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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

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

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 ●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 Hose● 13. 11. He sent wicked Saul as well as religious D●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 Zacha●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 Am●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

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

God hath a Plot above their Plots which they effect when they mind nothing less as we see in Pilate Iudas Satan in putting Christ to death Acts 2. 23. 4. 28. Be patient therefore and silent under the unrighteous censures and judgements of men for God can and will turn them to his peoples good as we see in Iosephs selling and imprisonment in the three young men that were cast into the fiery Furnace and Daniel into the Lyons D●n yet all advanced to honour by their sufferings Observation 10. Going to Law when just occasion requires is lawful To what end hath God ordained Judges Deut. 16. 18. and commanded men to bring their causes and controversies before them Deut. 19. 17. 25. 1. it they might not hear them Would God think we stand in their Assemblies and judge amongst them if such judgements were unlawful or would Christ have approved or not rather reproved men for going before the Magistrate Luke 12. 58. 18. 3. T is true indeed 1. A man should not go to Law for every trifle for every vain hasty word or petty trespass to disquiet a mans self and molest his neighbour argues a turbulent unmortified spirit T is the glory of a man to pass by such petty offences Men should not for a six peny damage spend six pound T is a shame that our Law is not rectified in this particular 2. He must not go to Law in malice or with a revengeful mind to destroy his neighbour but he must do all in a spirit of love and meekness defending himself from wrong by Law and seeking Peace Truth and Righteousness 3. A man must make Law as men do war their last Refuge He must use all wife means to prevent it by offering Peace and Reconciliation referring it and putting it off as long as may be and when nothing will do we may safely fly to the Law The Anabaptists hold it unlawfull what ever the injury or abuse be to go to Law or seek to the Magistrate for aid But their folly will easily appear if we consider 1. That God hath ordained Magistracy for this very end to succour us in our distress 2. We have Examples of those who have pleaded their cause and that before Heathen Judges as Christ before Pilate Iohn 18. 23. and Paul when he was in danger did plead the Law and appeal to Caesar Acts 23. 3. 25. 10 12. Objection Mat. 5. 39. 40. Christ forbids us any resisting of evil c. Answ. Christ speaks there against private and inordinate revenge proceeding from Wrath and Passion and not against lawfull ordinate publick defence before a Magistrate 2. The words are not Positive but comparative q. d. rather then thou shouldst be provokt to reward evil for evil suffer a double injury and if by thy bearing and forbearing Peace may be preserved the Gospel honoured thy profession adorned and thy Brother bettered then thou must suffer two injuries rather then revenge one Objection 2. 1 Corin. 6. 1. to 8. Here say the Anabaptists the Apostle speaks against mens going to Law Answ. There is no such thing in the Text as will easily appear to such as read it at large 1. The Apostle doth not simply condemn mens going to Law but he condemns their bitterness and cruelty in Lawing not bearing one with another but vexing one another for trifles when Christians should be patient ready to forgive injuries according to that of our Saviour Forgive and it shall be forgiven you Luke 6. 37. 2. He blames them for that they being Christians yet went to Law before Heathenish Judges to the reproach of Christianity for they being Christians should have had Christians to have heard and ended their controversies So that he doth not condemn their going to Law but tells them how they should do it See what Anabaptistick Logick here is because Christ forbids Lawing before Heathens therefore we may not go to Law before Christians The Argument is Cogent thus The Apostle condemns Christians for going to Law before Heathen Judges therefore he allows of it before Christian Judges 3. If the Apostle should absolutely condemn all suing to the Magistrate in case of wrong then he should contradict his own Practice for he being in distress did more then once Appeal to Caesar. See this Case fully cleared by Mr. Iohn Downam on the Sacrament chap. 12. P●rkins Cases of Conscience l. 3. c. 3. Q. 1. p. 118. folio and Treatise of Christian equity p. 446 447. Vol. 2. Zepper de Legibus Mosaic l. 5. c. 6. p. 693. VERSE 2. How long will ye judge unjustly and accept the persons ●f the wicked Selah THese words are a Prosopope●cal speech where the Lord is brought in Reasoning Reproving and Expostulating the case with the unrighteous Judges of those times Such is the Pride of great ones that they cannot bear a reproof from men and therefore the Prophet to procure the more Authority to what should be spoken brings in God himself reproving them hence some Interpreters conceive that for explanation sake the word saying may fitly be added to the end of this first Verse God standeth in the Congregation of the mighty he judgeth amongst the Gods Saying How long will ye judge unjustly q. d. Since I am present and President amongst you how long will ye favour the wicked and plead their cause against the innocent In this Verse we have 1. The sin reproved in general and that is Vnjust judgement a sin most proper and peculiar to Judges To be covetous envious passionate and proud is evil but to judge Unjustly to justifie the wicked and condemn the just is not only abominable but an abomination in the Abstract Prov. 17. 15. This is iniquity and perversness with a witness 2. Here is the Duration of their sin implyed in the Word Vsque quo how long it implies that they had for a long time persevered in this Practice and therefore he doth not simply say ye do Unjustly But how long will ye do Unjustly How long will ye favour the wicked in his wickedness and condemn the just The Interrogation is a vehement Negation q. d. ye ought in no wise to continue so long in your injustice as you have done 3. Here is the Generality of the sinners implyed in the word Ye how long w●lye i. e. all of ye judge unjustly There might be some few some gleanings as the Prophet speaks Mica 7. 1 2. of just Judges but the generality was very corrupt 4. Here is an Exegesis an Illustration or if you will an Aggravation of what went before Ye judge unjustly what 's that why ye accept the persons of the wicked q. d. ye admire their persons ye favour their faces ye plead their causes but the cause of the Poor and the Righteous man cannot be heard In the Original tis ye accept the face of the wicked Now to accept the face of a

favour it should be towards the poor This is the very end why Rulers are set up viz. to execute judgement and do Justice amongst the people Isa. 56. 1. Hos. 12. 6. Amos 5. 24. Zach. 7. 9. Therefore t is that David prayed for his Son Solomon that God would give him a clear understanding and right judgement to discern between good and evil and an upright heart to walk answerable to light received that so he might Iudge the people with righteousness and the poor with judgement Psal. 72. 1 2. and Solomon himself makes the like prayer 1 Kings 3. 9. and the Queen of sheba tells him that God had raised him for this end 1 Kings 10. 9. It was the honour of the Kings of Aegypt that they bound their Judges by Oath not to act unjustly no though they themselves should command them so to do Cloathing is an Ornament and Diadem is a glory all Magistrates like Iob should put on righteousness as a robe and judgement as a Diadem Job 29. 14. So did Christ Isa. 11. 5. This was Davids honour that he executed Justice and Judgement to all his people 2 Chron. 18. 14. This is so lovely a thing that Absclom when he would entice the people from David tells them that if he were made Judge in the Land though David did not Yet he would do them justice 2 sam 15. 4. As Injustice is all Vice so Justice comprehends all Vertue so excellent a thing is Justice This is our duty Micah 6. 8. as every man in his place must do justly so specially the Magistrate 2. T is our Security Isa. 33. 15 16. it establisheth Thrones Prov. 16. 12. 29. 14. Ier. 22. 3 4. and preserves a people from ruine Amos 5. 15. There is no one thing religion excepted that doth more secure and adorn a Nation then Iustice doth T is both Col●mna Corona Reipublicae it is a Prop to make it subsist firm in it self and as a Crown to render it glorious in the eyes of others T is as the Cement in the building which holds all together Take this away and Nations will quickly run to ruine Ier. 5. 1. 21. 12. Gall is bitter and Hemlock is poysonous now when Judgement is turned into Gall and righteousness into Hemlock judgement is not far from that people Hos. 10. 4. Amos 6. 12. The Law thunders out curses against such as pervert judgement specially the judgement of the fatherless and the widow Deut 27. 19. Prov. 24. 24. 3. T is our Glory Righteousness exalts a Nation Prov. 14. 34. and brings a blessing on it Tlse Lord bless thee O habitation of justice Ier. 31. 33. So that what Solomon saith of Wisdom is most true of Justice Exalt her and she shall exalt thee to honour she shall be to thee an Ornament of grace and a Crown of glory shall she deliver to thee Prov. 4. 8 9. Justice and Judgement is more acceptable to God then Sacri●ice Prov 21. 3. without it all duties are an abomination Isa. 1. 15. Amos 5. 21 24. and our prayers in vain Iosh. 7. 20. A Heathen could say that the choicest gift that ever God gave to man considering what miseries he is subject to was government by justice which bridleth and reftraineth the presumption of the furious preserveth the innocent in his honesty and yieldeth equally to every man his due Now that Justice may be rightly dispensed to all seven rules must be observed Do Justice 1. Discreetly 2. Speedily 3. Impartially and Universally 4. Resolutely and Couragiously 5. Righteously and Exactly 6. Soberly 7. Diligently 1. A good Magistrate will execute justice Discreetly he is not rash nor heady but he ponders all Circumstances of person time and place and judgeth accordingly Now as a word spoken in season or as t is in the fountain a word set upon its wheels having a due concurrence of all Circumstances is like Apples of Gold in pictures of Silver not only ly delightfull to the eye but profitable to the possessor Prov. 25. 11. so an act of Justice rightly circumstantiated is both pleasant and profitable He must not regard bare accusations for who then should be innocent Christ himself was accused for a Blasphemer and an Enemy to Caesar and the Apostles were called Deceivers and yet they were true men 2 Cor. 6. 8. Besides wicked men are very subtile in concealing forging and wrapping up their sinfull practises Micah 7. 3. but a Prudent Magistrate will sift and search out the truth of a matter De●t 17. 4. Iob 29. 16. For want of this wise David was overseen and gave away good Mephib●sheths estate unheard upon the bare accusation of a self-seeking Ziba 2 S●● 19. 29. and it was hard to censure Queen Vash●i before she was heard speak for her self Hester 1. 19. T was good counsel and he did practice it himself which Al●xander gave to his Judges that when they had heard one party speak they should stop one ear to hear what the other party could say for himself T is folly to speak before we know the depth of the matter before us Prov. 18. 13. God will have both parties heard Exod 22. 9. 2. Speedily He must expedite causes and not make a long harvest of a little crop Delay oft makes the remedy worse then the disease To tire out the poor the fatherless and the widow with redious suits and dilatory courses till they have no means left to prosecute their righteous cause is an act of great unrighteousness Christ is described and a Magistrate cannot follow a better coppy to be one that seeketh judgement and executeth justice speedily Isa. 16. 5. So did David Psalm 101. ult As t is ill to do right rashly so t is a wrong to do it delayingly and as they do a double courtesie who do it speed●ly so they do double right who do it though discreetly and deliberately yet quickly When the Poor woman petitioned Philip King of Macedon to hear her cause he answered that he was not at leisure then said she Be ●ut King The King laying to heart her speech gave speedy audience not only to her but to all men from that day forward and the Emperour Tr● jan on horseback ready to go to battle alighted to hear the complaint of a poor woman Impartially and Universally to All without fear of foes or favour to friends As Gods justice knows no Relations Isa. 27. 11. Ier. 22. 4 24. So Magistrates in point of Justice must know none Levi in this case did know neither Father nor Mother Brethren nor Children Deut 33. 9. David punisht his Abs●lom with a three years banishment for his sratricide 1 Kings 13. 38. King Asa deposed his own Mother for her Idolatry 1 Kings 15. 13. and that resolution of Saul was Heroick if it had been well grounded Though the fault be found in Ionathan my Son he shall surely dye 1 Sam. 14. 39. T

is excellent but hard to censure those we love T is the causes Equit● and not the persons Intimacy that must sway us if the person be wicked though he be never so neerly rela●ed to thee Punish him as that Noble Roman did his Son for siding with Cataline Te Patri● genui non Catalinae and as that man who pleaded kindred My Lord I am your Kinsman said the prisoner Are you so said the Judge why then you shall have a higher Gibber erected that all the world may see that I will do Justice to a Kinsman When Zaleucus had made a Law against Adulterers that whosoever should be found guilty thereof Exocularetur he should have his eyes put out It so fell out that his Son was the first offender whereupon sentence was pronounced and execution ready to be done The people intreating the Judge his Father to pardon the fault upon deliberation he put out one of his own eyes and one of his Sons and so shewed himself Pium Patrem justum Iudicem a good Father and a just Judge As Aristotle said sometimes Amicus Secrates c. S●cr●●tes I love and Plato I love but I love the truth above them all So say you My friends I love my kindred I love my children I love but Justice and Judgement I love above them all Justice is pictured blind with a Sword in one hand and a ballance in the other it cannot see a Rich man from a poor nor a friend from a foe It makes not the Law like a Spiders Web which catcherh little Flies whilest the great ones break thorow It knows that one sinner one Achan one S●ul one Ahab unpunisht destroyes much good Eccles 9. ult 4. Resolutely and Couragiously Judges must not fear the faces or the frowns of any for the Judgement is the Lords which they execute who will defend them in it Exod. 18. 21. Deut. 1. 17. Nehem●ah Chap. 6. 11. will not fear not fly but stands it out against all the Plots and Power of Sanballat and his confederates Gods Ioshua's and Zerubbabels must be strong and of good courage Ioshua 1. 9. Hag. 2. 4. Hence Constantine is stiled a man-child for his courage in venturing for the Churches Weal The Lord himself is a Shield and Sanctuary to the Shields of the earth he is on their side and therefore they should not fear what man can do unto them Psal. 56. 5. 118. 6. Inferiour creatures when backt by a Superiour are full of spirit A little Dog will venture on a creature far stronger then himself when his Master stands by to back him Do Justice faithfully and then let the world fall on thee it shall never hurt thee if any dare to do injustice do not thou fear to do Justice on him Solomons Throne was upheld by not by fearfull Harts and Hares 2 Kings 10. 20. 2 Chron. 9. 18 19. intimating that Magistrates should be such for magnanimity and courage The Pillars of an house had need to be heart of Oak Magistrates are the Pillars of a land and therefore had need to be solid seasoned resolute undaunted men that will not warp for fear or favour for Threats or Gifts These Shields of the earth must look for Darts sometimes from Superiours anon from Inferiours and if they be not well steel'd to flatter the one or please the other they will fail in duty None but noble raised spirits can hold out in doing well though they hear ill for their pains There are three dogs which Luther would not have Ministers to bring into the Pulpit with them Viz. Envy Pride Coverousness And there are three sins which no Magistrate should bring to the Seat of Justice with him Viz. Pufillanimity Malice and Anger Covetuousness 1. A Pusillanimous man dares not say nay to an unrighteous motion for fear of the displeasure of the people or of some great man It was their sin that condemned Naboth for fear of displeasing Ieztbel and Pilate for fear of Caesar condemned Christ though he found him innocent and knew that he was delivered to him of envy Pauls cause was good yet Felix will not free him because of the people Darius to please his Princes sends Daniel to the Lions Den though with some regret So King Zedekiah over-awed by his Princes delivers Ieremy into their hands Ier. 38. 5. Inordinate fears are very prejudicial to men in Publike places such fear slaies a man whilest he lives and buries him before he is dead Isa. 22. 2. it enfeebles and dispirits a man so that he cannot act so freely as becomes him The fear of man is a snare Prov. 29. 25. and every coward saith Aristotle is a murderer As all Christians so Magistrates then especially had need to be men of good courage and the rather because they must oppose the Torrent and current of the sins of the times they live in 2. Malice and Anger become not a Judge Spite will never do right Malice puts men upon revenge Micaiah must to prison though he prophesie nothing but truth and why so for I hate him said Ahab Aristides though a Heathen said well when sitting as Judge between two persons the one charged his adversary with great wrongs done to Aristides he answered Friend tell me only what he hath done to thee for I sit here to do right to thee and not to my self 3. Covetousness A Magistrate must not only be free from it but he must h●te it Exod. 18. 21. a man that is greedy of gain will Transgress for a morsel of bread Prov. 28. 21. a poor reward will put him out of his way This sin is the root of all evil Bribery Symonie Sacriledge Partiality Tyranny Time-serving and turning of Judgement backward Isa. 5914. these are some of those fruits of this bitter root Such will sell their Wit Parts Power Conscience Religion and all for money I have read of many Sa●es as Sale-winds by Witches Salechurches by Patrons or rather Latrons Sale-hands by Mercenary Soldiers but Sale-Justice and a Salesentence is one of the worst Sales for it makes the just man a sinner and takes away the righteousness of the righteous from him This Solomon lookt upon as a great evil Eccles. 3. 16 he saw the place of Iudgement and lo wickedness was there To find wickedness in Taverns Theaters or Mountains of prey is no wonder but for Seats of Justice to be full of Injustice this is gall and hemlock indeed Amos 6. 12. These love Diclectum Doricam the Dorick Dialect as one phraseth it they are all for gif●s like those in Hosea's time Hos. 4. 18. her Rulers with shame love Give ye i. e. in a shamefull sordid manner they call for Gifts and Presents crying Give Give Bring Bring like the insa●iable horse-leech they cry Hab Hab Give Give Prov. 30. 15. but will you see the end of such bribers why fire shall consume their

have been necessitated to be vicious lest they should be accounted vile Be you not only patterns but Patrons of purity Let the world know that greatness can own and countenance goodness The Kings of Gerar were called Abimelech which signifieth My Father Gen. 30. 2. noting that a King should be as carefull and mindfull as tender and chary of his Subjects especially good ones as Fathers of their children Alas if the Magistrates will not own them what what shall the godly do The Devil raiseth all the the Train-bands of hell against them that march to heaven The world loveth its own but because they are not of the world therefore the world hateth them their neighbours malign them and rage because they dare not run to the same excess of riot The whole Parish if occasion be will be gathered together against those that are pious especially if they be zealous for Gods glory against others impieties Now since God hath set you up for their shelter surely you are concerned to secure them in times of danger Sure I am that it is a priviledge and honour to you that you may be serviceable to the people of God God carrieth them upon Eagles wings Exod. 19. 4. as tenderly as the Eagle her young ones of which some observe she carrieth her prey between her Talons but her young under her wings and if a Fowler shoot at her she will first have her own body shot through before they shall be hurt God is therefore called their shield Gen. 17. 1. Now a shield is between the body and the weapon Look therefore that you imitate God in this Remember that men were not made for you but you were made for them God took David from the sheepfold to feed Iacob his people and Israel his inheritance Psal. 78. 70 71. It was said by Nazianzen of Athanasius that he was Magnes Adamas an Adamant in his stout resolute carriage against vice and a Load-stone to encourage and draw vertue to him And the wise man telleth us The Kings favour is towards a wise servant but his wrath is towards him that causeth shame Prov. 14. ult As the wind hurteth not the reeds and corn which yield to it but rooteth up the sturdy stubborn Oak which will not bow so the Ruler should deal sharply with the obstinate but gently with the mild and flexible Augustus Caesar in whose time Christ was born was so tender of his people that when he died they wept saying Would he had never been born or never died Secondly As you should work like Gods amongst men in executing Justice impartially so likewese in shewing mercy God is the Father of mercies 1 Cor. 1. 3. Rich in mercy Ephes. 2. 4. He hath multitudes of tender mercies Psal. 51. 1. He is abundant in mercy 1 Pet. 1. 3. His mercy is free Rom. 9. 15. Great Psal. 57. 10. Matchless Jer. 3. 1. Sure Isa. 55. 1. Mercy as one observeth is the chief of all Gods attributes though in themselves they are all equal but in regard of our necessities as Oyl swims above all other liquors as the Eagle is the chief of Birds the Lion of Beasts Gold of metals so mercy is the chief of all Gods attributes He hath a Mercy-seat to note that he sitteth at ease when he is shewing mercy Whereas judgement is his strange work Isa. 28. 21. we read likewise that mercy pleaseth him Mica 7. 18. Thus the Gods should be mercifull men your hearts should be full of mercy and pitty to the sinner when your hands are executing justice against the sin The Bee doth not sting till provoked God doth not afflict willingly nor grieve the children of men Lam. 3. 33. There should be bowels of compassion in him that pronounceth sentence of condemnacion Ille dolet quoties cogitur esse ferox Augustus never pronounced a deadly sentence without deep sorrow Our Laws forbid Butchers to be Jurors because it is supposed they will be hard-hearted Among several qualifications which the Jews required in their Judges these were two 1. That they should be Fathers of children hoping that their paternal affection would incline them to commiseration 2. That they should not be Eunuches for they conceived such very cruel It is a bestial cruelty to delight in blood The Laws of Draco are generally condemned for they were written in blood and the offender was sure to die of what nature soever his offence was A. Gell. Our English Deborah Queen Elizabeth did not without cause exceedingly prize Seneca's first book of Clemency because it treated of that which is so needfull to a Prince It is the Devils work to be Abaddon a destroyer It is Christ work to be Goel a Redeemer Mercy and truth preserve the King his Throne is established by mercy Prov. 20. 28. Mercy sometime to them that sin through weakness may be as profitable as severity to them that sin through wil●ulness It was certainly a cursed speech of that man or rather Monster whom the Italian Orator mentioneth that being a Judge said To hang many is my Jubile and a great execution is my great recreation The expression of the Roman Emperour is worthy of imitation That he had rather save the life of one of his Subjects then take away the lives of a thousand of his enemies Life is a precious jewel more worth then all this world Skin for skin and all that a man hath will he give for his life Iob 1. It is not therefore to be taken away for every trifle I do not now dispute the question Whether any Theft may lawfully be punished with death but I am sure every Theft ought not The Romans had their Axes and Rods carried before their Consuls to shew that if the lesser punishments as of the rods would serve the greater of the Axe should not be used And they did justly lament the cruelty of those tribunals where the cheap prescription of lives made the Judgement-seat differ little from a Shambles 3. Work as Gods among men in promoting piety to your power The great design and work of God is to promote holiness in the world This was his aim in his internal work of his decree Ephes. 1. 4. This is the great end he drives at in his external works As in the work of redemption Tit. 2. 14. Luke 1. 92. In bestowing his word The precepts in it are the perfect rule of godliness Gal. 6. 16. the promises are pretious encouragements to godliness 2 Cor. 7. 1. the threatnings are like the Angel with a drawn sword in his hand to deter men from the way of ungodliness Rom. 1. 18. And his works of providence are to the same purpose Afflictions are like the fire to consume the dross and purifie the gold Heb. 12. 6. Mercies are like the warm influences of the vernal Sun to draw forth the Sap of grace and hasten mens growth in holiness Thus should the Gods promote godliness as the