. 4. Isai. 19. ult Mal. 3. 17. Answer The answer is eaâ—â—e 1. All the world is Gods Inheritance by right of Creation and perpetual preservation But his Church is his by right of Redemption and peculiar appropriation to himself It is his portion and peculiar Treasure above all people he looks upon all the world but as lumber dross and refuse in comparison of his people Psâ—l 119. 119. They are his Jewels his * Segullah his sâ—lect portion and rich treasure which he values at the highest rate Some would make this Verse a Prophesie of the Kingdom of Christ when all Nations shall be subdued to him and be given him for his Inheritance according to that Psal. 2. 8. Heb. 1. 2. Rev. 11. 15. But the Prophet speaks not here of Christ or of the last Judgement but of the General providence of God whereby he governs the Kingdoms of the world with the Scepter of righteousness Gen. 18. 25. Eccles 3. 17. defending the good punishing the bad preserving Laws publick Peace Justice and Order and though he hath committed the custody of these to Magistrates who are his Deputies yet he himself is the chief Judge and when they neglect their duty then he appears The sum of all is this O Lord since the iniquity of ungâ—dly Mâ—gistrates is so exceeding great not only amongst thy own people but even through the whole world righteousness is fled and justice cannot be found the
righteous are debased the Vnrighteous exalted the nocent are countenanced and the innocent condemned the riâ—h are favoured and the afflicted trod under foot therfore do thou Lord arise bring down the proud punish the nocent set free the innocent rescue the poor and fatherless from the jaws of Tyrannicâ—l ones that all the earth may know that thou only art Lord and Supreme Iudge of all the world Observation 1. God sometimes seems to sleep when his people are in trouble He seems to be careless and let all run into confusion as we have seen in this Psalm Not that God doth indeed sleep or disregard the affictions of his people for he that keepeth his Israel doth not so much as slumber much less sleep Psal. 121. 4 5. He hath a special eye upon his people for good he protects them so that the Sun shall not hurt them by day â—or the Moon by night i. e. no time no thing shall hurt them neither Sun nor Moon neither heat nor cold 2. No part of them shall be hurt thy soul shall be preserved thy going out and coming in shall be guided and guarded these include the whole person of man with all his just undertakings and affairs Thus are they kept who have the Lord for their keeper and as if this were not sufficient he adds Verse 3. He will not suffer thy foot to be moved i. e. he will not suffer thee or thine to be moved or violently cast down the power of oppressours shall not prevail over thee for the power of God sustains thee Lest any should hurt his Vineyard he keeps it night and day i. e. at all times Isai. 27. 3. So that to speak properly there is no passion in God there is neither rest nor motion in him but the Scripture speaks of him by an Anthropopathy according to our apprehension Thus the Lord is said sometimes to be slack slow and delay his coming and then by our Prayers we must quicken him Psal. 40. 17. Make no long tarrying O my God Psal. 74. 1. How long Lord how long wilt thou forget thy people Sometimes he seems to forget his Church and then his people must put him in remembrance Isai. 62. 7. Ye that are the Lords remembrancers give him no rest Sometimes he seems to sleep and then he expects that his people by their prayers should awaken him as in the Text Arise Lord. The Lord is a God of great patience and long suffering he bears long with the vessels of wrath fitted for destruction Rom. 9. 22. He bears so long with the wicked till they rage again and insult thinking that God approves of their wickedness Psâ—l 50. 21. He seemed to sleep at Israels troubles 430 years but at last Pharach and his followers paid for all together in the Sea The Amorites one would think had been wicked enough to have been destroyed for they were gross Idolaters grand oppressors and notorious for lust yet God bare some hundred of years with them tell they were ripe for ruine Gen. 15. 16. Wo then to all the insulting blasphemous enemies of Gods people though God seem for a time to sit still and sleep letting the wicked oppress the righteous who is better then he Hab. 1. 13. Yet as a man after sleep is refresht so God will arise like a Gyant refresht with wine and then his enemies shall be scattered and those that hate him shall flee before him As smoke is driven away by a mighty wind though it seem black and formidable at first yet it soon vanisheth and the higher it ascends the sooner it is scattered and as wax melteth before the fire so shall the wicked perish at the presence of God Psal. 68. 1 2. If the Lord do once arise though his enemies be never so many or mighty yet they are soon scattered Let the Lord but look upon the Host of the Egyptians through the Pillar of fire and it troubles and torments them Exod. 14. 24. Let not then Gods people be despondent though the Lord make them wait yea and wait long though the Vision be yet for an appointed time yet at the end it shall speak comfort to those that Patiently wait Gods appointed time and to assure you of this the promise is doubled and trebled It shall speak it will come it will surely come it shall not lie it will not tarry Hab. 2. 3. Question But when will the Lâ—rd Arise for his people the harvâ—st is past and the Summer is ended and yet we are not saved Answer Though God seldom comes at our time yet he never fails of his own time in his due time he will arise and save his people only do not â—imit the Holy One of Israel to your time for when he sees it is most for his own glory and his peoples good he will certainly Arise He only waits for a fit time to be gratious Isa. 30. 18. Yet for your better satisfaction know That there are two seasons more especially wherein the Lord loves appear to for his people 1. When the enemy is most high begins to insult and blaspheme crying Where is now their God he is asleep and cannot save then their fall is near Iob. 20 5. Psal. 94. 2 6. to 23. Violent things last not long 2. When Gods people are most low and all seems to make against them when the enemy seems to carry all before him and his peoples strength is gone Now Now Now will I arise saith God Isai. 33. 9 10. Deut. 32. 36. Cum duplicantur lateres venit Moses God lets things come to the Mount and then he appears Gen. 22. 14. When his people lie as dry dead bones in an hopeless helpless fatherless forlorn condition then God loves to appear for their help and succour Ezek. 37. 11. Exod 3. 9. Psal. 12. 5. 10. 12. 102. 13. Hos. 14. 3. Observation 2. When Gods people are in distrâ—ss they must awaken God by their Prayers So doth the Psalmist here Arise Lord and Iudge the Earth When they can have no help on Earth they must go to Heaven When the Gods on earth will not right us we must appeal to the God of heaven It is matter of singular comfort that when Tyrants cruelly oppress us and we can have no relief below yet we have a God to go to who will Vindicate our wrongs and plead our cause against our enemies But then we must Awaken the Lord by fervent and importunate Prayer He seems to rest till he be disquieted by our Prayers Though he will help us yet he will be sought of us to do it for us hence his people so oft cry Arise Lord and save thy people and Awake why sleepest thou Psal. 3. 7. 7. 6. 9. 19. 17. 13. 68. 1. Hab. 1. 2 3. per totum Only remember it is not every kind of Prayer that will awaken God but it must be 1. The Prayer of a rightâ—oous man such as Moses Iob Samuel
12. Thou shalt inherit all Natâ—oâ—s Observation All Nations are the Lord Inheritance or Thâ— Lord is the sole possâ—ssor of all the world Deut. 10. 14. Iob 1. 11. Psal. 24. 1 2. the earth is the Lords and the fulness thereof he alone is the true Proprietary of it This is his universal Kingdom by right of Creation and Preservation God hath a special interest in all people The rich and the poor meet together and the Lord is the maâ—er and great Protector of both Iob 34. 19. Prov. 22. 2. 1. Let us then adore and reverence the Transcendent Majesty of the great God if a man be King of one Kingdom we stand in awe of him and reverence him as some great man and shall not we reverence the great God who is the King of the Kingdoms of the world whom will we fear if we do not fear him 2. Let great ones remember from whom they have their power riches Kingdoms greatness even from this great Possessor of heaven and earth Let them improve their power to his praâ—se else he that raised them can ruine them and he that gives them Kingdoms can take them away Iob 12. 17 18. 34. 24. Dan. 2. 21. Let them not abuse theâ—r power in oppressing the poor since as good hands have made the one as the other All Nations are Gods Inheritance and the poor are a part of it as well as â—he rich Let them assure thâ—mselves that God will not suffer wrongs that are done to them to pass unpunisht because such as wrong them wrong a part of his Inheritance 3. It may comfort such as are banisht from their habitations for the Testimony of Christ and the profession of his truth you cannot want though you have lost all ior the earth is the Lords and the fulness thereof He is the possessor of all the world he hath so rich a Mine can never want Psal. 23. 1. The Lions natural and the Lions Metaphorical may want but such as fear the Lord shall lack nothing that may be for their good Psal. 34. 9 10. Such meek ones shall inherit the earth Mat. 5. 5. In Christ their head all is theirs the world is theirs and all that is in it was made more especially for their service 1 Cor. 3. 21 22. FINIS Men are Gods OR THE DIGNITY of MAGISTRACY and the DUTY of the MAGISTRATE As it was presented in a Sermon At the Assize holden at Hertford for that County on August 2. 1653. By George Swinnocke M. A. and Preacher of the Gospel at Rickmersworth in Hertfordshire Exod. 22. 28. Thou shalt not revile the Gods nor curse the Ruler of thy people Rom. 13. 1. Let every soul be subject unto the higher powers for there is no power but of God The powers that be are ordained of God LONDON Printed by R. W. for Nevil Simmons Bookseller in Kederminster 1660. Ornatissimis nec non pientissimis Viris EDVARDO IRONSIDE ET JOHANNI HUMPHRYS ARMIGERIS Hanc suam qualem qualem concionem Apud judices olim habitam jam paulo correctiorem multo auctiorem in lucem editam In perpetuum grati animi monumentum D. D. D. Georgius Swinnocke To his Reverend Friend Mr. Thomas Hall B. D. Pastor of Kings-Norton in Worcestershire Esteemed Sir I Have now at last in answer to your desires and in pursuance of my promise sent you my Meditations on the 6 th verse of the 82. Psalm Indeed soon after the Sermon was preached I was sought to that it might be printed But I was then scarce flegd not having in years equald the dayes of thâ— shortest month and so unwilling to venturâ— a flight into the world lest I should fall And truly my Apology still must be with the good Father when the fruits of his youth were stoln to the Press Infans eram nec dum scribere noveram Nunc ut nihil aliud profecerim saltem Socraticum illud habeo Scio quod nesâ—io Such as it is I commend it to you and the more chearfully because its younger brother which two or three years since supplanted it and got away the birthright did meet with a blessing The good Lord make it instrumental in these unhappy and unholy dayes wherein Moses and Aaron Magistracy and Ministry are trampled under foot for the glory of his Name and the good of his people So prayeth he who never saw you yet loveth and honoureth you and desireth to be frequently and fervently remembred by you at the throne of grace George Swinnocke TO THE READER IN my Exposition of the 82. Psalm when I came to the 7 th Verse I perused a Sermon of my Brother Swinnocks which he preached before the Iudges on that Verse I found it so full and satisfactory that I must freely confess I received more Light from that single Sermon then from all the Commentators which I had by me Whereupon perceiving by his Epistle Dedicatory that he had preacht an Assise Sermon on Verse the sixth which lay by him Unprinted I requested him to publish it with my Commentary on this Psalm and thou hast it here annexed to it The Author and his Labours are above my praise If thou please to accept of these our fraternal first-fruits if the Lord bless us with life and health together thou mayest expect ere long from us a Commentary on Psalm 73. a Psalm very seasonable for us in these times who are exercised with such variety of Providences It were to be wisht that the Ministers of the Gospel would joyn their strength in the promoting the truth Iesuites can do so to destroy it why should not we in defending it That it may be so is the desire and shall be the endeavour of Thine in the Lord Thomas Hall Errata PAge 232. line 19. for to render evil for good is God-like read to render good for evil is God-like p. 238. l. 9. for are the sons of God by nature and office r. are the sons of God by name and office This sheet must be placed by the Book-binder after page 188. THE Dignity of MAGISTRACY AND THE Duty of the MAGISTRATE PSALM 82. 6 7. I have said ye are Gods and all of you are Children of the Most High But ye shall die like men and fall like one of the Princes THE Book of Psalms may not unfitly be called The Analogy of Faith the Directory for Practice the Epitome of Scripture the Plat-form for Prayer It is abbreviated in two words Hosanna Allelujah Prayer and Praise being the sum and Substance of the whole Book It is a throng of holy affections saith one each passion acting a part wound up to the highest strain by the Spirit of God breathing Poetical eloquence into the heavenly Prophet This 82. Psalm containeth a reprehension of Princes for their oppression of the people and it is propounded partly by way of Objurgation partly by way of Affirmation The Text presenteth us with a Concession of the Magistrates
pass on We read of divers Psalms in the Book of Psalms which bear the Title of Asaph as Psal. 50 74 75 76 77 78 79 80 81 82 83. The Question is whether these Psalms were written By Asaph or For Asaph since the Original will bear both Some conceive that Asaph was the Author and Inditer of the Psalm for Asaph was a Seer and a Prophet and made Psalms as well as David as appears 2 Chron. 29. 30. The Levites praised God with the words of David and Asaph the Seer Yet the best and most Interpreters do conceive that this Psalm was made by David and committed to Asaph as chief Singer or to his Sons who were singers in Israel 1 Chron. 25. 2. to be sung for the use of the Church of God Hence the Geneva Translation renders it A Psalm committed to Asaph That some of those twelve or thirteen Psalms which bear Asaph's Title yet were Davids Psalms appears by the stile of them and is almost confest on all hands whether this eighty second Psalm be one of these let the Reader judge But since David and Asaph were both holy Prophets of God and divinely inspired and specially since our Saviour himself hath confirmed the Divine Authority of this Psalm by referring us to it Iohn 10 36. 't is needless to enquire which of them wrote it since we are assured that it is Canonical Scripture This Psalm may fitly be called the Magistrates Psalm or the Magistrates Directory the matter of it is Didactical and Doctrinal setting forth the Dignity Duty and Mortality of Magistrates and Judges whom the Psalmist exhorts to a faithfull discharge of their places by an impartial administration of Justice in punishing the wicked and defending the good and this he backs with many weighty Arguments The first is drawn from the Presence of God he is said in a more especial manner to be Present and President with these his Vice-gerents and Deputies Verse 1. 2. From the Dignity of their place and calling They represent the Person of God they bear his Name and are called his Sons and therefore they ought more especially Patrizare to resemble their Father in doing Justice and Judgement 3. In respect of their Mortality they must die as other men and come to judgement and give an account for all that they have done 4. That his words might bave the greater weight he brings in God himself expostulating and reasoning the case with those unjust Judges for their abuse of that Power which he had given them Verse 2. 5. He exhorts them to a Right performance of their Duty by an impartial dispensing of justice unto all Verse 3 4. 6. He aggravates their sin by their sottish ignorance and wilfull negligence They were Lucifugae haters of the light Verse 5. They know not neither will they understand yea they walk on in darkness albeit the very foundations of the earth be moved q. d. though all things be in confusion and disorder and the very Pillars of the State shake under them by reason of their Oppression and Tyranny Bribery and Partiality yet they would not see it to amend it but made their Lusts their Law to their own confusion 7. He concludes with Prayer and by an Apostrophe turns his speech to God Verse 8. Arise O God judge thou the earth q. d. O Lord I see t is in vain to expect justice from these unjust ones Do thou therefore O thou just Judge of all the world Arise and take the matter into thine own hands execute justice for those that are opprest for all the Nations of the world are thy proper Possession VER 1. God standeth in the Congregation of the mighty he judgeth among the Gods THEY are the words of the Prophet who like an Herald proclaims the Presence of God amongst the Gods and Judges of the earth This Preface the Prophet makes the better to excite the Attention of those great ones whose corruption licentiousness and pride is such that they think they may act and speak they may absolve or condemn at their own bar who please themselves without controul God doth not see say they nor will he take notice of our actings stay there saith the Prophet for he sees you and stands by you too though you see not him God standeth in the Congregation of the mighty he judgeth among the Gods In these words we may observe 1. The Person Ruling God 2. His Posture He stands 3. The Place where In the Congregation of the mighty 4. An Exegesis or illustration of what he had said before He judgeth * amongst the Gods 1. The Person Ruling is God the supream Ruler of the world Elohim the word is Plural yet the word that answers it is singular this notes say some a Plurality of persons in Unity of Essence The Holy Ghost begins the Bible with this plural name of God joined with a Verb singular Geh 1. 1. Elohim Bara Dii creavit i. e. the mighty Gods or all the three Persons in the God-head created This is one of the most ancient names of God and the first that is given him in Scripture Gen. 1. 1. 1. 26. 3. 1. 19. 24. The word is very significant and notes unto us that as God is the Creator Governour and Upholder of the world so he is also the Judge and Punisher of such as do evil and the rewarder of such as do well 2. Here is his Posture He standeth he doth not â—it standing is a posture of Observation he standeth to look up in and down as it were that he may see and hear whar every one doth and sayes he is alwayes present and President amongst the Rulers of the world 1. Teaching and Directing them what they should do 2. Observing their wayes to fee what matters pass and how they pass 3. Keeping watch and ward for their defence whilest they rule for him and his So much the Participle of the Present Tense implies it notes a continued Act signifying that God is present at all the Assizes Sessions and Sittings of Magistrates The same word is used Isa. 3. 13. the Lord standeth up or is standing up to plead yea he standeth up to Judge the people 3. Here is the place where he stands T is in the Congregation of the mighty Some read in thus God standeth in the Assembly of God had they said in the Assembly of God the Original would bear it for the word is El not Elohim and therefore is rendred by the Learned In the Assembly of God Both Translations are right for sense but the words in the Letter run thus God standeth in the Coâ—gregation of God q. d. God standeth in his own Assembly i. e. he is present in the Assembly of those Judges who are constituted and ordained by him to execute Justice and Judgement for his people God delights not in Tumultuary routs or seditious heaps
sure helper a right quâ—lified Prayer for Man Matter Manner never misseth but ever obtains either the blessing prayed for or some better thing God alwayes answers his ad Vtilitatem si nâ—n ad Vâ—luntatem e. g. David prayes for the life of his child God denies him in that thing but gives him a Sâ—lomon which was legitimate and every way better for him So Paul he prayes for deliverance from the messenger of Satan God suffers the trial to abide but gives him grace to improve it for good which was better for him then if it had been removed Though God be the principal Actor yet Prayer is causa adjuvans 2 Cor. 1. 11. yâ—u also helping me with your prâ—yers q. d. if you will but help me with your prayers I doubt not of deliverance 2. It s a secret helper It secretly undetermines the plots and reveals the projects of wicked men and they know not who doth it One while they curse such a man and anon they curse such counsell and such instruments when it is the Prayers of Gods people that do them all the mischief Davids prayers turn Achitophels policy into folly 1 Sam. 15. 31. 3. A speedy helper It brings sudden deliverance Hester doth but pray and suddenly Haman comes down This pierceth the Clouds and brings us present aid Nehemiah chap. 2. 4. he darts a prayer to heaven and hath present help God gave him favour in the sight of the King 4. T is a strong helper Nothing like prayer for strength As David said of Goliahs sword there is none like that Luther was wont to say Est quaedam precum omnipotentia Prayer hath a kind of omnipotent power Like the Sword of Saul and the Bow of Ionathan which never returned empty from the battle 2 Sam. 1. 22. It binds God and holds his hands that he cannot destroy a people hence the Lord intreats Moses to let him alone Exod. 32. 10. and when the Lord would destroy a people he forbids his servants praying for them Ier. 7. 16. This commands the Commander of all things Isa. 45. 11. it is stronger then any charm Isa. 26. 16. in their trouble they poured out a prayer or made a soft muttering to thee you need not go to charms in your troubles prayer can do that which they cannot do It is stronger then Iron at the Prayers of the Church the Iron gates fly open and Peters fetters fall off Acts 12. 5 6. The prayer of one Iacob is too strong for four hundred men that come against him Gen. 32. 6. 9. 33. 4. One Moses in the Mount praying is too strong for all the Armies in the Valley fighting Iehosophat when surrounded with enemies by prayer overcomes them By this Hezekiah overthrew the great Army of Senacherib By Prayer Asa with a few in comparison of those that came against him overcame an army of a thousand thousand men and three hundred Charets 2 Chron. 14. 9 10 11. By this Theodosius overcame the potent Armies of his adversaries and turned their darts upon their own heads The Queen of Scotland affirmed that she did more fear the prayers of Mr. Knox and his Assistants then an Army of ten thousand men There are five Keyes in the hand of God and Prayer turns them all There is 1. The Key of the Heart 2. The Key of the Womb. 3. The Key of the Grave 4. The Key of Heaven 5. The Key of Hell 1. There is the Key of the Heart and Prayer turns this Key Esau came against Iacob with an intent to kill him but God so changed his heart at the prayer of Iacob that he fell upon his neck and kissed him 2. The Key of the Womb. Hannah that was barren prayed and the Lord gave her a Samâ—el and Manoah prayed and had a Sampson 3. The Key of the Grave Hezekiah prays and hath his life prolonged The Prophet by Prayer raised the dead child 2 Kings 4. 32. Ionah by prayer is raised out of the Whales belly and Christ by prayer raiseth Lazarus 4. The Key of Heaven Elias prayed and it rained and again he prayed that it might not rain and it did not rain he could turn this Key which way he pleased by his prayers Iames 5. 17 18. So it is said of Luther the Elias of his time Vir iste potuit quod voluit He could but ask and have 5. The Key of Hell By prayer and fasting the Devil is cast out Mat. 17. 21. By Luthers prayers one was recovered who had given his soul to the Devil Thus we have seen what great encouragement we have to Pray and in all our straits to cry Arise O Lord and help us If any would see more concerning the power of Prayer let him peruse Mr. Rob. Bolton his comforting afflicted Consciences p. 6 7. Dr. Harris Peters Enlargement Dyke Righteous mans Tower p. 77 c. Mr. Ford on Iames 5. 13. at the end of his Spirit of Bondage p. 590. and for Prayer in General Bishops Aâ—drews his Catechism chap. 11. mihi p. 142. Perkins C. Consc. l. 2. c. 6. p. 63. folio Dr. Prestons Saints daily exercise on 1 Thes. 5. 17. Mr. Cobbet on Prayer Tactica Sacra l. 3. c. 1. p. 241 c. Ambrose his Media p. 305. D. Pet. Smith Fast Sermon on Psal. 107. 6. Preacht 1644. Dyke on Conscience chap. 4. p. 53. Capel on Tentation l. 1. cap. 6. sect 5. p. 92. Boltons Comfort to afflicted Consciences P. 1. c. 4. p. 375. Fenners Practical 〈◊〉 Barlow on Timothy p. 47. Clerks Mirror chap. 100. Iudge the earth Observation God is Iudge of all the earth All other Judges are but Substitutes and Surrogates to this Judge of Judges They are confined to their Circuits but all the world is his Circuit Hence he is called the Judge of all the earth Gen. 18. 25. Psal. 94. 2. Heb. 12. 23. A man may appeal from other Judges Paul appealed from Felix to Caesar but God is the Supreâ—m Judge there is none higher then he and so no appeals can be made from him but all must end in him and therefore the Saints when they could have no Justice on earth have made their final Appeals to him who Judgeth righteously So did David 1 Sam. 24. 13 14. and Ieremiah Chap. 18. 19. 20. 12. and Christ 1 Pet. 2. 23. Take heed then of displeasing him who is King of Kings and Judge of Judges Men are carefull to get the favour of great men Prâ—v 29. 26. but what will it avail us to have all the great ones of the world for us if the great God be against us chuse rather to displease all the world then to displease him and this concerns great ones they must remember still that there is a greater then they to whom they must shortly give an account of their Stewardship and at whose Bar they must stand to be judged themselves who here have judged others Rev. 6. 15. 20.
be no interfering or incroaching on each others Offices but let each keep within the bounds of that sphere and station wherein his God hath set him Magistracy and Ministery are 〈◊〉 distinct Callings as I have shewed in the Treatise it self And since the discouragements are many which Magistrates meet withall in the faithfull discharge of their duty I have therefore set before you the Dignity of your Calling and shewed how sensible God is of my indignities that are done unto you Yet lest any should be pufft up with his Honours the Holy Ghost presently adds the Morrality of Magistrates and tells them though they be earthly Gods yet they must die like men and though they have been Iudges of the World yet at last they must be judged themselves and lest any should pretend ignorance of their duty in this Psalm which I may fitly call The Magistrates Directory is set forth 1. Nagatively what Magistrates must not do 2. Affirmatively what they ought to do with many Reasons dispersed thorow the Psalm to quicken them to their duty So that I do not know a more lively Psalm for this purpose all things considered in the whole Book of Psalms so sharp and searching it is that the bare singing of it at Westminster the Sabbath before the Iudges were to Vote concerning Ship-money brought the man into question that caused it to be sung and yet the Psalm was composed as the Learned conceive that it might be sung either at the Creation of new Magistrates or else before the old Ones before they went to the Judgement Seat I have the rather been induced to this work because I have observed that such as Rulers are such usually are the people if they be erroneous the people will quickly follow them Isa. 3. 12. O my people they which lead thee cause thee to erre One sinner especially in authority destroys much good Ecceles 9. 18. One Rehoboam Ahab Jeroboam falling from God and setting up Idolatry will quickly draw all Israel with them 1 Kings 12. 28 30. 2 Chron. 12. 1. The wicked walk on every side in great numbers and swarms when the vilest men are exalted Psal. 12. 9. The more potent the sinner the more mischief he doth they have greater power and more able Instruments at hand to promote their projects and wicked designs The great red Dragon that hath seven heads and ten horns and seven Crowns i. e. that hath great Potentates to act for him draweth the third part of the Stars down and casteth them to the earth Rev. 12. 4. i. e. Teachers and such as by Profession did shine like Stars yet by the Tyrannical persecution of those great Ones were drawn to Idolatry Great mens lives are poor mens Laws they are the Looking glasses by which inferiors of times dress themselves All their Actions are Examples and their Examples have a kind of compulsive power Hence Peter is said to compell them whom by his Example he drew to Iudaism Gal. 2. 24. What we see sinks deeper into us then what we hear On the contrary when great men are good men they do much good if Asa and Hezekiah be forward in reforming so are the people â— Chron. 15. 9 10 11 12. 31. 1. When certain Embassadors praised the Lacedemonian Souldiers for their good Order who before were mutinous one of them ingenuously answered Nos iidem sumus ut nuper sed alius nunc nobis est Dux We are the same men still but now we have another General This is the very end why God advanceth any to honour that so they might honour him Hest. 4. 14. T was Vespatians Honour that his greatness became more advantagious to him in the promoting of goodness To encourage you know that if you build Gods House he will build your houses Exod. 1. 20 21. if you advance his name he 'l advance your names and if you honour him you shall be honoured by him We see in all Ages how Reforming Princes have prospered as Moses Joshua Jehoshaphat Hezekiah Asa 2 Chron. 14 2 to 8. VVhat made Q. Elâ—zabeth flourish Why she was happy in her Counsellors by whom she was for the most part ruled and so grew amiable to her Friends and terrible to her Foes Wisdom is better then strength or weapons of War Eccels 9. 18. Romani cedendo vincunt The welfare of a State is preserved not so much by a multitude of Warriours as of Wiâ—e and Pious Counsellors Many Souldiers think it needless to Guard thâ—se who have the long-sword to Guard themselves but let such know that he is but sorrily Guarded who hath himself only and a few fellow-Creatures for his Guardians If God be against you what good can your long Sword do you Ezek. 3. 3. 26. Piety and Integrity are the bâ—st Guardians 2. Encourage a Learned Pious and Laborious Ministry To this end improve your Interest for the buying in of Impropriations that so every Congregation may have an able Pastor for we see by daily experience that scandalous means breeds scandalous Ministers Tythes are no burden to any but such as esteem the faithful dispensing of the Gospel a burden but for men to Plow and Sow for such as are truly Impropriators is a great grievance thorow the Land How many steal the Goose and sâ—ick down a feather swallow an hundred pound per annum and allow the Minister four pound per annum the blood of souls cryes against such men and if the blood of Abels body cryed so loud against Cain how loud will the blood of so many souls cry against these Sacrilegious Cainites The abolishing also of that Clause in 31. Henry 8. 13. which exempts many great Livings from paying of Tythes because they paid none in the times of Abbots and Friars were a very Noble Work and well beseeming a Parliament for by this means a great part of many Parishes pay nothing towards the maintenance of the Gospel and the burden lyes upon a few Tenants and inferior persons who sometimes pay fifty shillings whilest the Lord of the Mannor pays not five pence How many Patrons of Churehes are Latrons robbing their Ministers whom they are bound to defend 3. If ever the Lord shall call you to Parliament again labour to find out some expedient for an Accommodation and the reconciling of Gods people amongst themselves Unity and Unanimity in Gods Worship which some look upon as a misery is indeed a great mercy and is enjoyned by the Apostle as a special duty 2. Cor. 13. 11. Be of one mind q. d. Though there have been divisions and dissentions amongst you yet now be Unanimous and live in Peace together T is of greater consequence then many imagine Division in the Church breeds dissention in the State and a State divided cannot long stand The Apostle would never so earnestly have besoâ—ght and so strongly adjured Gods people to Unanimity had it not been a special
Laws Objection 3. God forbids the killing of men and saith he that takes the sword shall perish by the sword Mat. 26. 52. and hath promised that in Gospel-times they shall not hurt or destroy in all his holy Mountain Isa. 11. 9. 60. 18. Hence the Socinians and gross Anabaptists gather that offendors now must not be put toâ— death Answer 2. God forbids any Private person to kill or to take up the sword by way of private revenge without a call but what is this to the Magistrate who is a publick person and executes the judgement of God on sinners as his Vice-gerent and commissionated from his so to do for he is the Minister of God for wrath to them that do ill T is his glory to cut off the wicked from Gods City and he hath many commands so to do Gen. 9. 6. Exod. 21. 14. Numb 35. 30. to 34. Mat. 5. 21 22. Rom. 13. 4. Rev. 13. 10. So that those who would have guilty persons spared they dispute not against us but God who hath commanded that blasphemous and notorious sinners should be cut off 2. That Text speaks of Gospel-converts not of Magistrates and shews the sweet peace and amity that in those dayes shall be amongst believers Objection 4. The Lord was angry with the Israelites because they asked for a King 1 Sam. 8. 6 7. Ergo Kingly Government is unlawfull Answer Non sequitur for the Lord was not angry with them simply and absolutely for asking a King for Monarchy is not in it self displeasing to God as we see in David Hezekiaâ— Iosiah c. but for desiring to have a King out of an affectation of Novelty being weary of that Government which God had estalisht and desirous to be in fashion like the Egyptians Medes Persians Caldeans and other Heathenish Idolaters round about them ver 5. and 20. and out of ambition and confidence in a King as able to protect them aud diffidence in God as unable to defend them in his own way He was also angry with them for their Ingratitude toward holy and industrious Samuâ—l who had deserved so well of them having spent himself wholly in their service 2. The Lord himself elected Saul to be King over his people and qualified him for his office and expresly commanded Samuel to anoint him King over Israel which he would not have done had that office in it self been displeasing to him 3. We may Retort this place on the Anabaptist themselves seeing the Israelites here in rejecting Samuel are said to reject God it hence appears that Magistracy is Gods Ordinance which whosoever opposeth that man opposeth not men but God Objection 5. We may not Resist nor render evil for evil Mat. 5. 39. Rom. 12. 17. Answer These places condemn not Ordinate and publick revenge which God hath committed to the Magistrate who for good ends and without any hatred to the person of any is to do justice on them So that albeit I may not offend others yet I may defend my self and crave the Magistrates help who by office is bound to execute justice on evil doers 2. If they stick to the letter of the Text this will take away the power of Parents and Masters for they in their places do resist evils and punish offendors Objection 6. We are forbidden to Iudge Mat. 7. 1. Rom. 14. 4. 1 Cor. 4. 5. Answer These places condemn rash private uncharitable and unseasonable Judging they do not condemn Publick Political or Ecclesiastical Judging Objection 7. Magistracy belonged to the Jews who were Children Gal. 4. 1. and not to Christians who are grown to perfection Answer 1. Magistracy belonged to the Gentiles as well as to the Jews as appears by Nebuchadnezar Cyrus Alexander Augustus c. 2. Christ himself approved of Magistracy in Gospel-times and the Prophesies of Gospel-times shew that Kings should be servants to Christ and his Church Psal. 2. 10 11. 72. 11. Isa. 49. 22 23. 60. 3. 10 11 16. Rev. 21. 24. even the holy City that comes from heaven yet shall have Kings to Rule in it and defend it 3. The world is now fuller of people and more wicked all circumstances of Light and Priviledges considered then in the Jewish times and therefore if they had need of Magistrates to suppress sin and preserve Gods people in peace much more have we The Devil is as busie yea more busie now then ever and his agents as active to seduce us as ever they were amongst the Jews 4. If man in the state of innocency should have had a Paternal and lovely not Lordly subordination and order surely we have more need of it in this state of Apostacy and those that talk so much of perfection shew no such perfection but that Magistrates are needfull to make them better Men are more perfect sinners now sinning against greater light and greater love then ever These under pretence of perfection bring in confusion and if the Apostolical Churches that had such an extraordinary measure of the spirit had yet need of Magistrates and are oft commanded to obey them Rom. 13. Titus 3. 1 2. then it â—avours strongly of Pride and self-conceitedness for any in our dayes to think themselves more perfect then those Primitive Christians Objection 8. There is but one Lord Ephes. 4. 5. and no man can serve two Masters Answer Though there be but one Primary Principal absolute Lord and judge yet there are many subordinate ones 2. Our Saviour doth not simply say that no man can serve two Masters but as the context shews he speaks of serving two â—ontrary Masters such as God and Mammon which command contrary things and have contrary wayes ends and principles no man can serve two such contrary Masters But Christ and Magistracy are not contrary but subordinate and therefore the Magistrate is called His Minâ—ster for our good Objection 9. Most Magistrates are corrupt and wicked of all thâ— Kings of Israel tâ—ere were not past fâ—ur that were good They are most of them Tyrants and Oppressâ—rs they are briars and brambles not Olives and Vines that seek for Kingdoms Judges 9. Ergo down with them all Answer This is like Anaptistical Logick Because some abuse meat drink light money cloaths c. Ergo away with them all Who knows not that the abuse of a thing must not take away the use of it Though the person may be bad yet the office is good Judas was bad yet the Apoâ—tolical Office was good A personâ— ad rem non valet argumâ—ntum Vitium personae non vitiat officium 2. As for that Place Iudges 9. 1. T is Allegorical and so but a sorry foundation to build an Argument upon 2. It speaks not against Magistracy in general but against Abimelech who usurped the Kingdom ver 1. Objection 10. 2. Câ—r 10. 4. The weapons our warfare are not carnal Ergo the sword of the Magistrate iâ— useless Answer Non
hath no shadow to refresh but is full of prickles good for nothing but to stop gaps and after to be burnt which desires to Tyrannize over people Iudges 9. 8 to 16. Good men are modest they know Honours are Burdens and they will not meddle with them till they be called to them They that are worthy must be sued to they are sooner found in retirement then in Popularity as Moses following Iâ—thro's Flock Gideon in the Barn David at the Fold Saul hid amongst the Stuff â— Sam. 10. 22. and â— Lucius Quintius Cincinnatus was called from the Plough to be Dictator 4. This is matter of singular Consolation to Magistrates that since their Office is Gods Ordinance he will defend it against all the rage of men and Devils he is the God of Order and he 'l preserve it in despight of all its enemies As he calls his to Dignity so he 'l keep them in it Psal. 132. 17 18. Isa. 42. 6. 45. 13. as the Judgement is not yours but Gods so he 'l assist you in it against all Opposers be they never so great Ioshua 1. 5. 2 Chron. 19. 6. He that hath set the Crown upon your heads will keep it there if you uphold his Kingdom he 'l uphold yours if you be mindâ—ull of Gods work he will not be unmindfull of your reward Nehem. 13. 22. Isa. 38. 3. Keep Gods way and he 'l keep you as he did Moses Ioshua Hezek ah â—â—iâ—h David Constantin◠〈◊〉 and others Though you meet with many troubles run many hazards and pass through many dangers and dâ—fficulties by reason of Atheists Idolaters Libertines and all the rable of Hell yet in six troubles the Lord wiâ—l be with you and in the seventh he will not leave you he 'l be your assistant in your labours your comforter in tentations your director in straits and your Oedipus in doubts he will subdue your people under you and incline their hearts to obedience Psal. 47. 3. 144. 10. he 'l give you Peace of Conscience in the faithfull discharge of your duty and a Crown of glory hereafter T is very necessary in these Tumultuous times for Magistrates to be well assured that their calling is from God it will wonderfully uphold their spirits in a time of trial When Luther had writ a Book in defence of the Civil Magistrate and proved it to be Gods Ordinance and very pleasing to him when Frederâ—ck Duke of Saxoâ—y had read it t is â—aid that for joy he lifted up his hands to Heaven and gave thanks to God that now he knew out of the Holy Scriptures that his calling was ordained of God and that with a good conscience he might now perform the duties of it T is an act of Dignation and not of Indigence that God makes use of any to be Instruments of conveying his blessing to others hoâ— agens liberrimum he can do his own work without us he needs us not T is a great honour that he is pleased to imploy us either in Magiâ—traâ—y or Ministry when he hath once invested us in those offices and we discharge them faithfully he takes the despight that is done to us as done to himself â— Thess. 4. 8. When the Israelites rejected Samuel God comforts him with this they have not rejected thee but they have rejected me who set thee as a Judge over them and have gifted thee with graces for the faithfull discharge of thy office â— Sam. 8. 7. You are Gods more immediate Servants Ier. 27. 6. Rom. 13. 2. the dishonour that is done to you reflects upon your Master and if David so sharply revenged the abuse that was done to his Embassadors by the Amonites â— Sam. 10. 45. let not the Levelling Ammonites of our time who vilifie both Magistracy and Ministry think to escape unpunished â— Sam. 26. 9. Prov. 17. 11. 24. 21 22. Rom. 13. 2. Magistrates are called Fathers and he that cursed his Father was to die for it Lev. 20. 9. 5. Bless God for Magistracy Every day we should be praising him for this Ordinance that we can rise in Peace and rest in Peace Travail in Peace and come to Gods house in Peace and sit every man under his own Vine and Fig-tree in Peace all this and a thousand times more we enjoy by the means of Magistracy â— Kings 4. 25 Micah4 4. T is these Mordecays that bring Wealth and Peace to a People Hester 10. 3. Magistrates are the greatest Servants in the world they wake that we may sleep they labour that we may rest in Peace by them violence is supprest Justice executed Religion maintained and humane Societies preserved Psa. 72. perâ—otum 85. 10 11 12 13. These are or should be eyes to the blind legs to the lame terrors to the wicked Towers to the Righteous Fathers to the Fatherless Widows and oppressed Take away Government and what would Nations be but Dens of Devils and Cages of unclean Birds We see how wickedness abounds though we have Magistrates to restrain it but Oh the abominations that would be in the world if there were no Government What Idolatry Witchcraft Blasphemy Heresie Murder Theft Atheism Barbarism Routs and Riots Cruelty and Villany would overflow in all places When there was no King in Israel then every mans lust was a Law and they fell to Idolatry uncleanness and much wickedness as appears Iudges 17. 6. and 18. ult and 19. 1. hence the taking away of the Judge and the Prophet is reckoned as a sore judgement and the very inlet to Oppression and Confusion Isa. 3. 1. 2 5. 24. 1 2. Amos 2. 3. Hosea 10. 3. 13. 11. Amongst all those heavy curses which David calls for against his malitious enemies this is the first Let a wicked man Rule over him Psal. 109. 6. What 's an Army without a General a School without a Master a Family without a Governour or a Nation without Rulers they need no forreign force to destroy them they would soon destroy themselves Hab. 1. 13. 14. Sâ—obaeus tells us of a Persian Law that after the death of their King every man had five dayes liberty to do what he pleased that by beholding the wickedness and disorder of those few dayes they might prize Government the better all their dayes after When Moses was absent but forty dayes in the Mount the Israelites presently worship a Calf In the Book of Iudges we read of the death of Ehud Gideon and their Governour and presently the people change their Gods and did evil in the sight of the Lord to their own destruction Iudges 2. 19 20. 4. 2. 8. 33. Take Government out of the world and then take the Sun out of the Firmament and leave it no more a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beautiful structure but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confused heap without this men would be like Ismael wild men every mans hand would be against his Brother
a good conscience The Power is his whatever they persons be the office is his however they came by it and so calls for our respect and observance Even Tyrants are ordained of â—od for the punishment of an ungratefull and rebellious people when men grow weary of Christs easie yoke t is just with God to put the Iron yoke of Tyrants on them Deut. 28 47 48. Hence he 's said not only to give Kings in mercy to be nursing Fathers but also Kings in wrath to be scourges to a wicked people Hoseâ— 13. 11. He sent wicked Saul as well as religious Dâ—vid and he is called the Lords anointed 1 Sam 24. 7 and so is Cyrus a Heathen Esa. 45. 15. Nebucadnezar is called Gods servant Ier. 27. 6. Dan. 2. 37. and the King of Assyria is called Gods rod to chastise his people for the sins Isa. 10 5. As the wickedness of a Minister doth not destroy the Ministry so the wickedness of a Magistrate doth not destroy Magistracy Cruel Parents are parents still hence it is that in the New Testament we are so oft commanded to be subject to Heathen Magistrates to pray for them to pay to them and to yield them either active or passive obedience Mat. 22. 21. Rom. 13. 1. 1 Tim. 2. 2. Titus 3. 1. 1 Pet 2. 13 17. and if Tyrants were not ordained by God we must exclude his providence from the greatest part of the world But the Psalmist tells us that the Kingdom of his providence and power reacheth over all Psal. 33. 19. the Lord hath prepared his throne and his Kingdom ruleth over all All creatures are his servants even the Devils in Hell do Gods will though against their own and so do Tyrants and wicked men they oft break the will of Gods command and yet they fulfill the will of his Decree They serve his purpose and providence Materially when formally and intentionally they seek and serve their own Acts 4. 27 28. We are apt to complain of Covernours but who complains of his sins which provoke the Lord to set up such Governours over us Iudges 3. 8. 4. 2. Iob 34. 30. Psal. 107. 40. Prov. 28. 2 Eccles 3. 16. Esa. 10. 5 6. Ezek. 7. 11. Hosea 5. 7 13. 11. Let us therefore repent of them and Judge our selves then will God make Medicines of these Poysons and either turn or overturn such as molest his people As in nature so in Government nothing is permanent that is violent so that it is hard to see and Old Tyrant although for a time they may uphold their state by force and fraud yet in the end divine justice confounds their practises and infatuates their counsels to their own ruine Though they be great yet there is a greater then they who will break them with a rod of Iron and dash them in pieces like a Potters Vessel Psal. 2. 9. easily suddenly irrecoverably Though men cannot or dare not punish them yet God will if King Zachaâ—iah be wicked and draw Israel to sin God will soon cut him off so that he shall Reign but six moneths 2 Kings 15. 6. and Shallum that killed him following his Idolatry reigned but one moneth after him verse 13. and Pekahiah his Son continuing that Idolatry reigned but two years ver 23. The persecuting Roman Emperours were sixty three yet only six of them died a natural death Usually God cuts off Tyrants suddenly and raiseth up Pious and Peaceable Rulers in their stead after a wicked Ahaz comes a good Hezekiah after Idolatrous Amâ—n a zealous Iosiah After harsh King Henry comes mild King Edward and after furious Queen Mary peaceable Queen Elizabeth Thus after a storm usually comes a calm and after a sharp Winter a pleasant Summer 2. As for Taxes though they be great and grievous yet the best remedy is Prayer and Patience Things that cannot be remedied with Patience must be endured In 1 Sam. 8. 11 the Lord tells them what will be practice of their King not as approving or allowing of what he should do for t is the threatning of a judgement not the Imposition of a duty q. d. This people shall dearly rue the casting off that form of Government which I had given them Yet under all their pressures there must be no rising but only in prayer They shall cry unto the Lord and acknowledge their sin which is the meritorious cause of all their sufferings yet t is the wisdom of Governours to fleece and not to flay the flock for fear of Insurrection T was good counsel which King Henry the fourth upon his death-bed gave to his Son He admonisht him to be moderate in his Taxes for so long as English men saith he have money and riches so long shall you have obeysance from them but when they be poor and in want they be alwayes ready to make Insurrections at every turn Objection Magistrates are not only cruel but careless they neglect their duty and therefore I may well omit may pay Answer Yet this cannot excuse thee from doing thy duty another mans sin will not excuse mine Recrimination is no Purgation 2. If they are bad yet better have a bad one then none at all t is better living under a Nero then a Nerva where nothing is lawfull then where all things are lawfull Tyranny is better then Anarchy the one keeps things in some order when Anarchy puts all into confusion and makes every mans lust his Law and set up as many Tyrants as there are slaves to sin Government is de jure natura no Nation so barbarous no time so dark but some footsteps of Government might have been seen The very Bees by the instinct of nature have their King whom they acknowledge and follow and the Cranes have a Leader Though the Nature of man being proud loves not the Superiority of others and being licentious loves not to be straitned by others yet it teacheth subordination and chuseth Tyranny rather then Anarchy The most unruly know not how to subsist without a Ruler even Theeves have a Leader amongst them yea and those Monsters of Munster that at first decryed Magistracy yet when they were once got into the Saddle they quickly set up such a one as he was a Taylor King of their own Yea in Hell amongst the Devils there is a Government there is a Belzebub a Prince of Devils Mat. 12. 24. the Devils who are the Authors of all disorder amongst others yet have an order amongst themselves T is ill with that state where men are left like the Fishes of the Sea which have no Ruler but the greater devour the less Hab 1. 14. Where all will rule there is no rule and where there is none to rule there is all manner of misrule as Idolatry Murder Plunder Thefts Rapes Riots and all uncleanness Iudges 17. 4 5. 6. 18. 30 19. 1 2. So that t is a very bad
Government that is worse then none at all where there is Magistracy some may be opprest and wronged but none can be righted where there is none at all Better poor people should sit under a scratching bramble then have no hedge at all to shelter them from the storms of popular fury Nebuchadnezar was none of the best Governours yet he was a Cedar under which the beasts of the field found shadow and the fowls of the Heaven dwelt in the bows thereof Dan. 4. 9 10 11 12. And if a Heathen Magistrate be so usefull what is a Christian one A sixth Observation We may lawfully give Titles of Honour to Magistrates If God himself calls them Gods Shields Saviours c. and lay upon them Majesty Glory and Honour Psal. 21. 5. why should any man scruple the giving of them such Titles Away then with those sottish Quakers who are afraid of being too respective such is their breeding to Gods Deputies and therefore they call them Thou Richard Thou Thomass Thou Iohn as if they were talking to some Bearwards rather then Magistrates But the Holy Ghost hath taught them better manners and give Titles of Honour to men in Authority as King Agrippa Most Noble Festus Acts 26. 25. Most excellent Theophilus Luke â— 3 But of this at large in another place Caution yet Rulers must take heed of suffering Flatterers to give them Titles which belong not to them as Most Holy Most Unconquerable Omnipotent Omniscient our Lord God as Domitian and the Popes of Rome are called by their Parasites Thus Iames Naylor had blasphemous Titles given him his Adherents ar Everlasting Son of Righteousness and Prince of Peace they sung before him Holy Holy Holy Lord God of Sabbath no more Iames but Jesus the Lamb of God a perfect man c. Death is Lot of such blasphemers Lev. 24. 16. Dan. 3. 29. T was the â—in of the Persians that they honoured their Kings with Divine Honour as Gods Let such remember Herod who for his Pride in suffering Divine Honour to be given to him was eaten up of worms or lice Acts 12. 22 23. God is very tender of his own glory what ever he parts withall he will not part with that Isa. 42. 8. when Satan began to call for divine honour Christ would bear no longer but bids him Be gone Satan Observation 7. The calling of the Magistrate is an honourable calling God puts his own name on them they are earthly Gods they judge for him they bear his Image in their Office they sit on his Throne and he sits with them there Though they be subject to Infirmites sickness and death as other men are yet their calling is Honourable for the Dignitie of Magistracy lies not so much in the persons who are mortal but in their Office in that they are Gods Lieutenants on earth they sit in his place and exercise his power by Deputation by him they are appointed to execute Justice and preserve the Nations in Peace and Purity Now the Dignity of Magistracy will the better appear if we consider those Titles of Honour which the Scripture graceth them withall for whereas Libertines call them Pests and Plagues Persecutors Burdens and Abusers of the world by tyranny oppression c. Yet the word of God calls them 1. Gods 2. Sons of the Most High 3. Saviours 4. Fathers 5. Nursing Fathers 6. Heads of the Body 7. Eyes of a State 8. Servants of God 9. Shepherds of the people 10. Healers 11. Pillars 12. The Lords anointed 13. Dignities 14. Nails in the building 15. Corner-stones 16. Shields of the earth 17. Angels 18. Foundations 19. Signets 20. Captains 21. Rocks and Hiding places 1. The Holy Ghost calls them Gods as we have seen at large before 2. Sons of God by Nature or Adoption but by Office of which see more on ver 6 3. The Saviours of the people Iudges 2. 16. 3. 9. Neh. 9. 27. The Lord saved Israel by the hand of Ieroboam 2 Kings 14. 27. and of David 2 Sam. 8. 3. Such a one was Iehosaphat 2 Chron 20. These God hath ordained for Saviours and shelters to his people against the rage and Violence of a wicked world hence t is that in their straits and exigencies they Appeal to Caesar for succour Acts 25. 11 12. though many times the Remedy is worse then the disease and those that should be Saviours become Dâ—vouâ—ers and destroyers of Gods people but this is the abuse of their power God erected them to defend and save his people that under them they migh lead Quiet Honest and Godly lives 1 Tim. 2. 2. 4. Fathers of the people So Ioseph who was a Prince in Aegypt is called a Father Gen. 45. 8. and Deborah is called a Mother in Israel Iudges 5. 7. The Philistines called their Kings Abimelecâ— i. e. the King my Father Gen. 20. 2. 26. 1. Psal. 34. Title Saul was a wicked King yet David calls him my Father 1 Sam 24. 11 and Iob who was a Magistrate a Judge at least as appears Iob 29. 7 8. and as some conceive a King though his dominions might not be so large as ours now are yet possibly such as in those antient times and in those Eastern parts of the world were called Kings being a Supream Governour within his own Territories though perhaps but of one single City and its Subburbs with some few neighbouring Villages hence he 's called the greatest man of all the East Iob. 1. 3. and when he came in presence the Princes and Nobles held their Tongues he sate as chief and dwelt as a King in the Army Iob. 29. 9. 25. yet though he were thus great he stiles himself a Father to the poor Iob 29. 16. and t was an high commendation of Valentinian the Emperour that his people knew not whether they had of him Dominum an Patrem a Father or a Lord. In Rome of old the Senators were called Fathers and t was afterwards counted among the Romans the greatest title of honour that could be bestowed upon their Consuls Generals Emperors or who ever had deserved best of the Common-wealth to have this addition to the rest of his stile Pater Patriae the Father of his Countrey This Title implayes not only Power and Authority but also tenderness care and pitty they should carry fatherly affections towards â—heir people as a good Father loves defends and cherisheth his children so will a good Prince his Subjects he will not grind them by cruel exactions nor drink their blood to satisfie his own lust nor suffer them to be poysoned with Heresie when they cry for bread he 'l not give them a Scorpion but he is more tender of his people then of himself and more sensible of their miseries then his own In all their sufferings he suffers with them he condoles their miseries redresseth their wrongs relieves their wants reforms their errors prevents their
dangers procures their welfare and happiness by all good means Thus men of publick Places should be men of Paternal and Publick Spirits Such men need no Guard when King Agasicles demanded how he might be safe without a Guard t was answered by behaving himself towards his Subjects as a Father to his children Hence Rulers are called the Arms of a people to bear them up and tenderly to lead them Iob 22. 8 Psal. 77. 10. Ier. 48. 25 Ezek. 31. 17. 5. Nursing Fathers and Nursing Mothers Isa. 49. 23. Kings shall be thy Nursing Fathers and Queens thy Nursing Mothers A most sweet description of the loveliness of Magistracy shewing what tender care should be in them towards the Church of God no Father or Mother shall be more tender over their children to provide for them and to guard them and secure them from annoyance then Governours in Gospel-times shall be over Gods poor helpless Fatherless people q. d. Whereas Kings and Rulers of the world are now opposite to the Church yet in Gospel times Kings and Queens shall gladly take upon them thy Patronâ—ge and Protection both in Temporals and Spirituâ—ls no Nurse shall be so tender over their little ones as they shall be over thee Thy Queens shall be Saraes so t is in the fountain i. e. they shall be as tender over thee as Sarah was over Isaac who gave him suck and as the Nurse out of love spares no cost nor pains but gives even her own blood to her babe so the Churches Rulers shall spare no cost nor care but will venture their lives for the Churches good As God made several of the Persian Kings Nursing Fathers and defenders of his ancient people the Jews at the time of their return from Babylonish Captivity as we read in Ezra and Nehemiah so we read of the Roman Emperors as Constantine Theodosius c. that were Guardians to the Christians in their dominions God would have Governours to carry his people in their bosoms lovingly carefully mildly and gently Num. 11. 12. Hence it is that they are called Benefactors or gratious Lords Luke 22. 15. because of that bounty and beneficence which they do or at leastwise ought to shew to their people and are compared to a lofty tree which yields shade for beasts nests and habitations for birds and meat for all Dan. 4. 20 21 22. 6. The Heads of the body Polick and the Principalities of a Nation Numb 1. 16. 14. 4. 17. 2. Iudges 11. 8. Titus 3. 1. and that 1. In respect of sublimity as the Head is the highest and most Honourable member in mans body so in the State the Magistrate excels others in dignity and sublimity hence he 's also compared to a Mountain which stands above and overlooks the rest of the earth Mica 6. 2. 2. In respect of power and profit As the Head commands the rest of the members and directs their actions for the good of the whole so the Magistrate is set over his people to direct and rule them for the benefit of the whole body hence t is that Ieremy laments the loss of Zedekiah the last King of Davids line but none of the best with that Pathetical expression The breath of our nostrils is gone Lam. 4. 20. As a man cannot live without breath so a Common-wealth cannot long subsist without Government 3. As all the members of the body will hazard themselves for the good of the Head so should subjects for the good of their Rulers 7. The Eyes of a State As the eye of the wicked watcheth his opportunities to do mischief so should the Magistrates eye watch to catch them in their wickedness to this end God hath set up Magistrates to oversee the manners of the people and calls them eyes Iob 29. 15. Isa. 29. 10. The Lord hath poured on them the spirit of deep sleep and hath closed their eyes but who are those the next words tell you The Prophets and Rulers hath he covered The Hebrew word which we render Rulers is Heads because Rulers are the Heads of a people and what is a Head without eyes or having its eyes covered Rulers especially when good are the light of Israel and the beauty thereof 2 Sam. 1. 19. 21. 17. 23. 4. 1 Kings 3. 28. As Ministers are called Seers and the eyes of the Church 1 Sam. 9. 9. 1 Cor. 12. 16 17. so Magistrates are appointed by God to be the Eyes of the Common-wealth to foresee dangers and prevent them and to oversee the manners of people to amend them Now as they should not wear the sword in vain so they should not bear these Titles in vain they should not be glass-eyes or wooden-legs as those artificial limbs stand the Body Natural in little stead so do these the body Politick Stat magni nominis umbra 8. The Servants of God Ier. 27. 6. Ezek. 29. 19 20. Hag. 2. ult yea though they be Heathens yet their power is Gods and therefore he calls them his Servants and Ministers Rom 13. 4. 6. Neither is this Title any diminution to them but t is the honour of their Honours that they are Servants to so great a Master who is King of Kings and Lord of Lords The Angels those glorious spirits count it their honour to be Ministring Spirits to such a Lord Heb. 1. 14. and Christ by way of Honour is called Gods Servant lsa 42. 1. 53. 11. These are the great Servants of the Common-wealth endowed with gifts of prudence fortitude clemency c. for the good of others Neither are they only his Servants by right of Creation for so all creatures are his Servants Psal. 119. 91. Nor Secondly by Right of Redemption for so the elect only are his But by special Delegation and Commission from God by way of Eminency they are called his Servants because they are set to serve him in a more excellent place Now the more Eminent the Master the more Noble is the service No Master like God his work is wages and such imployment is high preferment Yet this Dignity calls for Duty for a Servant how great so ever he be is but a living Organ as the Philosopher calls him to serve his Master with all his might he works for him he gets for him he lives to him and dies to him he 's wholly at his beck and service so must Magistrates who have received their power from God spend themselves and all they have for his honour for albeit they are Gods amongst men yet they are but men with God the greatest Emperor is but his Minister They are Rulers over the persons yet are but servants for the good of their people People must serve them and yet they are the greatest servants As t is the duty of all to serve them so t is their Office to serve all 2. As Magistrates and Ministers are both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Servants and have the same
Title given them so it should mind us of that Harmony which ought to be between us we both have one name drive at one design and serve one Master though in different Spheres and therefore we should asâ—ist each other in the promoting of Gods glory in our places It s a comely thing when the word and the sword go together 9. Shepherds of the people Numb 27. 17. Isa. 44. 23. Psal. 77. 20. Ier. 6. 3. 12. 10. 49. 19. Ezek. 34. 23. Micah 5. 4. Zach. 10. 2. They must resemble good Shepherds I. In Industry and fortitude as they are exposed to wind and weather enduring Summers heat and Winters Frost for the good of their flocks and venture their lives in their defence Gen. 31. 38 39 40. Isa. 31. 4. against Dogs Wolves Lions and Bears that would worry the flock so must Rulers be industrious in watching over the flock defending it from the Violence of Wild beasts he must not Tolerate seducers who are called Dogs Wolves Foxes to destroy the flock of Christ but he must drive them from the Fold and keep his sheep from the Poysonous Pastures of Hereticks The weak Lambs of Christ he must carry in his bâ—som and the strong he must preserve from going astray this is the meaning of that in Numb 27. 17. where Mâ—ses prayes that the Lords people be not as sheep without a Shepherd but may have a Ruler to go in and out before them i. e. one that may guide and govern them both at home and abroad in time of War and Peace Thus did Moses himself what indefatigable pains did he take for the good of Gods people he even consumed himself till he had assistants provided for him Exâ—d 18. 18. T is said of Agesilaus that so great was his care of the publick good that he could scarce get time to be sick God hath set up Rulers for this very end by good Laws to guard his people and by arms valiantly to defend them in their bodies souls goods and good name from the Violence of unreasonable men They are principally ordained for the good of the Church All is theirs finaliter i. e. the end why God created all things was specially for the good of his Church as Ministers so Caesars are set up by God for the benefit of his people who are exposed to more dangers then other men Shepherds are set for the safety of the Sheep and not of the Wolves and as for the punishment of wicked men t is principally reserved for the judgement of the great day 2 Pet. 2. 9. the defence of the godly is the Magistrates great work This office will take up the whole man T was the sin of the Bishops that they would be Bishops in the Church and Lord-Keepers Lord Treasurers Privy Counsellers and Justices of the Peace too and so between both they were neither good Magistrates nor good Ministers but deceived the Church misled the King and wronged the State of such Latimer complains Since Lording and loytering hath come up Preaching hath gone down contrary to the Apostles times for they Preacht and Lorded not but now they Lord and Preach not They that be Lords will ill go to plough t is no meet office for them it be seems not their State and thus came up Lording Loyterers and if the Plow-man in the Countrey were as negligent in his Office as Prelates be in theirs we should not live long for want of food Let such consider 1. That Magistracy and Ministry are two distinct offices to be executed by distinct persons 2 Chron. 19. 11. in different administrations having different objects and ends and therefore ought not to be confounded by us hence the domination of the Priests is reckoned as a horrid thing Ieremiah 5. 30 31. Ezek. 34. 4. 2. Christ himself tells us that his Kingdom is spiritual t is not of this world and when they sought to make him a King he fled from them Iohn 6. 15. and refused to divide inheritances Luke 12. 14. or to sentence the woman taken in adultery which belonged to the Magistrates office Iohn 8. 11. yea he forbad his Disciples and their Successors the exercising of any Lordly or Political dominion Mat. 20. 25. Luke 22. 25. And if they might not serve Tables and see to the Poor because it hindred their studies Acts 6. 2. much less may they attend Seats of Judicature which are greater impediments besides they are expresly commanded not to intangle themselves in the things of this world 2 Tim. 2. 4. and this drownig themselves in secular offices is condemned by many Councels 2. In Tenderness over the flock A good Shepherd doth fleece but not flay his Sheep so a good Magistrate is moderate in his Taxes and Impositions on his people Many Rulers are Tyrannical Beasts not Shepherds hence those four persecuting Monarchs are compared to Beasts for their cruelty Dan. 7. 3. 7. when they should be Angels anâ— Guardians to defend they are devouring beasts that have Teeth great Teeth great Iron Teeth so is that beast in Daniel described to shew what spoil and havock he would make amongst the people Of such unnatural Shepherds the Lord complains Micah 3. 3. Zach. 11. 5. such must know that the flock is the Lords not theirs the people are the Sheep of his Pasture and therefore they are called His by a special propriety Iohn 21. 15 16. my Lambs my Sheep not Thy Lambs or thy Sheep When Solomon prayed for an understanding heart t was that he might Judge Thy people 1 Kings 3. 9. Not my people to flay slay and destroy but Thy people to be loved fed and defended by me Princes are not set up to seek themselves but their peoples good 3. In Excellency As the Shepherd excells his Sheep so should Rulers excell their people As Sanl was taller by the head and shoulders then other men so ought these to excell in Wisdom Temperance Righteousness and Religion that by their good Example they might lead their people after them â—gesilaus said well A Prince must out-goe his Subjects noâ— in Lust and Pleasure but in Tempâ—rance and â—agnanimity So said Cyrus He is not worthy to govern that is no better nor more vertuous then they over whom be is to comâ—and 10. Healers and Binders and Chirurgians which bind up the wounds of their people and labour to heal â—he divisions which are amongst them hence t is that Iob 34. 17. Isa. 3. 7. Rulers are called Heaâ—ers or binders up a Metaphor taken from Chirurgery and the binding up of wounds and fores for the cure of them And Oh that the Rulers of our Nation would labour to make good this blessed Title by using all good means for the healing of all these sad Divisions both in Doctrine and Discipline both in Principles and Practice Parliaments for the State and Synods for the Church are excellent Remedies against exhorbitances both in the one and
the other 11. Pillars of a State it cannot stand long without them The world would soon fall into confusion and shatter all to pieces as to its civil capacity if the Lord had not founded it on the Pillars of Government Psal. 75. 3. I bear up â—he Pillars of the earth David a King was a Pillar that by his wisdom and faithfulness did bear up the inferiour Magistrates whom he calls the Pillars of the earth in a Political sense These are the stakes in the hedge of the State which keep up the sence that the wild beast enter not yea the Lord looks at any one of them as able to make up a breach against him Exod. 32. 10. Ezek. 22. 30 31. Ier. 5. 1. If the Lord could have found but a man that executed judgement i. e. but one faithfull Magistrate in Ierusalem he had spared it for his sake One Phineas executing judgement staid the Plague Psal. 106. 30. 12. Christs or the Lords annointed So Saul was called 1 Sam. 12. 3. 5. 24. 6. and David 2 Sam. 19. 21. Psal. 84. 9. 132. 10. and Cyrus though a Heathen and one that had not received the external unction of Oyl which the Kings of Israel received at their Inauguration yet being appointed of God to do him service this call of God was beyond all the external unction in the world Isa. 45. 1. T is true the Kings whose choice had somewhat extraordinary in it were installed into their office by pouring of Oyl upon them 1 Sam. 10. 1. 16. 12 13. 1 Kinge 19. 15 16. 2. 9. 3. Now this Ceremony of Anointing signified that they were called by God to their office and should receive from him all gifts and graces needfull for their places Yet this Title is given to all believers Psal 105. 15. 1 Cor. 1 22. 1 Iohn 2. 20. 27. 13. Dignities Gloâ—ies and Majesties Dominions Principalities and Powers Rom 8 38 2 Pet. 2. 10. Iude 8 all in the Abstract put for men that are set in Power and Dignity and because of that glory and excellency wherewith God is pleased eminently to adorn them Though Libertines reproach them as Inglorious and fools in Israel yet the Holy Ghost for-seeing what spirits would arise in Gospel-times calls them Dignities and Higher Powers in respect of their Superiority and preheminence above others and in respect of those glorious gifts and endowments which God adorns them withall whereby they are fitted for an honourable fruitfull and faithfull discharge of their office as wisdom to discern between good and evil clear apprehension Magnanimity and Zeal Thus even Saul when he was made a King was said to be another man i. e. he was adorned with Prudence Clemency Magnanity and other Princely vertues fit for his place 1 Sam. 10. 9. and so was David 1 Sam. 16. 13. These are the light and glory of a land of whom we may say as the people did of David that he was worth ten thousand of them 2 Sam. 18. 3. 21. 17. 14. Nails and Pins upon which all the burden hangs and therefore they have need to be fastned in a sure place keeping close to the Rule of the word never till then will they be a glorious Throne to their Fathers house Isa. 22. 23. Now the Magistrate is compared to a Nail fastned in a Wall 1. For Stability and firmness as a Nail driven into a Wall sticks fast so God will establish and confirm the power of Magistracy that it shall be no more removed then a Nail that is driven up to the head which may be matter of singular comfort to all faithfull Magistrates who must look to encounter with many difficulties and indignities from an ungratefull world But he that hath called them to their honour will keep them there and fix them with his own hand whilest they walk in his fear doing justice and judgement Prov. 29. 14. 2. In respect of Vtility as a Nail that is fastned in a Wall is fit for many uses so a faithfull Magistrate is many wayes benefical to the people where God hath fixt him and as Pins do fasten Tents so these help to fix us in our places in peace in despight of Oppressors Zach. 10. 4. and as the beams of a building are fastned and united by nails one to another So Magistracy is a means to unite people together in Society and Amity 3. In respect of the weighty labours that lie upon him We know every one is apt to clap somewhat upon a Nail or Pin. Arms Utensils Vessels great and small we use to hang upon the wall So the Magistrate is usually loaded with imployment every one comes to him for support defence and succour They lay and leave their loads with him all the necessary Utensils of the house hang on this Nail Upon it hang Vessels small as well as great their Justice is or ought to be as large as Solomons wisdom which extended to the Hyssop as well as to the Cedar Isa. 22. 24. They shall hang upon him all the glory of his Fathers house and all the Vessels of such quantity even little Cups as well as great Flaggons all affairs great and small and all the weight of the Common-wealth shall hang on him from the highest to the lowest The glory of a Nation hangs on the Nail of Government 15. Corner stones which laid in the â—oundation do uphold the building The man stress lies on the Corner-stones Zach. 10. 4. out of him shall come the Corner What 's that why the word is a Metaphor commonly used for Governours and Magistrates 1 Sam. 14. 38. Iudg. 20. 2. where the chief of the people in the fountain are called the Corners of the people As Christ is the Corner-stone on which the Church stands Isa. 28. 16. 1 Pet. 2. 6. So the Magistrate under God helps to uphold the Common-wealth 2. These help to Vnite the building and keep it together that it fall not asunder As stones laid in the corner of a building where two Walls meet are thereby united strengthened and supported so Magistrates are the stay and strength of a place Esa 19. 13. they are the strong Towers and Bulwarks of a State T is true all the stones in the building do conduce to the upholding of it but the main weight of all lies on the Corner-stones draw out these and the building cannot stand As Sampsons strength lay in his locks so doth the strength of a State in these 3. As t is an Uniting so t is also an Adorning stone t is an Ornament to the building because there is more labour spent in Polishing the Corner-stone then in the ordinary stones of the building Psal. 144. 12. Magistrates are usually endowed with more choice parts and gifts then others as I have shewed before 16. Shields of the earth Psal. 47. ult Isa. 21. 5. Ier. 51. 11. those which we call Rulers the Original calls Shields and Bucklers Hos. 4.
18. Magistrates like Shields should protect Gods Sabbots Ordinances and people in their lives and estates from the violence of those Sons of Belial which labour to bring all into confusion that they may the better enjoy their own lusts A Shield is for Preservation t is a kind of Partition-wall between a man and danger it bears all the darts that are thrown at us When judgements are abroad they should with Moses Ioshua and David by prayer wrastle with God and lie in the breach to turn away Gods anger from them then God will be scutorum scutum a Shield of defence to such Shields of the earth Government is that Staff of Beauty with which God protects his people Zach. 11. 7. t is called a Beautifull Staff for the profit and comfort which comes to us by it As the Shepherds staff is for direction correction defence and support even so is Government 1. It directs a man that is willing to live in Order what to do and what to shun 2. It corrects him that will not be ruled 3. It defends the poor and oppressed and is a support to him who is wearied out with hard dealing from men 17. Angels for Wisdom Purity Righteousness and Majesty As the Angels are Gods Messengers alwayes ready to execute his will So Magistrates must be prompt and ready to defend the good and punish the wicked according to Gods Commandment 2 Sam. 4. 17. 20. 19. 27. 18. The Foundations of the earth Psal. 11. 3. 82. 5. Micah 6. 2. If the foundations be destroyed what can the righteous do When there is no Law for lewd and loose men what can the Righteous do but glorifie God by mourning for the things which they cannot mend and yet comforting themselves with this verse 5. that the Lord is still in his holy Temple and hath his Throne in Heaven q. d though all be in confusion and we can see no help on earth yet we will look unto God for aid who sees and considers the sorrows of his people and who can and will help them when men will not Magistrates under God are a special means to uphold the world and keep it from running into confusion hence they are called Adonai from Eden basis Gen. 45. 8. Isa. 22. 18. because like a foundation they uphold the building hence Rulers and Valiant men are called Bâ—rrs Hosea 11. 6. we read it Branches the Original will bear both which help to fasten our gates and as the Ark was carried with Bars so the weight of the Common-wealth lieth on these 19. Signets or Sealing Rings which are neer and dear to us being continually worn by us Ier. 22. 24. Hag. 2. ult With these we seal our choâ—cest secrets and ratifie what we would keep safe wearing them as an ornament on our right hand and giving them as Monuments to our intimate friends Thus â—haraoh gives Ioseph his Ring Gen 41. 42. and Ahasuerus gives Haman his darling a Ring Hest. 3. 10. So the Prodigal when he was restored to honour and freedom from his swinish kind of life had a Ring given him by his Father as a Testimony of his intimate love to him Luke 15. 22. In these also the Jews did inscribe some name or character of that which they held most pretious hence the Spouse desires of Christ that he would set her as a Seal on his hâ—art i. e. that he would further assure her of his love and confirm it to her that she might be kept safe from her enemies and never be forgotten by him Cant. 8. 6. By all this we see Gods tender care over Magistrates and how he accounts himself honoured by them they are as a Signet on his right hand to him when they build his House promote his Worship and defend his people Though they may be contemptible in the eyes of the Sons of Belial yet they are pretious and lovely in Gods eye 20. Captains Guides Overseers and Watchmen 1 Sam. 9. 17. Psal. 127. 1. Prov. 6. 7. Mat. 10. 18. Acts 7. 10. 1 Pet. 2. 14. As Ministers are guides and Bishops in an Ecclesiastical sense because they must see to the flock that is committed to their charge Acts 20. 28. Heb. 13. 7. 17. and lead them both by their light and lives So Magistrates are Bishops and Overseers of the people in a Political sense and must use all means that their people under them may live in Peace and Piety 21. A Rock a Covert and hiding place from storms and Tempests Isa. 32. 2. Ezek 28. 16. Nahum 2. 5. A man i. e. a King shall reign in righteousness and Princes shall rule in judgement ver 1. viz. Hezekiah and his Princes yea all imployed under any of these for the meanest in places of authority participate according to their measure of that which is here said of the highest every one that is set above others may and must some way be a shelter and refreshing to the afflicted This the four ensuing Metaphors do excellently imply setting forth the Beauty and benefit of Government 1. Rulers shall be a Hiding place and covert these are words of Latitude implying any kind of shelter by the fist we may understand a Wall a high bank a thick hedge or great Tree to any of which we creep in a windy day By the latter may be meant a house or haven to save us from storms either upon Land or Sea Wind imports lesser evil annoying us Tempests greater mischiefs quite overwhelming us Both these Metaphors shew that protection is part of good Government In the other two there is a further thing 1. Refreshment in inward drought by Rivers of Waters which are very precious in deserts 2. In outward scorching heat by the shadow of a great Rock both most comfortable and reviving to the languishing and tired traveller almost ready to die for thirst or melted with the burning heat of the Sun in those spatious plains and uninhabitable deserts This Text alludes to Gospel-times and is fitly applied to Christ but in the Letter it relates to Rulers and Magistrates as Hezekiah and his Under-Officers NOW all these Titles of honour God hath given to Magistrates to encourage them against those discouragements which they are sure to meet withall in the faithfull discharge of their duty 2. It should teach us to lament the loss of good Magistrates If he that hath lost a good Father Friend Guardian c. cannot but mourn how great then should our mourning be for the loss of a gratious Prince in whom all those Titles of love and respect do concenter and meet When good Iosiah was dead what bitter lamentation did the people make 2 Chron. 35. 24 25. First All Iudah and Ierusalem mourn for him 2. T is with a great mourning the lamentation for him is put as the the highest President of mourning Zach. 12. 11. Great losses call for great lamentation The loss of godly
that they use not the sword for this end to urge men to the keeping of the commaâ—dments of the first Tâ—ble to a practice of pure religion and to the keeâ—ing of the Sabbath day This is the main duty of the Magistrate who bears the sword especially for the good of mens souls Thus that worthy and eminent light of England That Magistrates ought to have a special care of Religion See Davenant de Iudice fidei pag. 91 c. Musculuâ— Loc. Com. de Mag. mihi p. 630. folio D. Goâ—ge his Arrows on Exod. 17. 15. § 74. p. 323. Mr. Maâ—shals Sermon on 1 Tim. 2. 2. Taffyn on Amendmendment of life l. 3. c. 6. pig 327. Gerhard de Magistrat p. 298 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 24 25. Burroughs Irenicum chap. 7. Cottons Keyes pag. 25. 53. D. Boltons Arraignment of Error pag. 312. to 348. ☞ 2. If men be obstinate the Magistrate may and must compell them to keep the Sabbath and to frequent the Worship of God though he cannot make them believe yet he may make them hear Parents may and ought to do thus much and why not Magistrates then Exod. 2 0. 10. though they cannot compell them to grace yet they may to the means of grace The Magistrate is Ensifer Dei Gods Sword-bearer he must not bear or wear it for a a shew Rom. 13. 4. but draw it out and use it according as God directs him in his word bringing the wheel of justice over the heads of the wicked Prov. 20. 8 26. He must not be like a Cypher of no use but to fill a place like St. George on Horse-back who sits with a drawn Sword but never stirs nor strikes nor like that Log of Wood which Iupiter threw amongst the Frogs to be their King which they soon trampled on with contempt A Magistrate couchant makes offenders rampant sin and error loose nothing by Indulgence such ill weeds if tolerated grow apace 3. If they be Seducing Hereticks he must punish them according to their demerits Evil doers are to be punisht that is confest on all hands but seducing Hereticks are evil doers Phil. 3. 2. 2 Pet. 2. 14. 2. Murder Adultery Theft and such like works of the flesh must be punisht but Heresie is spiritual murder adultery theft and expresly called a work of the flesh Gal 5. 19 20 21. least any should think that this was Legal t is plain that such ought tbe punisht even in Gospel-times Zach. 13. 3. The prophet there speaking of Gospel-times tells us that he who speaks lies in in the name of the Lord shall die for it 2. If they be Idolaters or blasphemers then t is de jure naturae agreeable even to natural light and founded on Reasons of immutable equity as the glory of God the good of his people c. that they should be punisht and so binds for ever Iob tells us that Idolatry is a sin to be punisht by the Judges Iob 31. 27 28. The Arminians and Socinians would have no Hereticks punisht or once molested by the Magistrate that so themselves might escape in that crowd But what mischief and confusion this would bring to Church and State I have elsewhere shewed at Large Indulgence breeds Insolence and Impudence as we have seen by sad experience When Judgement is not speedily executed on evil doers they are hardned and heightned in sin Eccles. 8. 11. Execution is the life of the Law it is the same in Policy which Elocution is in Oratory the first second third thing t is all in all When the woman came to Philip King of Macedon for justice he answered Nolo I will not but she well replied Noli ergo regnare Lay aside your king-ship then So say I will you not punish Blasphemers and Soul-murderers then never bear the sword of justice Either act like Magistrates or never bear the office either discharge the duties of your place or leave it to such as will for shame let not blasphemy escape better then Felony let not a Cut-purse die and a blasphemer live Do not punish him that speaks a word against you and let him scape scot-free that speaks two against Christ. T is a Sin to be calm and cold when God is blasphemed When Servetus that blasphemous Heretick charged Melancthon with harshness in a dispute against him he answered In aliis mitis sum cum blasphematur nomen Christi non ita I can be calm said Melancthon in other cases but not in blasphemy And whereas many plead conscience for what they hold t is against their conscience to renounce such errors and such Heresies Mr. Burroughs shall answer them 1. An erroneous conscience doth not bind you sin notwithstanding your conscience bids you do it 2. Whatsoever you hold though conscience be never so much taken with it if it destroy the power of godliness if this man be in Christian Society after all means used to reduce him if he still persevere in it he is notwithstanding his conscience to be cast out if poyson be got into a glass and you cannot wash it out the poyson and glass too is be thrown into the sink 3. If the error with the profession of it be destructive to the State and he cannot be reclaimed he may likewise be cut off from it or at least be deprived of the priviledges of it and benefits by it notwithstanding his plea of conscience Thus he who yet allows too much liberty in some cases Objection This is persecution Answer Not at all T is justice not persecution to punish Theeves and Murderers These spiritual Theeves and Murderers are the worst of sinners others destroy but the estate or body these kill souls 2 Its Christian wisdom to kill Serpents Wolves Foxes Bears Cant. 2. 15. 3. T is love and compassion to the souls of the wicked and may be a means to convert or at least to restrain them and so they may be the Ministers of God for their good not only civil but spiritual hence the Magistrate is called an heir of restraint Iudges 18. 7. there was no Magistrate or as t is in the fountain Iorâ—sh gnetzer there was no heir of restraint to repress sin and restrain men from wickedness Thus Sauls reigning was called restraining 1 Sam. 9. 17. because by his authority he restrained men from their licentious practises When these Curbs are gone horses run wild and people are like Sons of Beliâ—l without a yoke 4. T is an act of mercy to others to keep them from infection t is cruelty to the good to spare the bad 5. Had these Seducers and their followers power they would be the greatest Tyrants and Persecutors in the world witness Iohn a Leyden and his fraternity 6. I would have all mild and gentle means used before men proceed to Judgement Care should be taken to inform their judgements and convince them of their evil wayes The
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
Titles of honour to Godly Magistates but not to the Ungodly But of this see more Verse 1. Observation 4. Even wicked Magistrates have their power from God Rom. 13. 1. All power is of God and yet the Rulers at that time were Heathenish Persecutors It is true the abuse of the power is not from God but the Power it self is as the abuse of the Ministry and marriage are not of God though the Ministry and marriage it self be Be the Magistrates superiour or inferiour wise men or fools good or bad there is no power but it is of God The Apostle speaks not Indefinitly The higher powers are of God but he speaks Vniversally and Exclusively there is no power be it what it will but is of God Though the manner of getting into power by fraud and force may be unlawful and of man yet the power and office it self is of God and that not only by permission for so is sin and the Devils power but by special ordination The Powers that be are ordained of God for the greater manifestation of his Wisdom Power Justice and Goodness We must therefore shew all due respect and reverence to Magistrates as Magistrates be they never so Vile for though in respect of their wickedness their persons may deserve contempt yet their calling is Honourable There is a ray and sparkle of Gods Soveraignty and Image in Authority and in that respect whatever the persons are they must be Honoured We should not be too scrupulous in enquiring how men come to their power but rather study how we may walk wisely winningly and Religiously towards such as are in power Observation 5. God is the most High He is King of Kings and Lord of Lords the most High over all the earth and to be exalted above all Gods Psal. 86. 8. 96. 4. 113. 4. This Title of most High is often given to God Gen. 14. 18 22. Psal. 7. 17. 46. 4. Luk. 1. 32 35. 6. 35. 8. 28. Acts 16. 17. Heb. 7. 1. and is one of those ten Names which are attributed to God to set forth his transcendent and surpassing Excellency Majesty Power and Authority over and above all Though others be High yet there is an Higher then they Eccles. 5. 8. even the High and lofty one who dwelleth in the high and holy place and judgeth those that are high Iob 21. 22. Psal. 113. 5. Isa. 33. 5. No Towers Pillars Places or Persons so high but he can bring them down It is this most High that ruleth the Kingdoms of men and giveth them to whom he pleaseth Dan. 4. 32. 5. 18. He is the great Jehovah the Lord Paramount of Heaven and Earth there 's none to be compared to him Psal. 135. 15. I know that the Lord is great and our Lord is above all Gods whether they be so Deputed as Magistrates or Reputed as Idols He is not only great but Greatness it self not only high but the most High beyond the Tongues expression or the hearts imagination It is infinite and so unspeakable we may assoon measure the Sea with a spoon or put it in a bushel as comprehend with our shallow understandings his excellent Greatness it is therefore called Unsearchable Psal. 145. 3. Great is the Lord and greatly to be praised his Greatness is Vnsearchable All the power perfection beauty and excellency that is dispersed through the whole world that and ten thousand times more is in the Lord by way of Eminency and Transcendency All the glory that is in Angels men and all creatures compared to his is but as a drop to the Sea a shadow to the Substance or one little sand to a great Mountain Heaven Earth and Sea compared to him are parum nihil meer Nothing In Isa. 40. 12 15 16 17. we have a most lively expression of the power of God Who hath measured the water in the hollow of of his hand and meeted out the Heavens with a span and comprehended the dust of the earth in a measure and weighed the Mountains in scales and the Hills in a ballance c. He doth these great things with ease as if it were but Spanning Measuring Weighing c. Hence it is that Greatness is truly and properly ascribed to God alone He only is great Deut. 32. 3. 2 Sam. 7. 22. Psal. 96. 4. 99. 2 3. 145. 3. Titus 2. 13. Excellent is that Doxology of David 1 Chron. 29. 11 12. Thine O Lord is the Greatness and the Power and the Glory and the Victory and the Majesty for all that is in Heaven and Earth is thine thine is the Kingdom O Lord and thou art exalted above all both riches and honour come of thee c. He is mighty in power there is no opposing him Psal. 147. 5. mighty in counsel there is no out-witting him Ier. 32. 13. mighty in working there is no out-doing him Deut. 32. 4. and great in judgement there is no withstanding him Exod 7. 4. 1. Then Trust in this Great God what though thou have great enemies great Tentations within without yet remember thou hast the great God to assist thee A weak creature when backt by a stronger will venture on a stronger then it self When the Prophet Micaiah saw two Kings sitting on their Thrones he was not afraid because he saw a greater then they 1 Kings 22. 10 19. Moses by an eye of faith beheld him who was invisible and therefore did not fear the wrath of the King Heb. 11. 27. Did we stand by our own strength we might well fear but our help standeth in the Name of the Lord Psal. 124. ult This upheld Abraham in his straits he doubted not because God who had promised was able to perform Rom. 4. 18. and this upheld Paul I know whom I have believed and that he is faithful and able to keep what I have committed to him 2 Tim. 1. 12. Get an holy Magnanimity of Spirit God loves to do great things for those that greatly trust in him as we see in those three Worthies who were Gyants rather then children Dan. 3. Oppose this mighty God to all the might that comes against thee Whilst others boast of their friends Navies Confederates Strong-holds c. do thou make thy boast of God and say The Lord is my Light and my salvation whom should I fear there is none amongst the Gods to be compared to him Psal. 27. 1 2 3 86. 8. When Charles the fifth in a challenge to the King of France commanded his Herald to proclaim all his Titles Charles Emperour of such a place King of such a place Duke of such a place â— bids defiance to the King of France The King of France on the other side bids his Herald proclaim no more but this The King of France the King of France the King of France bids defiance to Charles the Emperour of Germany Intimating that one Kingdom
of France was of more worth then all those empty Titles of the Emperour So when men cry Riches Pleasures Friends Promotion c. Do thou â—ry The Lord most High is my Portion The Lord is my Portion he that hath him hath all he hath the Fountain the Mine the Ocean and he cannot want Psal. 23. 1. Get therefore propriety and interest in him for what comfort is it to hear of so high and great a God if he be not ours That word My is a little word but there is abundance of Divinity and sweetness in it when with Thomas we can truly say My Lord and my God Let us by faith hide our selves under the wings of this most High Protector and abide under the shadow of this Almighty Shaddai and there sing care and fear away Psal. 91. 1. In all our distresses let us cry unto God most High and he will hear and help us Psal. 57. 2. 2. In the Churches distrâ—sses let us comfort our selves in the most High God The Church whilst it is in this world meets with Mountains of opposition but the comfort is they shall all become a plain before Gods Zerubaâ—â—ls Zach. 4. 7. The Churches enemies in their own conceits are as great Mountains Unpassable Unaccessible they proudly overlook the people of God But God contemns these contemners of his people Psal. 2. 1. to 6. Isai. 8. 9 10. and though they think themselves Mountains and their flatterers call them so and Gods own people looking upon them through the Spectacles of Fear and Unbelief think them such yet God here by way of contempt asketh them Who art thou q. d. Thou lookest high and haughty like a Mountain but thou shalt become a Molehill a nothing before me and my people I will overthrow those Mountains in my wrath Iob 9. 5. I will but touch them and they shall vanish Psal. 144. 5. Isai. 2. 11 12 14. and though my people be but as so many despicable worms yet I will make them to thresh Mountains Isai. 41. 44. Let us not then fear nor be despondent that God which hath brought us over the Mountains of Popery and the Mountains of Prelacy that God will in his due time bring us over the Mountains of Heresie Libertinism and Independency c. Objection But how can this be we see no Visible means to effect this Answer God is a free agent and though he hath tyed us to means yet himself is tyed to none he hath promised to create deliverance for his people Isai. 4. 5. 65. 18. now Creatio fit 1. Exnihilo 2. In instanti 3. Irresistibiliter 1. When the Lord created the world he made it out of no prae-existing matter So though we see no means how he should deliver his people yet he being Almighty can without means by weak means yea by contrary means deliver them 2. He can do it instantly when the hearts of his people are prepared for Reformation and deliverance the work shall be done suddenly 2 Chron. 29 ult 3. It shall be done Irresistiâ—ly The work of Reformation it is the Lords and it shall prosper in despight of all its enemies Hag. 2. 4. It is of God and it shall stand Acts 5. 38 39. Let us therefore encourage our selves in the Lord our God What though Gyants Sons of Anak the great Zanzummims the High and mighty of the earth rise against the Church yet there is a Higher then they who will break them with a Rod of Iron yea if the Nations All Naâ—ions should comr against it yet all their power compared with Gods Power is parum nihil an empty nothing as the Prophet excellently Isai. 40 15. Behold the Nations are counted of him as a drop that hangeth on the side of a full bucket or that stayeth behind when the water is poured out yet doth not diminish the measure or like the small dust of the ballance which remains in the ballance when powder or beaten spice hath been weighed in it which is easily blown away with a little puff of wind All the men in the world compared with this High and Holy One are Vanity lighter then Vanity Noâ—hing yea less then nothing Psal. 62. 20. Many are afraid of displeasing Great men let the Great ones of the world take heed of offending this Great God or of injuring his people for God is not only Absolutely and Essentially great in himself but he is also Relativeâ—â— and Declaratively so to his people The great God loves to shew his greatness on their behalf As his greatness is superlative to all other greatness whether they be humane powers or â—maginary Deities So of his Goodness he will extend it to the protection and preservation of his people and for the confusion of their enemies 3. Admire the great condescention of this great God towards man Though he be the most High yet he dwells in the lowest hearts Isai. 57. 15. he hath but two Thrones the highest Heavens and the lowest heart He over-looks the frame of heaven and earth to look on such Isai. 66. 1 2. nor doth he look upon them with a bare look of Intuition but with a look of approbation and delight Barely to look on man is a condescention Psal. 113. 6 He humbleth himself to behold the things on earth But to take up his dwelling with man that is no less an act of mercy then of wonder 4. Serve this Great God with fear and Reverence The greater the person the greater must our fear be Mâ—l 1. ult We cannot worship him rightly unless we worship him Reverently Psal 2. 12. Heb. 12. 29. he looks to be greatly feared in the Assemby of his Saints We should alwayes come with self-abhorrency into his presence out of a sense of Gods exceeding greatness and our own exceeding baseness Iob 42. 5 6. Eccles. 5. 1 2. And if the Angels stand before him with Reverence covering their faces and Moses quaked and feared exceedingly when he was with God in the Mount Heb. 12. 21 yea and the very inanimate creatures tremble before him the Mountains melt the Hills quake and the Rocks rend Nahum 1. 3. to 7. with what soul-abasement ought we to come into his presence who have so many ways provok't him 5. Turn servâ—nts to him you cannot serve a better Master The â—reater the Prince the more Noble the service Prefer His service before all the Crowns and Kingdoms of the world Spend thy self and all thou hast for his honour There is none gives better wages then he 6. Admire and Adore him for his Excellent greatness The Holy Ghost oft calls on us to this duty Psal. 95. 2 3 96. 4. Praise must wait for him in Sion Psal. 65. 1. or Praise is silent for thee A silent admiration of his greatness and an humble confessing of our inability to express his praise is the greatest praise we can give him 7. Bewâ—re of offeuding this High and Holy One. Better have all the world against
living Iob 30. 23. Eccles. 88. both the small and the great are there even Kings and Counsellors Iâ—b 3. 13 14 19. Death is Pambasileus a truly Catholick Universal King it is not only Rex terrerum the King of fears but Rex terrarum an Oecumenical King that spares no age Sex Nation or condition In Gâ—lgotha are scâ—lls of all sorts and sizes hence it is that â—he Prophet Isaiah must not only say but Cry so as all may hear for most men are deaf on this ear that not only some but all flesh is grass Isa. 40. 6 7. i. e. iâ— is a feeble empty fading thing it withers while we touch it yea and the glory of it i. e. such as have more glory bestowed on them then others are but as fading flowers The sythe of death knows no difference but mowes down both alike Psal. 102. 11. 103. 15 16. Iob 14. 2. 1 Pet 1. 24. Iaâ—es 1. 10. 11. It Pâ—ssâ—th upon all men Rom. 5. 12. he doth not say Death may pass or shall pass but it hath passed over all men for though it hath not ipso facto as yet slain all yet death is as certain as if it were already executed upon all 2. All are sinners even great men as well as Poor and therefore all must die for sin brought death into the world Rom. 5. 12. 6. 22 23. 3. We are all made of fading Materials Great men dwell in housâ—s of clay and their foundation is dust as well as others Iob 4. 19. Gen. 3. 19 18. 27. We are Dust Originally and Finally even Kings that are Gods on earth are but Gods of earth or rather clods of earth hence the earth is called His by a special propriety Psal. 146. 4. man i. e. Princely men for of such he there speaks returns unto his dust he doth not say they go to their Cities Castles Kingdoms these are now anothers but he goes to his Tomb to his Dâ—st and Ashes that is the proper possession of Kings 4. They are subject to the like or greater diseases calamities and judgements of poysoning stabbing stifeling surfetting c. then other men 5. As inferiour persons must die and so make way for the arising of others so also must Superiours God hath others to arise and succeed them in their places that his power and glory may be seen in them also Hence Saul dies that David may succeed him Moses dies that Ioshua may appear Daniel dies and then Haggai and Zecheriah arise and when Iohn Baptist died then Christ appeared 6. None of those Prerogatives and Priviledges which great men enjoy can Priviledge them from the Arrest of Death T is not 1. Riches 2. Strength 3. Parts Policy 4. Dignity 5. Friends 6. Piety 1. Their Riches cannot save them from the grave they avail not in the day of wrath Prov. 11. 4. Ezâ—k 7. 19. Zeph. 1. ult the rich man died as well Lazarus Luke 12. 20. 16 22. those that spend their dayes in wealth yet in a moment go down to the grave Iob. 21. 13. 32. Rich men are apt to sing a Requiem to their souls and dream of living here many years this is called folly Luke 12. 19 20. and is notably confuted Psal. 49. 6. to 20. Princes that had gold and filled their houses with silver yet must to their graves as well as the poor Iob 3. 15. Death will not be bribed we gave a notable instance for this in the King of Tyrus who abounded with all Riches Jewels Merchandise and lived in Eden the garden of God he lived as t were in Paradise insomuch that in his own conceit he was a God for Power Wisdom and Majesty but God made him quickly to know that he was a weak man and therefore he cut him off by a violent death in his own City Ezâ—k 28. 2. to 14. 2. Not Strength Sampson was strong yet death was too strong for him Alexander and Caesar which conquered Kingdoms yet could not conquer death Nero Caligula Domitian Titus c. the Terrors of their Time yet were all conquered by the King of Terrors Men of power have no power over death Eccles. 8. 8. the Captain the mighty man and the man of War are all in the grave Isa. 3. 2 3. 3. Parts Policy Learning Wisdom cannot preserve any from the grave Solomâ—n the wisest of men is dead and daily experience shews that wise men die as well as fools Psal 49. 10. Eccles. 2. 16. the Judge the Prudent the Prophet the Consellor and the eloquent Orator are all swept away by death Isa. 3. 2 3. Death is Nomen indeclinabile the greatest Clerks have not been able to decline it 4. No Dignity nor honour can stave off death Herod in the midst of his Pomp was smitten dead and devoured by Vermin Let a man be never so high in honor yet he must die and perish Psal. 49. ult Iob 21. 28. 32. such as are the staff and stay of a State even the Antient and the Honourable yet are taken away by death Isa. 3. 2 3. 5. Friends cannot save or shelter you from this Arrest be they never so great or good in them is no help they cannot help themselves much less others Psal. 146. 3. 6. Not Piety If any thing in the world could save a man from the grave it is this and yet we see Moses a Pious Meek Learned Self-dâ—nying Servant of God dies Deut. 34. 5. Moses the Servant of the Lord died David a wise man and excellent Musitian a valiant Souldier a man after Gods own heart and one that fulfilled all his will and yet after he had served the will of God in his generation he fell aslâ—ep Acts 13. 22. 36. the holy Prophâ—s do not live for ever Zach. 1. 5. but even the Righteous themselves do perish Isa 57. 1. Christ doâ—h not free his from death but from the 〈◊〉 of deâ—â—h that which is Poenal is taken away he hath made that which in it self is a curse to become a blessing of a Poyson he hath made a Medicine and of a Punishment an advantage So that what Agag spake vauntingly we may speak truly The bitterness of death is pâ—st Hos. 13. 14. Vse 1. Fear not great men when they are great Oppressors for there is a greater then they who will bring them to judgement how oft doth the Lord blame his people for fearing such as must die and then all their fury ceaseth Isa. 51. 12 13. 2. Trust not in them Though they be never so great yet they must die and then all thy projects perish If a man might trust in any man it is in Princes for they can do more for us then ordinary men and yet we are expresly forbidden trusting in them Psal. 146. 3 4. Trust not in Princes nor in the Son of man in whom there is no help his breath goeth forth he returneth to his earth in that very day his thoughts perish Where you may see
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
at him O how just was God that rather then violate the least Tittle of his Law would sign a warrant with his own hand and confirm the Commission with his own Seal for his dearest Sons execution Thus should Magistrates hear and determine without any respect to friends or relations Prov. 24. 23. To have respect of persons is not good yea it is very evil Magistrates must hear the cause not the person and mind not the man but the matter which is brought before them David was faulty and he smarted sharply for it iu sparing Amnon guilty of Incest and Absolom guilty of Murder because they were his Sons But Levi did nobly who said to his Father and to his Mother I have not seen him neither did he acknowledge his brethren nor knew his own children Deut. 33. 9. Pompey aspiring to the Roman Empire and perceiving that Cato was against him sent his friend Minucius to Cato to demand his two Nieces One for himself the other for his Son But when the Messenger had delivered his errand Cato gave him this Answer Go tell Pompey Cato is not to be won by women as long as Pompey shall deal uprightly I shall be his friend and in a greater degree then any marriage can ever make me Surely this Moralist will condemn many Christian Rulers of whom it is said that the Sun might assoon be hindred from running his race as he from doing what was just and upright God will not upon any pretence whatsoever have his own person accepted Iob 13. 8. much less the persons of men Secondly In not sparing or fearing any for their greatness Rulers ought to be men of courage Exod 18. 21. The fear of man bringeth a snare Prov. 29. 25. and is often the cause why justice is perverted Pilate feared Caesar Iohn 19. 12 13. and therefore against his conscience condemned Christ. The great God of heaven feareth none spareth none for their glory or greatness He putteth the mighty out of their Seats Luke 1. 52. He bindeth Kings in chains and Princes in Fetters of Iron Psal. 149. 8. The day of the Lord shall be upon all the Cedars of Lebanon that are high and lifted up and upon all the Oaks of Bashan and upon all the high Mountains and upon every high Tower and upou every fenced Wall Isa. 2. 12 13 14. He is the Almighty Alpowerfull God and therefore cares not for any might or power of man Thus the Gods on earth should do justice on all great as well as small fearing none but the God of heaven Deut. 1. 17. you shall not be afraid of the face of man for the judgement is Gods Papinianus is worthy of eternal memory who chose rather to die then to justifie or excuse the fratricide of B ssianus the Emperour Holy Iob as he was eminent for fearing God so likewise for not fearing men Iob 29. 17. I brake the jaw of the wicked and pulled the spoil out of his teeth Great men oftentimes are like Lions or ravenous Beasts that prey on others without fear or pitty Now the care of this pious Magistrate was to secure his people against such oppressors When David kept his Fathers sheep and there came a Lion and a Bear and took a Lamb out of the stock David rose after the Lion and smote him and took the Lamb out of his mouth 1 Sam. 17. 34. Every Magistrate is or should be a Shepherd God saith of Cyrus He is my Shepherd Isa. 44. ult The man after Gods own heart was called to seed his people Israel Psal. 78. 70 71. Homer calleth Agamemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shepherd or the feeder of the people And when Lions or Bears men that are great and strong come to devour their flock they ought to protect or defend them He is a base hireling that hides his head when the Wolf cometh in the night though he endeavour to preserve his sheep from injury by the flies in the day For one Wolf will do more mischief in a night then a thousand flies in a year As the day of judgement will make no difference between great and small rich and poor noble and ignoble for then the Kings of the earth and the great men and the rich men and the chief Captains and the mighty men will hide themselves in the dens and in the rocks of the Mountains and will say to the Mountains and rocks Fall on us and hide us from the wrath of the Lamb Rev. 6. 15 16. so should not the day of executing justice in this world The impartiality of God and also of the Gods consisteth in not taking gifts God is no taker of gifts 2 Chron. 19. 7. Riches prevail not in the day of wrath Prov. 11. 4. Neither silver nor gold can deliver them from his indignation Zeph. 1. 18. Thus should Magistrates resemble his Majesty not perverting justice either for having or for hope of a reward A bribe received or expected clogs or obscures the course of Justice A golden pen must not write the discharge when the hand of a Judge is greased with gold it cannot hold the sword of justice but will let it slip at least strike very partially Thou shalt not wrest judgement thou shalt not respect persons neither take a gift for a gift doth blind the eyes of the wise and pervert the words of the righteous Deut. 16. 19. The Roman story telleth us of two persons that were Competitors for some place of preserment and that a Senator being asked for which of the two he would give his voice answered For neither because saith he One hath nothing and the other hath never enough He knew that poverty and covetousness are both unmeet qualifications for a Ruler The former maketh Magistracy obnoxious to contempt and derision and the latter prompteth the Magistrate on to injustice and oppression A Ruler that is a bribe-taker is a Thief in Robes and is only differenced from those that are in rags by this that the height of his place doth increase his sin and aggravate his condemnation I come now from the Explication to the Application of the doctrine This truth will be usefull First by way of Information If the God of heaven hath appointed Magistrates to be Gods on earth it informeth us that Magistracy is of divine Authority Government is not an invention of some men who desire to Lord it over others but it it the Institution of God I have said ye are Gods The Schollars of Pythagoras counted his Ipse dixit to be sufficient Surely then Gods saying it must be an establishing it to us If where the word of a King is there be power Eccl. 8. 4 then questionless where the word of a God is there is warrant enough for any Office Now this is the Word of God which cometh to the Magistrate as Christ saith Iohn 10. 35. authorizing him and appointing him to that Ordinance The Magistrate is therefore
you against the assaults of Hell Besides you had the more need to walk in the way of Gods Commandments because you have many following your steps They that have many at their heels had need to be holy least they cause the souls of others as well as their own to miscarry for ever Sin especially in great men is like leven which soureth the whole lump 1 Cor. 5. 6. The bodies of men do not sooner take infection then their souls If the great trees fall they usually brush and beat down smaller ones with them When two or three men of renown famous in the Congregation begin a mutiny against God they shall not want company to ioyn with them Numb 16. If the Princes of the people be guilty of Rebellion â—how soon is the whole Congregation in the same transgression Numb 13. 28 29. Numb 14. init When a disease hath once taken the head how often doth it thence diffuse it self into other parts of the body When Charles the fifth went into Italy to be Crowned Emperour being troubled with the Headach he cut his hair short the great Courtiers followed his example so as long hair so much in fashion before grew quite out of fashion in his time Strabo Alexander used to carry his head on one side whereupon his Courtlers to imitate him did the like Before Vespasians time the Romans were grown to great excess in cloaths and furniture for their houses and though many laws were made against it they could not be restraâ—ed but when he came to the Crown being a temperate and moderate Prince all their former vanity grew out of use So true is that saying of King Alphonsus That as certain flowers move after the Sun so the people follow the manners of their Princes And certain it is that the common sort like a flock of sheep which way the first goeth all the rest follow The actions of Rulers are often the rulers of the peoples actions The vulgar are like soft wax taking any and easie impression from the seals of great men When men of qâ—ality sweat roar deride Religion dwell without God in their houses c. how quickly do their neighbours take after them and justifie their practices by such patterns thinking they sin cum privilegio if they sin cum Principe But now if a great man walk with God condemn and reprove sin by his works as well as by words being as the chief Magistrate of Israel was mighty in word and deed Act. 7. 22. if he pray with his family keep the Lords day strictly work out his salvation diligently how prevalent will such an example be to the inferiour people surely as when the Mountains overflow with water the valleys are much the better so when these Mountains as Rulers are called Micah 6. 7. overflow with the water of grace the plains will abound the more in fruit Think therefore how comfortable it will be for thee by thy holy life to direct others in the way to heaven and how lamentable will it one day be to thee shouldst thou lead others in the road to Hell How deep wilt thou sink into hell that shalt be pressed down under the weight of thy own and thine other mens sins I remember Luther mentioneth this to be one of the Papists tenents That if the Pope be so neglectful of his own and his Brethrens salvation and so unprofitable and remiss in his place that he carries a long with himself innumerable people to be eternally tormented no morâ—al man ought to reprove him for this sin But sure I am the Immortal God will reprove both him and you for such crimes when ye shall meet in the other world where the weight of sin will be sufficiently felt and the worth of the soul which is destroyed by it shall be fully known Further It behoveth you the rather to walk as Gods because others do not only sin with you but suffer for you When King David numbred the people out of pride how did God number the people to the Pestilence 2 Sam. What bitter fruits doth God make Israel to feed on Ier. 15. 2. Such as are for death to death such as are for famine to famine such as are for the sword to the sword But if you would know the root from which those sowre fruits spring Because of Manasseh the King of Judah for that which he did in Jerusalem v. 4. Whether saith one a Gangreen begin at the head or the heel it will kill but a Gangreen in the head will kill sooner then one in the heel Even so will the sins of great ones overthrow a state sooner then the sins of small ones therefore the advice of Sigismund the Emperour when a motion was made for Reformation was Let us begin at the Minorities saith one No rather saith he Let us begin at the Majorities for if the great ones be good the meaner cannot easily be evill Secondly It exhorteth you to work as Gods I shall branch this Use into three Particâ—lars 1. Execute Justice impartially 2. Excell in shewing Mercy 3. Promote Piety to the utmost of your power First Execute justice impartially God is a God of Justice judgement Isa. 30. 18. The most just Iob 34. 17. Others may do justly he cannot but do justly Justice which is an accident in others and therefore may be separated from them is his very Essence his Being Be ye therefore like God Let Iustice run down like water and Righteousness like a mighty stream Wear the same garments which he doth Isa. 59. 17. He putteth on Righteousness for a Breast-plate and the Helmet of Salvation upon his head Such garments did holy Iob wear I put on Righteousness and it cloathed me my Iudgement was as a Robe and a Diadem Iob 29. 14. Kings and Princes wear Crowns and Diadems Judges and other Officers wear Robes and other Ornaments Now saith Iob others place much of their glory and state in their Robes in their Purple vestments which strike a reverence in the Subject toward his Superior adding in the estimation of men Majesty to the person and solemnity to the action of the wearer but I place my honour in Justice and Judgement I think my self better cloathed with these real vertues then others with their empty marks ensigns of dignity I say Execute Justice impartially that is without fear or favour Ye shall do no unrighteousness in judgement thou shalt not respect the person of the poor nor honour the person of the mighty Lev. 19. 15. as if he had said ye cannot deal righteously if ye spare any because he is poor or because he is rich It is a principle in Moral Policy That an ill executor of the Laws is worse in a State then a great breaker of them And the Egyptian Kings presented the Oath to their Judges not to swerve from their consciences though they received a command from themselves to the contrary Neither fear of greatness
chief business which the most high God hath given them to do Other things of what nature soever which come within the reach of their care are questionless much inferiour to this And this they should do Partly by their patterns in being examples of godliness to their people Their lives should be so exact that they should be able to say as Gideon Judges 7. 17. Lock on us and do likewise or as Paul Walk as ye have us for an example Partly by your precepts your edicts and commands should be like those of Asa 2 Chron. 14. 2. 4. Asa did that which was right in the sight of the Lord. He commanded Judah to seek the Lord God of their Fathers and to do the Law and the Commandment Mark upright Asa did not leave men to choose their religions nor to live as they listed but be commanded them to obey Gods Law He did not strictly enjoyn the payment of Taxes or Customs and such civil things and leave it as a matter of indifferency whether men would mind religion or no but his Laws did enforce and confirm the Laws of God as far as he was able Partly by countenancing maintaining and providing able Ministers 2 Chron. 19. 8. 1 Cor. 9. 13. for the Church as also by taking care that they discharge their trusts faithfully 2 Chron. 29. 3 4 5. 1 Chron. 16. It is observed of Iulian the Apostate that to root up Christianity he disgraced the Orthodox Ministry took away Church maintenance and forbad Christian Schools and places of learning so Sozomen lib. 5. cap. 5. This very course is now cryed up the Lord prevent it The Prince indeed is not called to be a publike Preacher but he hath a call to see that none abuse that calling to the hurt or poyson of his people Partly by suppressing and discountenancing them whose doctrines or lives hinder godliness Suppressing evil is necessary for the promoting good Holy Asa removed his Mother from being Queen upon this very account 1 Kings 15. 12 13. The toleration of any in such sins is an intolerable sin And the jealous God will one day make Magistrates know that they shall bear his anger for bearing such evill doers as blasphemers and Hereticks are I speak not against a true Christian liberty in things that are indifferent or in things that are not fundamental but I cannot but speak against this Antichristian licentiousness which is though under other terms so much pleaded for It may well make a dumb child speak when his Father is so deeply wounded in his Word Honour People and Ordinances as he is in our dayes If State-reason compel men to suffer it they must know that it will prove State-ruine Shall it be treason and death to speak thus and thus against men that are morâ—al weak Gods and shall it not at all be penal to blaspheme the Almighty and Everliving God in denying his Truths which are more worth then the whole world Surely Blasphemies Idolatry and Heresies sins against the first Table are greater as being more directly and immediately against God then sins against the second Table and therefore deserve punishments vide 1 Kings 18. 18. Exod. 21. 17. Levit. 24. 10. to the 17. v. Iob 31. 25 26 27. Deut. 13. per totum though care should be first had and means used for the informing and reforming such offenders Suffer me as Elihu said Iob 30. 2 3. a little and I will shew you what I have to speak on Gods behalf I will fetch my knowledge from Scripture and will ascribe righteousness to my Maker Because in our unholy and therefore unhappy dayes the very duty which I am urging the Magistrate to is questioned as many other truths are I shall speak a little to it This Popish doctrine is now almost generally entertained That Magistrates have nothing to do in matters of Religion as some others Jesuitical tenents are now on foot Parsons the English Jesuite in his memorial for Reformation adviseth that all the Colledges in the Universities with their Revenues should not be imployed as now they are for the eâ—couragement of godliness and learning but be setled on six men and also what ever Mannour or Parsonage belonged to the Church that no mans conscience be pressed for matters in Religion That there should be no fixed Ministers only some Itinerary Preachers This is the way saith he for Popery to flourish in England though he nameth more wayes But that Magistrates ought to meddle in matters of Religion and promote it to their power may appear clearly to them that are not wilfully blind First from the practices of godly Rulers What Asa did hath been already mentioned Hezekiah was a Prince that did also promote Piety 2 Chron. 29. 2. 3 4 5. 25. 30. in 2 Cbron. 30. 5. which places are large therefore not here recited but full to our purpose wherein Hezekiah commanded the Levites to sanctifie themselves to praise the Lord with the words of David and both Priests and People to keep the Passeover So Iosiah 2 Chron. 34. 3. ult And the King stood in his place and made a Covenant before the Lord to walk after the Lord and to keep his Commandements And mark he caused all that were present in Jerusalem and Benjamin to stand to it And the Inhabitants of Jerusalem did according to the Covenant of God And Josiah took away all the abominations out of all the Countries that pertained to the children of Israel Observe And made all that were present in Israel to serve even to serve the Lord their God And all his dayes they departed not from following the Lord. He made them to serve the Lord both by his precepts and by the punishments he inflicted on them that would not This text can never be answered All the subtile evasions which Jesuitical heads have used to make it invalid could never do it For if as some affirm it is not binding to us under the New because it is delivered in the Old Testament then Faith in Christ and Repentance which are the sum and substance of the Old Testament are void also and so they may rob us if we will believe them both of our Saviour and Salvation Nay an Heathen King enacted a law that whosoever would not obey the Law of God as well as the Law of the King that judgement should be executed speedily upon him whether it be unto death or to banishment or confiscation of goods or imprisoment Ezra 7. 26. And for this Law holy Ezra blesseth God v. 27. so Ezra 6. 11. Dan. 3. 29. Besides these patterns in Scripture we have the like in Ecclesiastical Writers Constantine a godly Emperour purged the Church of Idolatry and established the worship of God by his own Imperial commands Iovinian also and Theodosius by their Royal Edicts set up and restored the true Religion which Iulian and Valens had put down and discountenanced Secondly The precepts given by
common observation should be so much verified in the practices of great men That Bells strike thick while they are rising but stand still and give no sound at all when they are at full pitch That Magistrates should like the Sun the higher in the Zodiack move the slower The more noble creatures are the more active they are Men more active then Beasts Angels then men One I remember observeth that God would not accept the first-born of an Ass because it was a a dull â—lothful creature The Spirit of God which is in all that are sanctified is compared to fire Acts 2. therefore they that would not grieve it must not be â—lothful in business but fiery fervent seething hot as the word signifieth in spirit serving the Lord Rom. 12. 11. Hence it was that the Church of Ephesus got letters testimonial from Heaven Revel 2. 2. I know thy works and thy labour how thou canst not bear them that are evil And indeed the more good a Justice hath in himself the less he will bear with evil in others Augustine hath a true saying Qui non zelat non amat He that is not zealous for God hath no true love to God For though love be a passion yet it delighteth to shew it self in acting for the party beloved When Calvin grew sickly some friends disswaded him from hard studying but he gave them this answer Vultisne Christum me invenire otiosum would you have Christ when he comes to me by death to find me idle So do ye think that when sinners Iehu-like drive furiously ye should not like Aegyptians go heavily least death find you idle Observe what became of the idle servant that hid his talent in a napkin Matth 25. 30. He was punished with an eternal long night who would not work in his short day 3. Consider the day of Judgement God will then search and sentence you discover and reward you according to your works Ye that examine and try others shall then be examined and tryed your selves and ye that acquit or condemn others shall then be acquitted or condemned your selves How should this thought move you to walk exactly since your hearts shall be anatomized and your lives manifested before God Angels and men Could ye but as Ierom hear the sound of the last trump always in your ears Arise ye dead and come to judgement surely ye would be holy Judges and Justices indeed Peter maketh this argument a strong enforcement to holiness 2 Pet. 3. 10 11. The day of the Lord will come as a thief in the night in which the Heavens shall pass away with a great noise and the elements shall melt with fervent heat the earth also and the works therein shall be burntâ—p seeing then that all these things shall be dissolved what manner of pâ—rsons ought we to be in all holy conversation and godliness Observe the certainty of it The day of the Lord will come If it were doubtful it would not be so dreadful but it will come surely though it come slowly therefore men had need to be holy Tertullian observed of all those that profest Christianity in his time none lived so loosely as those that did not believe the certainty of the day of judgement But observe 2. the suddenness of it The day of the Lord will come as a theif in the night when men at midnight are securely sleeping thâ—y dream not of nor prepare for a theif It is sometimes called a day Matth. 25. 13. propter revelationem secretorum things that are now dark and secret shall be then as clear and apparent as at noon day the fire of that day will make things legible which are written with the juyce of Lemons In that Spring time both wholsome roots and poysonous will be discovered which all the winter of this life were hid The books of Gods Omniscience and mans Conscience saith one shall be then opened and secret sins shall be then as legible as if it were written with the brightest star or the most glittering Sun-beams upon a wall of Chrystal Eccles. 12. ult And it is said to be at night propter improvisionem c. because of most mens unpreparedness for it The destruction of this new world by fire will find men generally in the same careless carnal secure sensual condition as did the destruction of the old world by water Luke 21. 35. as the snare on a sudden catcheth the bird so will that day of the Lord seise on such beasts Observe 3. the dreadfulness of it The Heavens shall pass away with a great noise and the Elements shall melt With fervent heat and the earth and the works thereof shall be burnt up Well may it be called the great and terrible day of the Lord when the Judge will be a consuming fire Heb. 12. 29. and shall come in flaming fire 1 Thes. 1. 6 7. try them by a fiery law Deut. 33. 2. before a tribunal of fire Ezek. 1. 27. plead with them in flames of fire Isa. 60. 15. and condemn ungodly ones to eternal fire O how dreadful is the voyce and noise of Fire Fire in the night how fearful and frightful then will such fires at the day of Judgement be As often as I think of that day my whole body trembleth saith Hierom. Observe 4. the Apostles inference from it What manner of persons ought we to be in all holy conversation and godliness as if he had said We had need to have grace in truth that must undergo such a trial We that must meet with so strict and dreadful an examination had need to be holy to admiration What manner of persons ought we to be in all holy conversation and godliness Surely if any argument imaginable can perswade to purity this terrible day can do it The sound of the last Trump may well cause a retreat and call us off from an eager persuit of the flesh and world Eccles. 11. 9. and it may also stir you up to purity if ye would meet Christ at that day in peace The Throne of Christ is a white Throne Rev. 20. 11. and O with what trembling heart wilt thou O black sinner stand before this white Throne 1 Pet. 4. 18. If the righteous be scarcely saved not in regard of the uncertainty but difficulty Where shall the sinner and ungodly appear Surely the drunkards cup then will be Wormwood not Wine The sentence on the swearer then will be of cursing not blessing as he loved cursing now so then will it come to him the Adulterers pleasure now will then prove poyson and the prayerless man now will then pray hard work in prayer for some ease some end if not a pardon yet a reprieve for one hour at least one drop of water to cool his tongue but he shall work at the Labour in vain and be eternally denyed O look therefore and make sure of true holiness of the power of godliness for the fire of that day will discover whether