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
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
wits will venture his cause in the hands of an ignorant Judge As unsavoury salt is good for nothing so raw and rude Rulers are the Pests of their places Oservation 3. Knowledge without Practice is no Knowledge in Gods esteem In Divinity we know no more then we practice To the Jews were committed the Oracles of God and they had great skill in the Letter of the Law but because they did not practice it God complains of them as ignorant Isa. 5. 13. Hos. 4. 6. Yea the Priests are said not to know the Law 1. Sam 2. 12. Ier. 2. 8. 4. 22. they were Priests and so could not be totally ignorant but because their knowledge was meerly notional and speculative without obedience and practice therefore God accounted it as no knowledge Thus cruel oppressing Rulers though they had some speculative knowledge yet because they hated the good and loved the evil they are said not to know judgement viz. so as to practice it Ier. 10. 21. Micah 3. 1 2. Prov. 29. 7. Rest not then content with shews and shadows let not Satan cozen thee with the leaves of speculation and external profession but let thy knowledge be an Affective Practical Obediential knowledge else knowledge without practice will but double your stripes and increase your condemnation Luke 12. 47. Iohn 9. ult Iames 4. ult Where the Spirit of Regeneration comes it brings a Light with it Ephes. 1. 17 18. 5. 14. not a natural but a divine supernatural Light not a cold light like that of the Moon but a burning light like that of the Sun Iohn 5. 35. t is not a sading vanishing light but it is an abiding enduring light whâ—ch all the Devils in Hell shall never extinguish As the Ioy so the Light of Gods elect though it may be for a time ecclipsed yet shall never be totally taken from them A natural man may have a little glimmering twi-light but this is a Soul-awaking Sin-conquering Soul-convincing Soul-commanding light it is effectual in the hearts of believers and makes them grow in grace 2 Pet. 3. 18. There may be knowledge without grace but there can be no grace without knowledge Knowledge is the oyl in which the flame of the Spirit lives 1. T is the saving knowledge of the truth that sanctifies us and delivers from the bondage of sin in which by nature we are intangled Iohn 8. 31 32. 17. 17. 2. It increaseth faith Psal. 9. 10. they that know thee will trust in thee 3. T will make us love him more intensively the more experimentally we know God the more we shall love him Cant. 1. 4. 4. T will make us patient under all afflictions when we know and see that the Lord corrects us for our profit Heb. 12. 10. 5. T will make us slight these transitory things when we are truly convinced of the Vanity of them Eccles. 1. 2. Heb. 11. 24 25 26. Observation 4. Want of consideration makes men nâ—glect the Duties of their câ—llings These Judges did not consider that God sate amongst them and considered their sentences ends and aims this made them pass such unrighteous sentences Inconsiderateness makes sin a bound Lâ—m. 1. 9. They are sinners and fools that consider not what they do Eccles. 5. 1. This ruines Kings and Kingdoms Isa. 1. 3 4. 5. 12. Ier. 12. 11. Hos. 7. 2. This ruined Eve she no sooner saw the fruit but she presently eats of it without any consideration of the misery that attended it Gen. 3. 6. Did the Drunkard but consider the many woes that attend that sin he would not rush into sin as the Horse into the Battle with such desperate violence So we may say of all other sinners Ier. 8. 6. Observation 5. Wicked men are wilfull men They are obstinate in sin and will walk on what ever come on it Had these Rulers sinned of meer simple Ignorance it might have excused them à tanto though not à toto it might have extenuated their sin but their Ignorance being a gross wilfull affected and contracted ignorance rejecting instruction that they might sin more freely could neither excuse them à tanto nec a toto not in the least but it did highly aggravate their wickedness This is made a frequent Character of wicked men that they are wilfull sinners they have necks of Iron and brows of Brass though they are perswaded yet they are unperswadable They will not hearken to the voice of the Charmer charm he never so wisely They say to God as those wicked in Job 21. 14. Depart from us for we desire not the knowledge of thy wayes their ignorance is a spontaneous willing ignorance 2. Pet. 3. 5. they might know but they will not Like those rebellious Jews when God commanded them to walk in his paths they peremptorily answer we will not walk in them Ier 6. 16. 44. 16 17. let favour be shewed to the wicked yet he will not learn righteousness in a land of uprightness they will do unjustly and will not behold the Majesty of the Lord yea though his hand be lifted up in judgement yet they will not see Here are four will-nots that aggravate their sin Isa. 26. 10 11. Let strangers devour their strength and gray hairs the symptoms of feebleness old age and death approaching be upon them yet so stupid are they that they perceive it not Hos. 7. 9. let God be a tender Nurse to lead and love them yet so sottish are they that they neither know nor acknowledgeit Hos. 11. 1 3 4. Zeph. 3. 7. These are wedded to their lusts and there is no parting of them Hos. 4. 14 17. Observation 6. To persevere in wickedness is the height of wickedness None so wicked as the resolvedly wicked They will walk on in darkness and that continually t is their Trade and they will not leave it The best may fall through weakness but these are wilfull As resolution and perseverance in goodness is the heigth of goodness as we see in Iob Chap. 2. 3. who kept his integrity in despite of all that Devil could do and Noah though he lived in a corrupt age yet in despite of them all he sets his heart on God and resolvedly walkt with him all his dayes Gen. 6. 9. and Hezâ—kiah when he came to die comforts himself with this Remember O Lord how I walkt before thee continually or without ceasing so t is in the fountain with an upright heart Isa. 38. 3. so perseverance in wickedness is the hight of wickedness 2 Chron. 28. 22. Observation 7. Wicked men lead miserable lives They walk in darkness we pitty such Prisoners as lie and live in deep dark dungeons all their dayes why this is the state of every wicked man though they think themselves the only wise men and that none see but themselves as the Pharisees did Iohn 7. 49. 9 ult yet there 's no Prisoner that lies in the
where there is no Law no Rule no Order but he being the God of Order delights to dwell amongst his people who delight in Order and especially amongst the Rulers of his people who are deputed by him to Rule in Righteousness He judgeth as he will judge amongst the Gods These words are Exegetical and help to illustrate what he had said before God standeth in the Congregation of God What 's that Why he judgeth as Supream amongst the Judges of the world he stands not as a Cypher or a bare Spectator but he himself makes one amongst them 1. He judgeth Actively amongst them we look upon men and think the judgement is theirs but t is God that exerciseth judgement amongst them he knows the Causes directs the Judges and executes the Sentence Judges are but Deputies under God the work of judging properly and principally belongs unto him and therefore he is said not only to be amongst them but in the very midst of them to let them know that none of their consultations or actings are hid from him 2. Passively he is so in the midst of these earthly Gods that if they do unjustly he 'l execute Justice on them and judge the Judges of the world for though they be great yet there is a greater then they to whom they must shortly give an account Quest. Some may demand Who are meant by Gods here Answ. By Gods here is meant Judges and Magistrates as our Saviour interprets it Iohn 10. 34. who are Gods Lieutenants and Vice-gerents appointed in his stead to administer Justice to his people This Title in Scripture is taken 3. wayes 1. Primarily and Properly 2. Secundarily and Metaphorically 3. Catachrestically and Abusively 1. This Title of God Elohim is given Primarily Properly and most Truly to God who is the Creator and Governour of the world and in this sence there is but one God 1 Cor. 8. 6. and besides him there is no Lord Isa. 44. 6. 45 22. 2. Metaphorically and Allâ—sively and so there are Gods many 1 Cor. 8. 5. Thus the holy Angels are called Elohim Gods 2 Sam. 28. 13. Zach. 1 2. 8. Psal. 8. 5. thou hast made him little lower then Elohim which the Apostle calls Angels Heb. 2. 6. 27. So Psal. 97. 7. Worship him all ye Gods i. e. all ye Angels of God Now they are called Gods because of all creatures they are the most excellent and the fairest representations of his Majesty Wisdom and Power being alwayes ready to do his will in defending the Godly and Punishing the Ungodly Some read the Text thus God standeth in the Congregation of Angels this is a truth but not from this Text for the Context clearly confutes it ver 2. How long will ye judge Vnjustly So that t is plain he speaks not of Angels who are perfect but of men who may and do err and act unjustly 2. The Title is applied to Magistrates and Iudges Exod. 21. 6. 22. 28. Deut. 19. 7. Psal. 82. 6. 138. 1. And least any should think that this is an Old Testament Title only we find Christ himself making mention of it in the new Iohn 10 34 35. Neither is the Title given only to one or two but it is given generally to all Magistrates be they good or bad Ver. 6. I have said ye are Gods i. e. ye are all Gods and Sons of the most High not by Regeneration and Adoption but in respect of your Profession and the Office which you bear Now they are called Gods 1. Not Essentially or by Nature for we see they die as other men but by Participation Representation and Office because they do in a sort participate of Gods Dignity Authority and Power as Stars borrow their light from the Sun so do Rulers their power from God He hath set them in his place and therefore he gives them his Title because they are Deputies under him to execute justice in the world There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sparkle of divine Majesty appearing in Magistracy yea God hath engraven a special note of his own glory and Image on them So that by Analogy they may well be called Gods as resembling God in having the Power of life and death in their hand hence the Apostle puts an Emphasis on this That they are the Ministers of God and rule for him Rom. 13. 4. 2. This Title is given them because God is pleased to bestow many excellent and Divine-Gifts of the spirit on them hence t is that Moses is called Pharaohs God Exod. 7. 1. because God had given him power to speak unto Pharaoh in his name and to execute Vengeance on him Though all Magistrates are not Regenerate yet they may have many excellent Heroick Moral Virtues and common gifts of the Spirit as Justice Prudence Patience Temperance Fortitude Liberality to fit them for Government Numb 6. 11. 17. 1 Sam. 10. 6 9 10. 16. 13 14. Acts 14. 11. 3. By Deputation from God whose Lieutenants they are and to whom they must give an account for the male administration of their office They derive their power from him as his Delegates by Commission and so bear his Title 3. The Title is used Catechrestically and Abusively and so is attributed 1. To Idols Gen. 31. 32. 35. 2 Exod 12. 12. Iudg. 17. 5. 1 Cor. 8. 5. because Idolaters give divine worship to them though by nature they are no Gods Gal. 4. 8. and therefore the Apostle calls them Nothing 1 Cor. 8. 4. an Idol is nothing though Materially 't is Wood and Stone yet formally 't is nothing i. e. t is not that which the Idolater conceives it is 't is not God and there is no holiness in it though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the conceit and corrupt imagination of the Idolater 't is a God yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in truth t is nothing 2. To the Devil he is called the God of this world 2 Cor. 4. 4. because the wicked of the world obey the Devils will before Gods will and delight to do his works Iohn 8 44. and so make him their God he Rules in them and they readily obey him as their God 3. Any thing that a man adores or esteems more then God that is his God Thus some men make Mammon and Riches their God Iob 32. 24. others make their Belly their God Pâ—il 3. 19. Rom. 16. 18. they are slaves to their Epicurean pleasures and lusts serving them in stead of God Observations 1. T is requisite sometimes to Preface before we speak especially when the matter is weighty 't is good to quicken attention by some serious grave Agumentative and nervous Preface The Psalmist doth so here ver 1. there are almost as many Arguments as there are words in the verse proclaiming the Majesty Omniscience and all seeing eye of God the better to prepare us for that which followeth in the
Apostle is for two admonitions before Church censure Titus 3. 10. and the censure of the Magistrate should not precede that of the Church And if they be Heathens and Infidels the gentler we must deal with them to win them to the Faith Titus 3. 2 3. Abominable then is that cruelty of the Papists who by inhumane tortures would force the poor Indians to baptize their Infants and say as they say and hold what they hold All this is but a nullity for as a forced marriage is no marriage a forced profession is no profession 7. We must distinguish of Persons and their errors 1. Some are Seaucers and offend through wilfulness though they be convinced yet they will not be convinced but walk turbulently and disorderly disquieting both Church and State these must be most sharply dealt withal 2. Others are Seduced and misled through weakness these would be pittied Next we must distinguish of errors 1. Some are about Circumstantials and lesser matters making no rent in Church or State and here the strong must bear with the weak Rom. 15. 1. Ephes. 4. 2. Galat. 6. 1. That friends might differ about the same things without breach of friendship a very Heathens affirms 2. Some errors are fundamental and overthrow the very substantials and foundation of religion directly or indirectly mediatealy or immediately Thus Arrians Socinians Antinomians Papists publishing blasphemy to the disturbance of Church and State such â—urbulent Idolaters gross Hereticks as well as other gross offendors may be punisht with death as appears Exod. 22. 20. Lev. 24. 16. Numb 15. 30 31. Deut. 13. 1. to 10. 1 Kings 18. 40. 2 Kings 23. 20. Ezra 6. 11. 7. 26. Dan 3. 29. So saith Mr. Perkins The Magistrate who is the Vice-gerent of the Lord is the Keeper of both Tableâ— and therefore is to maintain Religion with the swâ—rd and so may put to death Atheists which hold there is no God of which sort there are many in these dayes and Hereticks which malitiously maintain and hold any thing that overthrows the foundation of religion in the Churches whereof they are members Had this good man lived in our days he would have been censured by some for Perkins the Persecutor but wisdom is justified of her own children 4. God is very tender over his Minâ—sters None must touch his Prophets to hurt them he takes the injuries done to them as done to himself as they are subject to greater tentations so they are under more special protection he holds these Stars in his right hand Rev. 2. 1. So Magistrates should be very tender over the Messengers of Christ who are the best friends if they be faithfull that Princes have in the world Magistracy and Ministry the Word and the Sword should go together The Pulpit guards the throne hence Nathan is called the friend of David 1 Kings 4 5. King Ioram calls Elijah his Father 2 Kings 6 21. and Iâ—â—osaphâ—t calls the Levites his Sons 2 Chron. 29. 11. and Hezâ—kiah spake comfortable delightfull pleasing words to the hearts of the Levites 2 Chron. 30. 22. The Magistrate must protect their persons from Violence and their maintenance from the incroachment of cruel cormorants least by famishing them he bring a famine of the word upon the people He must plant the word where t is wanting and continue it where t is planted T was well observed by Queen Elizabeth when the Justices of Peace in the County of Suffolk met her Majesty in progress every one of them having a Minister by him I see the Reason now saith the Queen why the County of Sâ—ffolk is better governed then other Counties it is because the word and the sword go together Then Church and State are like to flourish when Moses and Aaron Zerubbabel and Iosâ—ua Zach. 4. 14. go hand in hand together When the Minister reproves sin and the Magistrate punisheth it When the Magistrate makes use of the Ministers direction and the Minister enjoyes the Magistrates protection when Ioshua joyns with Eleazer and David consults with Nathan and Gad the Prophets of the Lord and Iosiah with Huldah and Vzziah with Zachariah the Priest then and never till then can we look to prosper 2 Chron. 26 5. T is Aarons office to speak but t is Moses his Rod that works the wonders Ministers must Preach and Magistrates must punish offenders 7. As God searcheth and inquireth inâ—o mens causes before he punish and though he be the supream and absolute Judge of all the world yet we find that he first cited Adam and gave him a fair Triall before ever he turned him out of Paradise Gen. 3. 9. to 20. He never proceeds to judgement till the fact be clear though he had a cry come up to him concerning the blood of Abel and the wickedness of Sodom yet he searcheth and examines the matter to see if it be according to the report Gen 4. 9 10 11. 18. 21. So the Magistrate must be well advised what he doth and ponder all circumstances before he pass sentence So did Iob Chap. 29. 16. The cause that I knew not I searched out Oyer must go before Terminer First Hear and then Determine Nothing must be done rashly and unadvisedly but upon serious and mature deliberation must they proceed to judgement else the Judges temerity will prove the innocent persons calamity As the Physitian before he prescribes a receipt or diet to his Patient will first feel the pulse veiw the Urine observe the temper and changes in the body and inquire into the causes of the disease that so he may apply a fit remedy suitable to the malady so ought every Magistrate in causes of justice to hear both parties with equal patience fully and fairly to examine witnesses throughly and to lay together all allegations and give judgement accordingly Reports and probabilities are no sufficient ground there must be a proof and that by men approved else a Iâ—zâ—bel may get false witnesses to accuse an innocent Naboth Judges must not first hang a man and try him after the Law condemns no man till it have first heard what he can say for himself Iohn 7â— 5. Acts 25. 16. T is worth observing what a heap of words the Holy Ghost useth to make Magistrates cautious in this kind 1. They must search 2. Inquire 3. diâ—â—gently 4. they must see that it be true and certain that such an abomination is wrought 5. â—hen and not till then must they proceed to Judgement Deut. 13. 14. 17. 2 4. 19. 18. Iudges 19. 30. many cases are dark and difficult and so cunningly contrived that t is the Kings honour to search it out Prov. 25. 2. as we see in Solomen in that difficult case of the two Mothers 1â— Kingâ— 3. 16. 28. And if in lesser matters it be folly to answer a matter before it be heard how much more in such weighty casâ—s Prov. 18. 13.
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 calâ—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. Mâ—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 opprâ—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 mâ—sâ— be â—aid aside and we must eye his cause for thâ—uâ—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
Tabernacles Job 15. 34. 5. Righteously and exactly A Magistrate must not only be Iustus but he must do Iusta yea and he must do them Iustè He must hear both parties speak and then judge righteously between them They must not wrest nor wrack the Law to make it speak what it never meant but with just judgement must they judge the people Lâ—v. 19. 15. Zâ—ch 8. 16. He must dispense justice carefully constantly and conscientiously Justice Justice he must do i. e. pure justice Deut. 16. 20. not seeming but real justice not Justice in part but entire Justice in measure and degree without passion corruption or delay He must not do an act or two of justice but it must be his constant work t is his cloathing which he must put on every day His head and heart and hands must be covered with it Iob 28. 14. Rulers must not free Ravens and censure Doves nor loose Barrabas and bind Christ. This is not execution of justice but persecuting of the just They must proportion the punishment according to the offence and not barely shave the Head which for its enormities ought be 〈◊〉 off There must be an Accurate Arithmetical and Geometrical proportion observed i. e. the fact with all its circumstances must be considered and there must be a Retaliation rendred accordingly Great sins must have great punishment and lesser sins lesser punishment Life must for Life and Eye for Eye Gen. 9. 6. Exod. 21. 24. 6. Soberly He must be a Temperate man else how will he govern others that cannot govern himself or reform others who is unreformed himself What the Apostle saith of Ministers is true of Magistrates if a man cannot rule himself and his own house how shall he govern the house of God 1 Tim. 3. 5. He is not like to help another who hath lost himself Wine and Strong drink make men forget the Law and pervert judgement T is not for Princes to be eating in the morning when they should be judging the people Eccles. 10. 16 17. Ier. 21. 12. Judges must be wise and prudent but when Temperance is gone where is the Prudence He that is luxurious and riotous is not wise saith the wisest of men Prov. 20. 1. and therefore Sclâ—n made a Law that whatever Ruler was found drunk should be put to death 7. Diligently T is Gods work and he is cursed that doth it negligently Justice must diffuse it self it must run down as a mighty stream fully freely commonly and universally Aâ—os 5. 24. Rivers run by the Poor mans door as well as the rich It must be their delight to do judgement Prov. 21. 15. Rulers were not made for pleasure but for labour They were not born for themselves but for the peoples good hence those Titles of Nursing Fathers Shepherds Stewards c. all which imply a great deal of care and pains Observation 3. Good duties need much pressing Such is the dulness and indisposition of our natures to the best things that without much pressing they take little or no Impression upon us hence t is that the Lord here calls on Judges again and again to defend the poor and fatherless and to deliver the needy out of trouble So Rev. 2. 3. Christ calls again and again to hose that have ears to hear what the Spirit saith to the Churches We â—ust have line upon line and precepâ— upon precept and all little enough to make the word effectuall â—is not sufficient to say I know this and that but you must love to hear it prest upon you again and again for your more spâ—ritual improvement of it He that loves the truth in truth the more he hears it the more he loves it still T is but an Adulterous love to Virgin truth to be weary of her when you are best acquainted with her and to cast her off with contempt as Amnon did Tamar when you have had your fill of her Observation 4. Magistrates must administer justice orderly They must not go preposterously to work and condemn a man before he is heard But 1. They must fully freely patiently with a sedate quiet composed spirit free from Passion prejudice and precipitancy hear both parties speak for themselves for the Law doth not use to condemn men till their cause be heard Iohn 7. 51. Acts 25. 15 16. 2. When upon hearing he hath found out the depth and truth of the cause then he must justisie and absolve the innocent and rescue him out of the jaws of the wicked by executing Justice on him according to his demerits Observation 5. God is very tender over his poor afflicted people This makes him here once and again to charge his Vicegerents to have a special care over them None must touch them to hurt them or if they do the Magistrate must rescue them and if they will not yet God himself will Psal. 12. 5. he takes the wrongs that are done to them as done to himself Prov. 14. 31. 17. 5. he that oppresseth the poor reproacheth his maker and contemns the wise dispensation of God who will have poor intermingled with the rich as the Vallyes are amongst the Hills for his own praise God would have no man opprest be he never so rich but specially he hates the oppresâ—ing of the poor because low and weak and cannot help themselves as rich men can The more unable they are to help themselves the sooner will God arise to help them though they be weak yet their Redâ—emer is strong Prov. 23. 10 11. Though they be little yet their Protector is mighty you may be able to contend with the Poor but can you contend with the Allmighty who is their Guardian No wise man will contend with a mightier then himself nor oppress the Servants and Sons of a Prince that can easily suppress and crush him The poor and fatherless when believers are the Sons and Servants of God and they cannot escape that wrong them he hath more then once proclaimed himself their Patron and Protector Psal. 10. 14. 68. 5. Hosea 14. 3. Deut. 10. 17 18. and hath denounced woes against those that hurt them Isa. 10. 1 2 3. Mal. 3. 5. and punisht Ierusalem amongst other sins for this Ezâ—k 22. 7. Many think they may abuse the poor because they are impotent and cannot help themselves but see how Solomon counsels these men most excellently Prov. 22. 22 23. Rob not the poor because he is poor neither oppress the afflicted in the gate for the Lord will plead their cause and spoil the soul of those that spoiled them q. d. let not his poverty and inability to with-stand thee encourage thee to abuse him yea though thou be one of the Magistraâ—es a man of power that sittest in the gate yet know that there is a greater then thou who will help the helpless will plead their cause and spoil the soul of those that spoiled them i. e. he will take
darkest dungeon especially if he be godly but is in a better condition then the greatest wicked man that is spiritually blind though he live in pompous Palaces These Rulers in the Text no doubt but they thought themselves very wise men and probably they were so in respect of natural and worldy accomplishments yet because they abused their parts and did not improve them for Gods glory he tell us here They walk in darkness The Princes of Zoan are called fools i. e. Pharaohs Counsellors which were worldly wise men yet for want of saving knowledge are called fools in Gods Dictionary Isa. 19. 11. This will yet better appear if we consider the allusions between inward and outward darkness 1. Darkness hinders us from seeing our way A man thaâ— walks in darkness knows not whether he goes Iohn 12. 35. he may go into Ditches Boggs Rivers and miscarry many wayes So he that walks in spiritual darkness knows not which way to go nor what to do he is in perpetual danger of falling into this ditch of error â—nd that bogg of Heresie and to plung himself into a world of sin and sorrow Blind men cannot judge of colours nor can these distinguish between truth and falshood 2. Such catch many falls and stumble at every thing so when mens wayes are dark and slippery they are apt to fall every way into Satans snares Iob 5. 14. 12. 17. 25. and to stumble and take offence even at Christ himself 3. Darkness is a dismal thing it fills men with fear and horror Gen. 15. 12. So that a man hath no joy of himself nor of the creature so a man that lies in spiritual darkness being destitute of saving knowledge when conscience is awakened he is filled horror and Desperation which imbitters all creature comforts to him Let us therefore labour for saving knowledge and above all getting get true Understanding Solomon prefers it before Silver Gold and Pearls Prov. 2. 2 3 4. because it brings grace life and salvation with it Multiplicity of this knowledge will multiply grace 2 Pet. 1. 2. This will be a light unto our feet and a Lamp to our paths This Light is a pleasant thing by it we see whence we came whither we go how to order our steps what dangers to shun what enemies lie in our way that we may resist them Such are wise whose eyes are in their heads but t is the fool that walks on in darkness Eccles. 2. 14. q. d. a wise man is well advised and goeth prudently to work but a foolish man is imprudent and unadvised in all his wayes Observation 8. Iustice and Iudgement are the foundations of a land Psal. 11. 6. A house may as soon stand without a foundation as a Common-wealth without Government When the righteous are encouraged and the wicked punished this upholds a Throne and establisheth a Land Prov. 16. 12. 29. 4. Good Laws are the foundation of a Nation but the iniquity of Judges moves these foundations out of place and makes the state like a bowing wall that belcheth out or a tottering fence Psal. 62. 3. Isa. 30. 13. T was therefore a notable piece of policy in Absolom when he would steal away the hearts of the people from David he went about to perswade them that the King his Father had no Justice for them but Oh that he were made judge in the Land that every one that had any cause might come to him and he would do them justice 2. Sam. 15. 3 4. Let us therefore pray for those in authority that God would give them wise and understanding hearts to know their duty and knowing it to practice it that under them we may lead Pious Peacable and honest lives for if these foundations once fail and we have either no Magistrate or corrupt ones all will run into confusion When once wickedness comes to be establisht by a Law the sin becomes National and National sins bring National Judgements and therefore you may observe in Scripture and in all Histories that when the Rulers of a people have been wicked ruine suddenly followed Isa. 1. 23. 24. Ier. 5. 28. 29. Micah 3. 11 12. What potent and flourishing Nations have been laid in the dust by Popish Tyrannical cruel Governours Observation 9. Wicked men are stupid men Let foundations be moved and all things run into confusion by their means yet they are senseless sit still and take their ease never regarding the afflictions of Gods people Hester 3. Ult. Let all move yet they will not move Let the Lord bind them and beat them yet they cry not Iob 36. 13. though they lie amidst a Sea of troubles and themselves be as one that is on the top of Mast yet there can they sleep fearlesly in the midst of the greatest dangers though they be stricken yet they stir noâ— so great is their Lethargy Prov. 23. 35 36. Pharaoh had plague upon plague yet nothing mended him but he was Pharaoh still Hence wicked men are called brutish Ier. 10. 21. and Deâ—d lay all the world on a dead man and he feels it not Rob them ransack them and let the fire of Gods displeasure seize on them yet they lay it not to heart Isa. 42. 24 25. T is only good men that are tender sensible men and mourn for the afflions of Ioseph VERSE 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 THese words are a kind of Prolepsis where the Lord meets with the Pride of Rulers who are puft up with a high conceit of themselves because these are by place exalted above others We say they are stiled Gods yea God himself hath stiled â—s so and hath made us Deputies immediately under himself To this the Spirit of God answers 1 By way of a reprehensory Concession It is true I have said ye are Gods and I have appointed you for my Vicars and Deputies on earth to judge for me amongst men and to keep my people in Peace but you have abused your power and ungratefully sinned against the God of your mercies who hath exalted you from amongst your Brethren to Rule for him 2. By way of Correction yet I must tell you you shall die like other men and come to judgement and therefore you have little reason to be proud of that power which is delegated to you Or here is 1. Their Dignity and Majesty by reason of the eminency of their Office ye are Gods 2. Their Frailty and Mortality common to them with other Sons of Adam in respect of their humane condition ye shall die likâ— men Or if you please Here is 1. The Root of their unrighteous and exorbitant Practices viz. the pride that reigned in them by reason of that Dignity which God had honoured them withal in communicating his own name unto them and calling them his â—ons 2. Here is the Remedy drawn from the