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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45330	The beauty of magistracy in an exposition of the 82 Psalm, where is set forth the necessity, utility, dignity, duty, and mortality of magistrates : here many other texts of Scripture occasionally are cleared, many quæries and cases of conscience about the magistrates power, are resolved, many anabaptistical cavils are confuted, and many seasonable observations containing many other heads of divinity, are raised : together with references to such authors as clear any point more fully / by Thomas Hall ... ; with an additional sermon on verse 6, by George Swinnock.	Hall, Thomas, 1610-1665.; Swinnock, George, 1627-1673. Men are gods.	1660 (1660)	Wing H427; ESTC R18061	228,882	316

the Devil without the shield of faith or the sword of the spirit He needeth not the agency either of Magistrates in civil things nor Ministers in spiritual things but he hath ordained both It is his pleasure that both should in subordination to him be used and therefore neither can without sinning against him be neglected Objection 5. Say they we may not avenge our selves we must not render evil for evil but overcome evil with good Rom. 13. Answer Though a Christian must rather suffer then offer injuries yet he may nay must mind his own safety He may not unjustly offend his Brother but he may justly defend himself All private revenge is forbidden but the Magistrate is Gods Minister therefore as venge●n●e belongeth unto God so the Magistrate may in Gods place take revenge and one may implore his help as he may commit his cause to God so it be not done with a revengefull mind The meaning of the holy Scriptures is far different from the sense which the Apostate Iulian put on them When he had taken away their estates he put them off with a mock Your Master said Blessed are the poor and when he had sorely beaten them with his hands he would wound them with his tongue saying Your Master said If one beat you on one cheek turn to him the other The Gospel certainly was never intended for a cross but a comfort to a Christian and though its principal aim be to further him spiritually yet it never designed to hinder him corporally by any of those commands Christ is more tender of his people then to thrust them into the world like sheep among ravenous Wolves and to deny them leave of calling to those civil shepherds to take care of them God hath for that end appointed Magistrates to be nursing-Fathers and nursing-Mothers to the children of God to be as tender of them as provident for them as helpfull to them as Parents to their children as Nurses to their Babes They are set up by God himself to be a wall upon which the weak Ivie of the Church may lean and by which it may be supported Thus we see that piety is not opposite to authority though that faIse surmise that Christians were enemies to the policy and government of Kingdoms was the cause of several of the Persecutions in the Primitive times And indeed the Devil and his agents suggest to Princes to much to alienate their affections from religious persons But though some monstrous bodies have brought forth such an hideous birth That Religion denyeth all Rule yet you see how far the Gospel is from being the Father of such a Child when it commandeth lawful obedience to Infidel Magistrates It establisheth the first Table and surely do●h not abol●sh the second And Calvin thinks that least believers should think themselves free from that yoak Paul wrote the Epistle to the Romans to inform them of the contrary For it is very strange to corjecture that that God which is the God of order in the Churches should be a God of confusion in the Common-wealth No but the Original of this error is mans corrupt nature which hateth inclosures and banks and would have all common and level that he might run to excess of riot without any rubs or hinderances And thence it is that like waters stopt at a Bridge he roareth and maketh such a noise As the mad dog is enraged because of the chain that tieth him and the unruly Horse foameth and fretteth because of the Bridle that curbeth him So these men mad upon lust cannot endure to be chained by laws these furious Horses would have the reins on their own necks Secondly Those that in their practices contemn Magistracy sin against this ttruth discovered in the Text for they despise an Ordinance of God Rom. 13. 2. Some sin in their words by uncivil disrespectfull language The corruption of their hearts breaks out of their lips These filthy dreamers defile the flesh despise dominions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they opposed not so much the Officers as the Office not so much the Magistrate as Magistracy speak evil of dignities Iude ver 8. they blaspheme glories It is blasphemy against the second Table Our wicked times are a wofull Comment on that Text. Those persons and places which are honoured by the Spirit of God with glorious Titles are bespattered by them with dirty disgracefull language Because they could not by the power of their hands displace the Magistrate therefore with the poison of their tongues they did disgrace Magistracy These men begin to speak evil of the Gods and ordinarily end in speaking evil of God himself As Aretine by libellous and contumelious speaking against Princes came at length to disesteem God himself Observe how express the command of God is Thou shalt not revile the Gods nor speak evil of the Rulers of thy people Exod. 22. 28. This text is quoted by Paul Acts 23. 2 3. 5 where he called the High Priest whited wall and afterwards said he wist not that he was the High Priest which words are very much controverted by Expositors Some think he spake Ironically because he saw nothing in him worthy of that office and because the Priesthood was now determined in Christ he did usurpe that Office which did not belong to him and probably he was some Surrogate brought in through the disorder of the times by some sinister practices Others and that to me more likely expound it thus I wist not I considered not I heeded not in my haste in heat I took not sufficient notice but termed him whited wall which words I acknowledge might well have been spared The opinion of Iunius is that Paul did not know him to be the High Priest and therefore pleadeth his ignorance as at least an extenuation of his offence But whatever the sense of the words is this is clear that such as revile Princes disobey Gods precept Thou shalt not revile the Gods nor speak evil of the Rulers of thy people that is thou shalt not speak evil of them by reproach or calumny nor wish any evil to them by imprecation or curses Nay the Holy Ghost speaketh the persons guilty of this sin to be impudent audacious sinners 2 Pet. 2. 10. They are not afraid to speak evil of dignities as if he had said If they had feared either God or man they would not have dared to commit this sin They were bold sinners indeed that durst spit their venom in the faces of the Gods and with the sword of their mouths adventure upon the mouth of the sword O to what an height of unholiness are they arrived that bring railing accusations against the Gods when the Arch-angel durst not bring one against the Devil Iude ver 9. But their tongues are set fire on hell Iames 3. 6. therefore no wonder if they are set against heaven Psal. 73. 9. Is it fit to say to a King

blasphemed and his Worship Day Servants to be despised he will cause them to be despised he will pour contempt on such Princes Iob 12. 21. Psal. 76. ult if El●es Sons be vile it is because they made themselves so by their wickedness 1 Sam. 3. 13. The loose lives of Rulers doth detract from their authority As a wicked Minister cannot with comfort and confidence reprove another for those crimes of which himself is notoriously guilty So a wicked swearing drunken Magistrate cannot with comfort punish another for those sins whick riegn in himself We Princes said Queen Elizabeth are set as t ●ere upon Stages in the sight and view of all the world the least spot is soon spied in our garments a blemish quickly noted in our doings it behoves us therefore to be carefull that our proceedings be just and honourable As Ministers in their calling so Magistrates in theirs are Gods Embassadors and represent his person and therefore they must do nothing unbeseeming their great Lord and Master Since God condescends so far as to Gift them and grace them with his own name they must walk like Gods on earth As Alexander said to one of his name Aut fortiter pugna aut nomen depone Either fight like Alexander or never ●ear his name So say I either act like God or never bear his name Rule as God would rule Judge as God would judge Punish as God would punish and reward as he would reward As he hath given you more Power and Opportunities of honouring him then he hath done to others so he expects more from you then he hath done from others for men to be called Gods and yet fight against God to make Laws against his Laws to use or rather to abuse their Power against that God that gave it this is to be Gods in name but Devils indeed What Gods and be Drunken Gods and take bribes Gods and be cruel and covetous c. Hell is full of such gods To such we may say as Naomi said sometimes in another case Ruth 1. 20. call me no more Naomi i. e. beautifull but call me Mara● bitter so say I call those no more Gods and Governours but call them Beasts and Devils Quest. But what must Magistrates do that they may resemble God whose name they bear Answer They must labour to resemble him In nine Particulars 1. In Wisdom 2. Simplicity 3. Impartiality 4. Clemency 5. Patience 6. Tenderness to the Poor Gods name Worship Gods Ministers 7. In searching into causes 8. Judging justly 9. Doing good to all 1. They must get Wisdom and dexterity in their calling As Ministers Mal. 2. 7. so Magistrates should be men of Knowledge Deut. 1. 13. Psal. 78. ult able to discern between good and evil that they may rightly time and circumstantiate their actions Eccles. 8. 5. and thereby uphold the State Prov. 29. 2. David was wise as an Angel of the Lord 2 Sam. 14. 17. Ezra must appoint none for Judges but such as know the Law Ezra 7. 25. T is an art of arts and a science of sciences even one of the hardest works in the worlds rightly to rule men He had need be an Argus or like the Ring in Ezekiels wheels full of eyes Ezek. 1. 18. another Ianus to look forward and backward that he be not surprized Men are witty in wickedness and subtile to smooth over bad causes with fair pretences So that if the Magistrate be not a very wise judicious experimental man they will easily escape the sword of Justice hence Solomon is commended for asking Wisdom 1 Kings 3. 9. T is well observed that Rome saw her best dayes under her most learned Kings and Emperors as Numa Augustus Titus Constantine Theodosius c. An ignorant Ruler is like a blind Pilot that lets the Vessel be ruined on Rocks and Sands Hence t is set down as a sore judgement when Princes are children and Babes rule over men Isa. 3. 4 5. not children in years but children in discretion then men fall to oppressing and wronging one another As bodily Physitians so State Physitians should have an Eagles eye a Lyons heart and a Ladies hand Such as Rule others had need to be well instructed themselves that so they may see with their own eyes T is dangerous for Church and State when the Governours of it are ignorantly led by others and cannot Judge of the things which are propounded to them Hence t is that the Lord would have them to Write Read and Study his Word that they might be able to Rule according to it Deut. 17. 18. which made Iehoia●a the High Priest at the inauguration of King Ioash to deliver the Testimony or Book of the Law unto him 2 Kings 11. 12. that by observing the Preceps and Presidents there recorded he might Rule accordingly He must know Gods Law and he had need to know the Laws of the Land too else how will he be able to determine according to Law if he do not know the Law The Scripture is the best Counselor for the greatest Stateseman in the world This is the way to make him prosper Iosh. 1. 8. To this end they should get Godly and Learned Counsellors about them that they may be able to resolve their doubts and direct them in Gods paths T is of great Consequence for Princes to have a Ioseph a Nehemiah a Nathan a Daniel about them Whilst Iehoia●a the Priest lived who was a pious and a learned man it went well with King Ioash and all his Kingdom 2 Kings 12. 2. but when that good man was dead all went to ruine As a Minister must not be a Novice left he fall into Temptations so a Magistrate had need to be an experimental well-seasoned piece that he fall not into snares and as a Minister should have somewhat in him more then an ordinary man ex quovis ligno non fi Mercurius ignorant logs become not Thrones and Pulpits so a Magistrate should have something in him that is eminent and exemplary and something of an Orator whereby he may perswade to goodness recall men from wickedness commend the Vertuous disgrace the Vitious comfort the comfortless and exhort men to Vertue Iulius Caesar got the Empire and held it by Arms and Letters hence he is painted standing upon the Globe of the world holding in his left hand a Book and in his right a Sword with this Motto Ex utroque Caesar Emperor by both 2. In Simplicity God mingles with nothing he 's free from the mixture of a private or passionate spirit So should Rulers be pure gold without any dross as much as in them lies of sinfull anger malice fear or hatred Isa. 1. 25 26. he that cannot rule himself is unfit to rule others 3. Impartially As God is no respecter of persons but punisheth sin where ever he finds it be it in rich or

Judgement for one special end of that great day is Iudicare non judicata male judicata To punish those sinners wh●ch have escaped unpunisht here and to rectifie the unrighteous judgements of the world This made a wicked Judge on his death-bed to weep and being asked why To think said he that I who have Judged others am going now to be judged my self As Masters on earth must remember that they have a Master in Heaven Co●os 4. 1. so Judges on earth must remember that they also have a Judge in Heaven to whom they must shortly give an account Let Judges then remember that excellent counsel of I●hosoph 〈◊〉 to his Judges 2. Ch●● 19. 6 7 Take heed what ye do for ye judge not for men but for the Lord wh● is with you in the judgem●ent 1. Here is a duty enjoyned and that is Circum spection and accurate walking take heed what you do which is again repeated here is caution upon caution ver 7. to make the deeper impression in them q. d. the execution of Justice is curious work you had need therefore of open eyes steady hands and upright hearts 2. Here is the Means to attain this let the fear of God be upon you ver 7. He that fears not God will little regard the distresses of men Luke 18. 4. and will make but a sorry defender of such as do fear him whereas he that truly fears God dares not wrong man Gen. 42. 18. Nebem 5. 15. Piety advanceth Magistracy t is the Honour of their Honours as we see in Constantine the Great and therefore t is made a chief Qualification of a Magistrate that he be one that fears God Exod. 18. 21. 2 Sam 23. 3● and keeps his Commandments Ioshus 1. 8. Psal. 2. 10 11 12. The lives of Rulers are the Looking-glass by which Inferiors dress themselves and the Rule by which they walk they had need therefore to see how they walk for such Magistrates usually such people This fear of the Lord is the foundation of all other Graces and where this is wanting all is wanting all vertues without this are but empty shels shews shadows 2. They must not respect persons in judgement Prov. 18. 5. be they old or young Rich or Poor Citizens or Strangers Christians or Heathens friends or foes he must not look at the Greatness of their persons but the Goodness of their cause As God respects not any outward thing in man to move him to do so and so so Rulers must resemble him Partiality staineth Justice and cuts in pieces the very Nerves of a State 3. Take no Gifts Bribes blind the eyes of the wise and make them to pervert judgement Judges anciently were pictured without hands and without eyes 1. Without hands to note that Judges must not take gifts 2. Without eyes because they were to administer justice according to every mans cause without respect to any mans Relation whether friend or foe as Christ so those that rule under him must not judge by outward appearance but they must judge righteous judgement Isa. 11. 3. There are four great perverters of judgement viz. fear favour hatred Bribery this last is not the least of the four and therefore is so frequently condemned in Scripture Exod. 23. 8. Deut. 16. 17. 16. 19. 27. 26. Iob 15. 34. Prov. 15. 27. 17. 23. 28. 21. 29. 4. Psal 26. 10. Isa. 5. 23. Amos 5. 12. Micah 3. 10. Acts 24. 26. They must imitate Moses and Samuel who cleared themselves from this sin Numb 16. 15. 1. Sam. 12. 3. For he that taketh a gift selleth himself and is bound to do somewhat for the bribe he hath received T is therefore made one note of a Citizen of Heaven that he despiseth bribes and takes no rewards to condemn the innocent Psal. 15. 5. Isa. 33. 15. There is no difference in Gods Dictionary between Bribery and Theevery Isa. 1. 23. There is little difference between Give ye and Deliver ye unless it be this that the one goes in chain of Gold when others lie in Fetters of Iron If any would see the Question stated how and when a man may take a gift let him peruse Rivet on Hosea 4. 19. p. 617. folio Brochmand C. Consc. 2. Vol. p. 5061. 4. Since we are backward to the best things Iehusaphat useth Motives to encourage and excite Judges to a careful and conscientious discharge of their duty 1. They Judge not for man i. e. not simply in the name and authority of men but for the Lord who is the Supream Ruler to whom they must account and therefore it greatly concerns them to take heed what they do Kings causes call for great care and consideration be that will manage them well must take ●eed what he doth 2. They must consider that God is with them which serves first for Caution if they do ill he is with them to punish them for though they be mighty yet God is Almighty and there is a greater then they Iob 33. 12. who stands in their Assemblies not as a bare Spectator but as a Witness Judge and Avenger of such as act unrighteously Iob 12. 18 19 21. 2. It serves for comfort he is with them to defend them if they do well The Devil throws his darts principally at them they destroy his Kingdom and therefore he useth all means to destroy them he saith to his Agents as Aram the King of Syria said to his followers 1 Kings 22. 32. Fight neither with small nor great but against the King of Israel for when the Commander is conquered the Souldiers fly 3. There is no iniquity in the Lord there is no injustice in him and therefore let there be none in you But of this see more Verse 2 3. of this Psalm How great then is the sin of those who are not afraid in the very eye of the Al-seeing God to favour wickedness and act unrighteously T is true they will formally and in words confess that they reign Dei gratiâ providentià Dei yet they are so blinded with their Pomp and infatuated with their Greatness that God is not in all their thoughts nor must He his Laws or People have any room amongst them These the Psalmist ●acitely reproves by telling them that God stands in their Assemblies and takes notice of all their ways Observation 9. The judgement of Iudges is the Lords judgement Deut. 1. 17. 2 Chron. 19. 6. they have their power from him Iohn 19. 11. and therefore such as stand before Judges are said to stand before the Lord because the judgement is his Deut. 19 17. yea though they be wicked men yet he judgeth amongst them though not always by consenting and approving of what they do for they oft err and do unjustly yet alwayes by observing and over-ruling their Counsels to his own praise and though they have Self-ends and Plots yet

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

a greater then I can and doth he is with you in the Judgement Wherefore now let the fear of the Lord be upon you take heed and do it for there is no iniquity with the Lord our God nor respect of persons nor taking of Gifts ver 7. When the Ethiopian Judges were set in their seats of Judicature certain empty Chairs were placed about them some say twelve into which they imagined the holy Angels came And this they hoped would work in their Magistrates circumspection and fear of doing any thing unworthy the Angels eye-observation I must tell you a greater then Angels is here even the God of Angels therefore be wary and watchfull take heed what ye do Among the Egyptians it is reported When their Rulers were set they caused the Image of a Divine Numen to be hung about his neck who sat next to the Judges The Deity is ever near you with you among you Let the consideration thereof quicken you to zeal and faithfulness in all your transactions This made David the King of Israel so upright and holy in his Conversation I have kept thy prec●pts for all my wayes are before thee Psal. 119. 68. Observe his holy carriage I have kept thy precepts and its heavenly cause for all my ways are before thee or as in another place I have set the Lord always before me Psal. 16. 8. As if he had spoken I have not done what seemed good in my own eyes I have not walked according to my own will but my race hath been according to the Rule which thou hast prescribed me I have kept thy precepts for I considered thou wast an ear-witness to my words therefore I did set a watch before my lips that I might not offend with my tongue that thou wast an eye-witness to my works therefore I endeavoured that my feet might not decline thy paths That thou wast an heart-witness to my thoughts therefore ● durst not ●et vain thoughts lodge within me I have kept thy precepts for all my ways are before c. Surely If Alexanders empty Chair which his Captains when they met in Council sate before them did cause them to be kept in such good order what behaviour should the presence of God cause among the Gods The Jews covered Christs face and then they bussetted him Men hide God from their e●es and think to hide themselves from Gods eyes and then make bold to provoke him Believe it Reader God seeth thee what ever thou dost he is present with thee wherever thou art when thou art in thy Closet in thy Family among thy Neighbours when thou art punishing Drunkards or Swearers in the Parish where thou livest when thou art sitting on the bench at the Sessions or Ass●ze he observeth in what manner thou actest whether coldly and carelesly as one indifferent about the discouraging of sin though sin deal not so mildly with men when it turneth them into intolerable and eternal flames or whether diligently and fervently as one fired with love to his Majesty and zeal for his glory and hatred of iniquity He observeth from what principle thou actest whether from nature or grace and for what end thou actest whether thy own or his glory whether it be to please such a man or the blessed God whether to get thy self a name or to make his name great Iob hath a notable expression I wish it were written on every Magistrates heart He withdraweth not his eyes from the righteous but with Kings are they on the throne Job 36. 7. He is totus oculus all eye he seeth you through and through his eyes are with Kings on the throne to observe what the King doth there to see whether Justice and Judgement are the habitation of his throne whether the Scepter of his Kingdom be a righteous Scepter whether he be cloathed with grace as with a garment and arrayed with purity as well as purple to see whether the zeal of Gods hóuse do eat him up Psal 69. 9. and he prefer the Spiritual before the Temporal good of his people to see whether he will suffer them to be lawless in Religion and allow out of hellish policy that which is destructive to Piety even a cursed Toleration Gods eye Sirs may well make you look well to your wa●king to your hands and hearts Are uncleanness injustice oppression lukewarmness atheism bribery fit objects for Gods eye It was ordered in the Law of Moses that when any went forth of the Camp to ease Nature they should dig an hole with a Paddle and cover it and the reason is given Fo● the Lord thy God walketh in the midst of thy Camp therefore shall it be holy that he see no unclean thing in thee and turn away from thee Deut. 23. 13 14. This Law noteth how the presence of God should keep us from polluting our selves Sin is the souls execrement Gods walking among us should work in us an hatred of such defilements Gods eye may make you work as gods among men Cesars Souldiers were prodigal of their blood when he beheld them How bold should ye be in the discouraging the sturdiest stateliest Offenders How forward in the countenancing the poorest pious Christian considering that God beholdeth you Epaminondas rejoyced much that he had done noble exploits his Parents being alive to take notice of them What noble acts soever are done for the promoting Godliness for the stopping the mouth of wickedness by the children of the most High are all known to the everliving Father who recordeth them faithfully and will reward them bountifully be therefore exact in your walkings and zealous in your working since your labour shall not be in vain for the Lord 1 Cor. 15. ult Secondly Consider the day of your dissolutions is hastening While ye are creeping only in Gods way or doing negligently Gods Work death is posting with speed towards you Consider the verse following the Text though he hath said Ye ars Gods and called you children of the most High yet ye must die like men Your honours and your worships your Majesties and your Highnesse must shortly lie in the dust and be as low as the meanest Diseases spare none for their fine Cloaths high Places or great Estates And the Cannon of death doth as soon hit the great Commanders as the Common Souldier it maketh no difference Charles the great Pompey the great and Alexander the great were all little in Deaths hands Men in places of greatest power are not persons priviledged from the Arrest of this surly Sergeant Ye that are Divine in name have human mortal natures and as ye are Shields of the earth so ye are earthen Shields What is said of the Duke of Parma's Sword is true of Death it maketh no difference between Robes and Rags between Prince and Peasant It is the way of all the Earth Iosh. 25. 14. The great Road in which all Travell and the end of all the living Iob 30. 23. The great Inn to which all

Vbi Praeses Philosophus Pius ibi felix civitas Aristor V. Plura apud Langium in Polyanth de Magist●at Q. 12. p. 1670. edit ult * See my Comment on 2 Tim 3. 2. p. 27. Judges are called Gods and God is known by giving not by receiving Quatuor ista timor odium dilectio census Saepè sol●nt hominum rectos pervertere sensus See four good Lessons from Gods-al-seeing eye in my Commentary on 2 Tim 4. 1. Obs. 3. p. 306. Iudicium est ipsius Dei Originaliter authoritativè principaliter at Magistratus Minis●●rialiter instrument al●er Iudicium Dei est proinde Iudex in tribus D●o debet conforma●i in Po●estate Bonitate Veritate Sic certent causae ut non cer●●nt pect●ra Sapi●●●lem omnia prius experiri quàm armis d●cet Terent. See this Text more fully vindicated from all Socinian Cavils by Gerhard de Magistrat p. 360. Est fallacia à dicto secundum quid ad dictum simpliciter●am simpliciter non reprehendit judicia sed temeritatem in litigando quod nihil privatim transigere voluerunt sed in resaepè leviculâ alter alterum ad tribunal Ethnici judicis pro trahebat non sine injuria contemptu Christianitatis Baldwin in locum Ut majorem efficaciam habeat objurgatio inducitur Deus summ●s Iudex in●repans judices mino●es Bellarm. * How Abstracts increase the Sense See my Schools-Guard Rule 36. † G●avel the word in the Text which signifieth in●quity or perversness comes from Gnaval to deal perversly and wickedly Usque qu● judicabitis iniquitatem H●b i. e. quamd●u perseverabitis in hoc peccato iniquè judicand● Piscat * See my Schools-Guard Rule 30. See this phrase more fully explained in 〈◊〉 r. Caryll on Iob 13. 8. p. 377. Nasha ●st personam respicere honorare adm●rari in gratiam alicuj●● aliquid facere Leigh Non dicit impios suscipitis sed facies impiorum suscipitis at intelligas eum non de quibusvis impiis sed de iis loqui qui spectabiles sunt vel propter generis praerogativam vel proper opum splendorem Musculus * Reshagnaim Improbi inquieti turbulenti Selah hic adscriptum monet malum hoc quo nihil magis execrandum passim apud eos quoque qui admodum justi videntur planè regnare Ut Scultetus è Bucero Cantor ubi ad ●anc vocem pervenerat a●toll b●t vocem suam hoc signum erat gravem ibi sententiam contineri in quam a●im●s intendendus erat redditur à doctis per planè summè vehementer Ravanellus See more in such as Comment on Psal. 3. 2. Rivet in Psal. 24. 6. p. 170. folio * See Mr. Reyners Government of the Tongue p. 178. Great men should be good men V Burroughs Gratious Spirit p. 204. Mobile m●tatur semper cum Principe Vulgus Claudian A capite primum co●putrescunt Pisces Prov. Humanum est errare at Diabolicum perseverare in errore Gerson * See Mr. Rob. Bolton on that Text and Mr. Fran. Tayl●r Quaenam potest perniciosior esse perversi●as quam si apud medicum invenias mortem apud doctorem mendacium apud Iudicem injustitiam Musculus V. Comforts against Oppression Mr. Ash his Ser. on Psal. 9. 9. preacht 1642. and Mr. Caryll S●r. on Psal. 119. 134. preacht 1651. Meiosis V. Schools-Guard on that figure Pressa est pauperlas opulentia spl●ndida regnat Dives ubique valet pauper ubique jacet Prosopolatria est Idololatria See more on this Point in my Comment on 2 Tim. 4. 19. p. 468. * Auro loquente quis tace●it Dente timentur ●pri defendunt cornua cervos Imbelles damae quid nis● praeda sumus Martial Epigr. l. 13. ep 95. * V. Schools-Guard Rule 43. Shiptu dal judicate pro tenui Mont. The word Poor is a comprehensive word including in it all sorts of Poor Ia●om Pupillus Orphan●●● Lam. 5 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tenebrosus quod liberi quodammodo amittunt lucem pupilla● oculo●um amiss●s parentibus Minshew Hitsd●ku justificate absolvite justum pronunciate Humile●● 〈◊〉 ju●●ificate Vulg Lat. Rash paupe from Rush depau●erdri to be impo●risht or made poor Eb●on 〈◊〉 a poor indigent needy creat●re from Abab 〈◊〉 because the poor that have nothing desire food rayment money and such things as they want 1. 〈◊〉 2. Iustificate 3. Eripite Eripere pauperem de 〈◊〉 potentis est senten●am adversus potentem pro paupere justè pronuntiatam executi●● ma●dare reipsa efficere ut pauper 〈◊〉 trimenti à potentiore inimico patiatur Bellarm. Mens necessities are many but most of them spring from Ignorance and want of Skill or Impotency and want of power both noted here by blindness and lameness Iob was a guide to the blind and a staff to the lame leading the one and supporting the other D. Sanderson 1. ser. ad Magistr p. 162 The first thing we do in a morning is to put on our cloaths before we eat or drink we do this So should every good Magistrate prefer publike Justice before his own private affairs much more before his Jades his kites his Curs and pleasures D. Sanderson 1. Ser. ad Magistratum p. 155. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A ist Etbick l. 5. V. Mr. Ant. B●rges his S●r. on Psal. 106. 30. p. 2. Preacht 1644. and Dr. S●ndersons Ser. on the same Text p. 238. Mr. 〈◊〉 on Ezek. 1 14. p. 74. E● resp ad interitum inclinant in quibuss bo●i à malis ●hil disferunt Antisthenes Pinguior 〈◊〉 mactari Deo noil po●est quam h●m● sceleratus See six Motives to quicken Magistrates to do Justice in Mr. Taffy ● on Amendment p. 122. 354. and ten more in Mr. Levisy Iehosophats charge P. ●5 80 c. Clerks M●rror chap. 74 75. Plat● de Repub. lib. 4. 〈◊〉 super rotis su● In capital causes especially del●beration must be used V Godwi● I●●wish An●iq lib. 5. cap. 6. p. 195. See more Directions in Mr. Lawson his Body of Divinity on the ninth Commandment p. 221 c. ☜ Exuit personam iud●cis quisquis amici 〈◊〉 Ci●ero 〈…〉 V. Plutarch de Iside * Magistrates must be Anschci Cha●●l Viri vir●●tis Valiant men ●udex neminem ti●e at nis● se●psum See many Reasons why Magistrates should be couragious in Dr. Sandersons 1 ●er ad Magistratum p. 176 c. Fiat justitia ●uat mu●dus * See how Magistrates must be like Lions in seven particulars in M. Iohn Carters Ser. at No●wich on Revel 5. 5. p. 120. Stiled the Lion Bene ●acere 〈◊〉 audire regium est Seneca It is a good clause which I have read in Minshew that in the Oaths of the Kings Justices They shall swear to do right notwithstanding the Kings Letters An. 18. ●dw 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aris●ot See Mr. Ash his Ser. on Psal. 31. 24 preacht 1642. Affectus u●i judicat ibi ratio