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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

1. They cannot help you 2. If they could yet they must die and then all their projects and purposes for themselves or for thee perish and come to nought and therefore trust not in them nor in any of the Sons of men for they are Vain yea Vanity yea lighter then Vanity Nothing yea if it be possible less then No●hing Psal. 62. 9. If you will trust in any trust in the Almighty for he never dies Psal. 18. 16 The Prophets they die and our Fathers do not live for ever I but the God of the Prophets and the God of our Fathers lives for ever Psal. 90. 1. When Father and Mother forsake thee he will take thee up when all thy friends are dead yet he is an everliving and an ever-loving friend who will guide thee with his Counsel till he bring thee to glory 3. This must teach great men who are in high places oft to think on death and judgement God no sooner tells us of their Maj●sty but he p●esently adds their Mortality to keep them humble in the midst of all their creature comforts The sight of this deaths head will damp all carnal delights and this Verse well thought on would make us look with a mortified eye on all earthly enjoyments Mortality is a very fit Meditation for Magistrates Francis Borgia a Spanish Courtier having been at the Funeral of the Empress and considering how little a grave had devoured all earthly greatness Totus mutatus est in melius He began to reform his life and became another man whereupon he told his friends Augustae mors mihi vitam attulir The death of the Empress hath brought me to life A serious consideration of Death will take off the scales from our eyes and make us see the vanity of all earthly glory how short and transitory it is and therefore when you find your hearts begin to be lifted up with the gay feathers of Honour Wit Wealth Beauty or any other fading excellency then cast your eyes upon the black feet of your mortality and it will humble you It is said of Hoshea the King of Sam●ria that he should vanish like a bubble the foam and froth of water Hos. 10. 7. we know bubble do soon arise and as soon vanish and as one bubble ariseth after another till all are gone so it is here How many Popes enjoyed not their Pomp a year Some were cut off at eleven moneths Some are at ten others at nine eight seven six five four three two one moneth Yea some enjoyed the Chair not moneths but dayes Leo the eleventh sate Pope but twenty seven dayes Pius the third twenty six dayes another twenty three a●other twenty yea Pope Vrbana the seventh was Pope but seven dayes and Pope Steven the second but four dayes Oh the madness of these Popes many of which gave their souls to the Devil for fading flying lying Vanities As Philip King of Macedon commanded his Page every morning when he arose to cry Philippe momento te esse mortalem Remember O King thou art but a mortal man So say I Memento te esse bullam Remember O ye great ones of the world that you are but bubbles which soon vanish I have read of Saint Austin that when he was at Rome and saw the rotten Carkass of Caesar in his Sepulchre he brake forth into this Pathetical exclamation Where O where is the famous body of Caesar where are his riches and delights where are his Troops of Lords and Barons where are his numerous Armies his Horses and his Hounds his Ivory Bed his Arras Hangings his Imperial Throne his change of Rayments his curious Hair his comely Face Where Oh where is He with all his Pomp that was once the Terror of the world The Answer was All these left him when his Breath left him they left him Captive in the Grave c. Commendable therefore was the practice of Maximilian the Emperor who some years before his death commanded his Coffin to be carried about with him that by the sight of it he might be put in mind of his mortality and of the account he must shortly give of the Empire and might be quickned in the mean time to a more diligent discharge of his duty This will be a corrosive to sin and a curb to keep you from exorbitant courses Great men many times are great Tyrants they make their lusts their Law and as the Donatists conceited that they could not erre though few erred more So there are State-Donatists that cry Quod statuimus justum est stat per ratione Voluntas What ever they decree must pass for just though it be never so unjust These forget their last ends as Ierusalem did before her ruine Lam. 1. 9. They remember not that they who sit on the Bench now must shortly come to the Bar. 2. Let it be a Spur to duty our time is short our work is great our Reward unspeakable Be active for God do much in a short time serve not nor seek your selves but serve God in your generation as David did Acts 13. 36. as you have your Places your Power your Gifts your Time and Talents from God so improve them all unto his praise Live the life of the righteous and you shall die their deaths Walk in their way and you shall attain their end Be Israelites indeed in whom there is no reigning guile and then when you come to die you may comforably say with Nehemiah and Hezekiah Remember me O my God for good and remember how I have walkt before thee in truth and with a perfect heart and have done that which was good in thy sight Isa. 38. 3. Make it your daily exercise to keep a Conscience void of offence towards God and man and then when you come to die this will be your rejoycing even the testimony of your consciences that in simplicity an godly sincerity you have had your conversation in the world Observation 3. Great men must certainly die as well as other ordinary men But doth any one question this it would seem so aud therefore the Lord who knows our hearts better then we know our selves hath set a Verily on it The Pomp Prosperity Peace and Pleasures of great men do so blind and harden them that they cannot awhile to think on death or if they do it is only sleightly and notionally they do not realize death and look on it as ready to arrest them if they did they would lead other lives then ●ow they do They are apt to put the evil day far from their soul ●nd 〈◊〉 it that they draw neer to the fea● of 〈◊〉 Amos 6. 3. They have made a 〈…〉 death and a bargain with hell hence 〈…〉 man eve●y man not only some of In●eriour rank but ●uperiors also Col Adam every Son of A●am and ●hat not only in his low condition but in the best and most prosperous condi●ion when in the heigth of

travell There is no man saith Solomon that hath power of his Spirit to retain it neither hath he power in the day of death there is no discharge in that war Eccles. 8. 8. It is storied of Alexander that having heard of Paradise he was very eager of seeking it out and for that end came into the East part of the Earth where an old man meeting some of his Souldiers bad them tell Alexander that he sought Paradise in vain For the way to Paradise was the way of Hu●●ility which he did not take but faith he Take this stone and carry it to Alexander and tell him that from this stone he shall know what he is Now the stone was a precious stone and of such a quality that whatsoever thing was weighed with it that was still the heavier only if it were covered with dust then it was as light as straw thereby signifying that though Alexander and men in Authority out-weigh others in life yet when they are covered with dust when death cometh they are as light as others all their greatness cometh to nothing O how little Earth containeth Great Men when they die who will not be contented with much while they live If then ye must die shortly doth it not behove you to live strictly If your time be little should not your work be great for God and your souls Whether thou wilt think of it or no death is approaching thee the Sun doth not move faster in the Heavens then thou art moving to the earth The glass of thy Life for ought thou knowest is nigh its last sand Sure I am thou art now nearer thine unchangeable estate then ever thou wert and doth it not concern thee to walk exactly among men and to work industriously for God! O how much wilt thou wish at an hour of death that thou hadst walked humbly with God and wrought hard for the Lord all the time of thy life T is observed among the Papists that the Cardinals who think their Cowle and other Rel●gious Habits ill becoming them in their health yet are very ambitious to die and be buried in them And I have taken notice in several Churches where are the Monuments of great persons that their Effigies must be erected kneeling with a Bible in their hands holding their hands up to heaven and looking very devoutly with their eyes up to the same place when I have heard of some of them how Prophane and Athe●s●ical they were in their Lives that they used the name of God often in swearing but seldom in praying and prized a Romance or a Play Book above and read them oftner then the Bible Truly thus it is Piety that is trampled under feet by you now in your health and life believe it will be a pearl of great price with you in your sickness and death then ●ou will think the holiest man the happiest man the Precisest Christian in the most blessed condition then you would willingly change states with them which are now Objects of your scorn then you will wish that you had denied your selves crucified the flesh glorified God and walked after the Spirit that you had spent that time in Praying and Reading which you have spent in Carding or Dicing or vain Recreations that you had improved that wealth and strength in the Service of your Saviour for the honour of God and welfare of your soul which have been laid about the World and your lusts O Sirs when this time cometh you will have other thoughts of sin and holiness then now ye have Sin will not be so pleasant and lovely nor holiness so mean and unworthy as now it is in your eyes Probably you can hear of death by the reports of others and be little troubled ye can stand it out stiffly against such false fire with We must all die and Nothing so sure God knoweth who shall go next and the like all this while the heart not with seriousness considering of it so as to be preparing for it The soul as much neglected God as little regarded and the affections as much inslaved to fleshly lusts as before But when Death climbs up to your own windows and entereth into your Chamber and comely with its pale face to your bed side and boldly arresteth you with a warrant from Heaven assuring you by its symptoms on your body that you must in good earnest into the other world and there have all your walkings and workings interpreted and examined by the infinitely pure and righteous God and your souls according to your deeds sentenced impartially and sent immediately to Heaven or Hell then surely your apprehensions of a new Nature and strict Conversation will change and you will wish with all your souls for a little of others oyl for your Lamps will go out The stourest unregenerate heart alive will droop at last when God cometh to take away his soul then his crest-falls and his plumes flag Now possibly thy Cup overfloweth thou hast a large portion of the good things of this world and they have so much of thy heart that thou art little troubled about the things of the other world the Table of thy life now is richly spread with honours pleasures relations possessions and these have the largest share in thy heart in these thou solacest thy self desiring no other Heaven But what wilt thou do when Death shall come with a Voider and take all away even all thy treasure on earth then thou wilt wish thou couldst find a treasure in Heaven that thou mightest die the death of the Righteous and have thy latter end like his But oh Friend thou shouldst then have lived their lives and have had thy conversation like theirs as the Crab in the Fable told the Serpent who when she had received her deaths wound for her crooked conditions stretched out her self straigh● At oportuit si● Vixisse that she should have been straight in her life time The way to make thy death comfortable is to make thy life serviceable to God and thy soul. He that would enjoy true rest when he dyeth must labour faithfully and diligently whilst he liveth It will be like a dagger at the heart in an hour of death to reflect upon the talents misimployed and opportunities misimproved which free grace afforded you for the honouring of God and furthering of your own salvations Sins of omission will wound deeper at a dying hour then most are aware of God hath committed a great trust to you and the day of your lives is the only time of discharging it besides ye know not how few hours ye may have to your day whether it shall be a Winter or a Summer day the shadows of the evening may suddenly stretch themselves upon you and then it will be no longer day therefore work the work of him that sent you into the world while it is day for the night cometh wherein no man can work Iohn 9. 4. Is it not sad that our

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 ●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 Table● and therefore is to maintain Religion with the sw●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 Min●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 I●●osaph●t calls the Levites his Sons 2 Chron. 29. 11. and Hez●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 S●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 Ios●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 in●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 I●z●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 7● 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. di●●gently 4. they must see that it be true and certain that such an abomination is wrought 5. ●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 1● King● 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 cas●s Prov. 18. 13.

but on some there is Affixed a special note of certainty because of mans especially great mens extraordinary sottishness and infidelity Ye shall die like men That is like other ordinary men as ye came from the earth so to earth you must return Death fears not you more then other men Ish and Adam the Noble and Ignoble are alike to that grim Serjeant Death Though men have lived like Gods yet they must die like Adam or any other base contemptible man yea if wicked ye shall die like beasts for all your honour Psal. 49. ult though in respect of your Dignity you have been like Saul taller by the head and shoulders then the rest of the people yet in your death there shall be no difference you must to the grave as other men and then to judgement for that is included in the word Death Heb. 9. 27. It is appointed for all men once to die and after death comes judgement And fall like one of the Princes These words have many Glosses put upon them 1. Some understand them of a fall by a Natural death q. d. Ye Rulers of the people for all your state and pomp shall fall by death like others of your rank that have been before you that were as high in honour and great in power as your selves and yet they dyed and so must you Their graves amongst you read a Lecture of Mortality to you they are gone off the stage of the world and you are come on it is not long but you also must die and make room for your successors and thus the word fall is put for dying in Scripture Gen. 14. 10. Psal. 91. 7. 2. Others take this fall to be by a Violent Death He had before said they should die as other men but now he riseth higher and tells them of a more especial Judgement which should befall them rather then others and that is ye shall fall how is that Why for your Tyranny and abuse of your power against God and his people ye shall be cast out of your Seats your pride shall have a fall and that by a Violent Death for so I find the word fall taken very frequently in Scripture for Perishing by a Violent death as falling by the sword Exod. 32. 28. Hos. 5. 5. 7. 7. or by the Pestilence 1 Chron. 21. 14. 1 Cor. 10. 8. Tyrants seldom go to their graves in Peace Most of the Caesars fell by the hands of the people q. d. If you be like Tyrants in sin expect to be like them in Punishment as I cast them out of their Thrones for their Insolence and Violence so will I cast you out and you shall fall like one of these Tyrannical Princes 3. Others take it for the falling as the Princes of other Nations q d. though you are the Princes of Gods people yet are you not thereby Priviledged from the Arrest of death for the most gracious Saint dyeth as well as the most notorious sinner Grace is an Antidote against the poyson of death but not a Preservative against undergoing death 4. Others take it for a falling from an high and flourishing condition so as they shall be had in contempt of all This is a truth and the word fall is oft so used in Scripture Isai. 3. 8. Psal. 118. 13. Ier. 51. 8. But this sense is too strait for this place The Exegesis implies a greater falling then from their estates 5. Other learned men render the words thus And ye shall fall like others or ye shall fall like one of the Vulgar But this Version will not hold and that for two Reasons 1. It hath no foundation in the Original nor in the Septuagint nor in any of the Oriental Versions 2. It is a pure Tautology ye shall die like Adam i. e. like ordinary men and shall fall like one of the Vulgar i. e. like ordinary men The three first senses are most genuine as agreeing best with the Original the sense of the Text and the like Scripture phrase The sum and substance of all is this q. d. It is true I have said and I say so still that ye are by office Gods and by Commission ye are all the sons of the most high God whom he hath intrusted with some part of his Iudiciary power but yet this doth not exempt you from Mortality for though in Dignity you are above others yet Death will level you and you must to the grave as well as others who are ordinary men and as others of your own rank have have done before you and then you who have Iudged others shall be judged with others for after death comes judgement Observation 1. The Scriptures of the Old Testament are the Word of God Christ cites this very Text in the New Testament Iohn 10. 34 35. against the calumniating Pharisees yea Christ and his Apostles to shew the divine authority of the Old Testament even in Gospel times did fetch Arguments oft-times out of the Old Testament to confirm their Doctrine and practice About 400 places are cited out of the Old Testament in the New But of this I have spoken elsewhere at large Observation 2. Magistrates have their power and commission from God It is he that said and it is his Word that comes to them which makes them Gods on earth Magistracy is no fancy of mans inventing nor plant of his planting for then it had long since been rooted up by those sons of Be●ial that have so oft opposed it yet could never prevail against it If God had not been in this Bush so oft set on fire it had been consumed long ere this it could never have stood so many thousand years against the rage and fury of men and Devils We may use the same Argument to prove the Divinity of Magistracy which sometimes we do to prove the Divinity of the Scriptures viz. the strange preservation of it in all revolutions and changes amidst those wars and confusions which have been in the world Some indeed have thrown off their Governours but never yet could throw off a Government As soon as one is off another is in the saddle yea so connatural it is to the Principles and notions of mans mind that a Government is found even amongst Heathens where no Scripture is found to teach it But of this see more on Verse 1. Observation 3. It is lawful to give Titles of honour even to wicked Magistrates Those in this Psalm were none of the best yea all things considered they were as vile as the vilest yet you see the Holy Ghost gives them their Titles of honour still I have said ye are Gods and as if that were not sufficient he presently adds and ye are All mark that not good Magistrates only but also the bad even All in respect of their place and office are the children of the most High which may for ever silence those sots which say we may give

thee then God against thee He is the best friend and the saddest foe As he is great and grea●ly to be praised so he is great and greatly to be feared He is a consuming fire There is no abiding when he is angry The Lord most High is Terrible and it is dangerous provoking him Psal. 47. 2. 78. 56. Observation 6. Magistrates are the Sons of the most High If they are true believers then they are his Adopted Sons but if wicked yet in respect of their office they are Nuncupative and Nominal Sons Thus God is pleased to stile them 1. To mind them of their Duty to him 2. To mind us of our Duty to them 1. He calls them Sons to the end they might walk worthy of such a Father by loving fearing serving and obeying him M l. 1 6 A son honours his Father and a servant his Master but God is not only a Fa●her and a Master but he is a King a Creator a Counsellour a Protector and Assister of Magistrates and if one of these Relations call for respect and love what Reve●●nce and respect is due to that God in whom all these Relations coucenter and meet Let such then improve the Power which they have received from God unto his praise Uphold his Worship advance his Scepter promote his Interest defend his people pitty h●s poor do justice to all if you thus Honour God who hath honoured and exalted ●ou he will be a Father and a Friend to you he will be a Sun for Consolation and a Shield for Protection he will be your God and Guide unto death 2. Doth God call you Sons then wo them that call you Satans and Revile the Rulers of Gods people It becomes us to honour those whom God honours This shews what spirit leads the fifth Monarchy men and their adherents who have so grosly and that in Print reviled the Rulers of Gods people Objection But they are wicked men Answer Be it so yet if a wicked man be set in Power by God for the sins of a people even that wicked man must be honoured for his place but if a godly man rule he is to be honoured for his person Some kind of honour is due to a Magistrate as a Magistrate and Gods Vicegerent but all kind of honour and subjection is due from all sorts of men to good Rulers 3. As Magistrates are Sons by Office so all believers are Sons by Adoption which is a choycer Priviledge Iohn 1. 12. Gal. 3. 26. 4. 5 6. So that now every true believer may say with David The Lord is my Shepherd yea the Lord is my Father and I shall not want Psal. 23. 2. Thou art now sure of 1. Dilection 2. Direction 3. Correction 4. Protection 5. Provision 1. All the children of God are sure of Dilection and love Fathers have a natural affection to their children and love them with a Paternal love How tender was David over Absalom Touch not the young man Absalom and when dead how doth he take on Oh Absalom my son my son that I had dyed for thee O Absolom my son If David were thus tender over a rebellious Absolom how tender is God over his obedient children and though thou hast many Infirmities yet God will pity thee and spare thee as a man that spareth his son that serveth him Psal. 103. 13. Mal. 3. 16 17. 2. Direction Fathers will teach their children the way which they should go so will the Lord do his Psal. 25. 9. It is a part of the New-Covenant That all believers shall be taught of God In all their doubts his Spirit shall be as a Voyce behind them saying This is the way 3. Correction Fathers that love their children will correct them God loves his and therefore he chastiseth them for their profit Heb. 12. 10. Revel 3. 19. 4. Protection Fathers will defend their children and God will defend his He is their shield and bu●kler Psal. 84. 11. Prov. 2. 7. In six troubles he will be with them and in the seventh he will not leave them Iob 5. 19 20 21 22. 5. Provision Fathers will provide for their children and if earthly parents who have but a drop of goodness will give good things to their children how much more will God give his Spirit to them that ask it the Lions natural the Lions Metaphorical may lack and suffer hunger but such as fea● the Lord shall lack nothing that may be for their good God hath prepared an Inheritance for them Luke 12. 32. he hath given them his Son and with him he hath given them all things Rom. 8. 32. Verse 7. Observation 1. Men in high places are apt to have high conceits of themselves It is an hard thing to be in Honour without Tumor and swelling thoughts The Lord who knows our frame better then we our selves foresaw this and therefore in the precedent Verse having told them of their Dignity in this Verse he tells them of their mise●y and mortality that they might not have the least ●ime to be puft up with Pride and high conceits of their high places he presently adds an Humbling and abasing But But ye shall die what is that Why Synecdochically it includes all those miseries with are Antecedent to Death as Sickness Weakness Pains Aches Old age and Death and also Subsequent miseries after death then must great ones as well as others be brought to Judgement stand at Gods bar and give an account as well as the poorest Son of Adam Those that now judge others must shortly be judged themselves Observation 2. Magistrates are mortal as well as others or those who live like Gods yet must die like men The most Potent Emperour must take his leave of this life as well as the poorest beggar No Titles of honour nor Places of honour can Priviledge men from the grave Their divine constitution cannot free them from their native condition Princes and great men must fall and that in Israe● 2 Sam. 3. 38. The truth of this is seen by daily experience It is so decreed in the High Court of Heaven rhe Statute is Universal and admits of no exception It is appointed for men for all men the indefinite is equivalent to an Universal once to die Heb. 9. 27. Death is the great Leveller of all the world it makel all equal Irus and Croesus Dives and L●zarus Princes and Peasants cannot be known asunder in the grave As at a game at Chess when it is ended not only Pawns but Kings Queens Knights are tumbled into the bag together so when the race of this life is finisht Noble as well as ●gnoble are tumbled into their graves together hence death is called the way of all the earth because all flesh on earth must go that way Iosh. 23. 14. It is the greatest road in all the world it is never without many Travellers of all sorts ranks and Degrees The grave is the house appointed for all the

living Iob 30. 23. Eccles. 88. both the small and the great are there even Kings and Counsellors I●b 3. 13 14 19. Death is Pambasileus a truly Catholick Universal King it is not only Rex terrerum the King of fears but Rex terrarum an Oecumenical King that spares no age Sex Nation or condition In G●lgotha are sc●lls of all sorts and sizes hence it is that ●he Prophet Isaiah must not only say but Cry so as all may hear for most men are deaf on this ear that not only some but all flesh is grass Isa. 40. 6 7. i. e. i● is a feeble empty fading thing it withers while we touch it yea and the glory of it i. e. such as have more glory bestowed on them then others are but as fading flowers The sythe of death knows no difference but mowes down both alike Psal. 102. 11. 103. 15 16. Iob 14. 2. 1 Pet 1. 24. Ia●es 1. 10. 11. It P●ss●th upon all men Rom. 5. 12. he doth not say Death may pass or shall pass but it hath passed over all men for though it hath not ipso facto as yet slain all yet death is as certain as if it were already executed upon all 2. All are sinners even great men as well as Poor and therefore all must die for sin brought death into the world Rom. 5. 12. 6. 22 23. 3. We are all made of fading Materials Great men dwell in hous●s of clay and their foundation is dust as well as others Iob 4. 19. Gen. 3. 19 18. 27. We are Dust Originally and Finally even Kings that are Gods on earth are but Gods of earth or rather clods of earth hence the earth is called His by a special propriety Psal. 146. 4. man i. e. Princely men for of such he there speaks returns unto his dust he doth not say they go to their Cities Castles Kingdoms these are now anothers but he goes to his Tomb to his D●st and Ashes that is the proper possession of Kings 4. They are subject to the like or greater diseases calamities and judgements of poysoning stabbing stifeling surfetting c. then other men 5. As inferiour persons must die and so make way for the arising of others so also must Superiours God hath others to arise and succeed them in their places that his power and glory may be seen in them also Hence Saul dies that David may succeed him Moses dies that Ioshua may appear Daniel dies and then Haggai and Zecheriah arise and when Iohn Baptist died then Christ appeared 6. None of those Prerogatives and Priviledges which great men enjoy can Priviledge them from the Arrest of Death T is not 1. Riches 2. Strength 3. Parts Policy 4. Dignity 5. Friends 6. Piety 1. Their Riches cannot save them from the grave they avail not in the day of wrath Prov. 11. 4. Ez●k 7. 19. Zeph. 1. ult the rich man died as well Lazarus Luke 12. 20. 16 22. those that spend their dayes in wealth yet in a moment go down to the grave Iob. 21. 13. 32. Rich men are apt to sing a Requiem to their souls and dream of living here many years this is called folly Luke 12. 19 20. and is notably confuted Psal. 49. 6. to 20. Princes that had gold and filled their houses with silver yet must to their graves as well as the poor Iob 3. 15. Death will not be bribed we gave a notable instance for this in the King of Tyrus who abounded with all Riches Jewels Merchandise and lived in Eden the garden of God he lived as t were in Paradise insomuch that in his own conceit he was a God for Power Wisdom and Majesty but God made him quickly to know that he was a weak man and therefore he cut him off by a violent death in his own City Ez●k 28. 2. to 14. 2. Not Strength Sampson was strong yet death was too strong for him Alexander and Caesar which conquered Kingdoms yet could not conquer death Nero Caligula Domitian Titus c. the Terrors of their Time yet were all conquered by the King of Terrors Men of power have no power over death Eccles. 8. 8. the Captain the mighty man and the man of War are all in the grave Isa. 3. 2 3. 3. Parts Policy Learning Wisdom cannot preserve any from the grave Solom●n the wisest of men is dead and daily experience shews that wise men die as well as fools Psal 49. 10. Eccles. 2. 16. the Judge the Prudent the Prophet the Consellor and the eloquent Orator are all swept away by death Isa. 3. 2 3. Death is Nomen indeclinabile the greatest Clerks have not been able to decline it 4. No Dignity nor honour can stave off death Herod in the midst of his Pomp was smitten dead and devoured by Vermin Let a man be never so high in honor yet he must die and perish Psal. 49. ult Iob 21. 28. 32. such as are the staff and stay of a State even the Antient and the Honourable yet are taken away by death Isa. 3. 2 3. 5. Friends cannot save or shelter you from this Arrest be they never so great or good in them is no help they cannot help themselves much less others Psal. 146. 3. 6. Not Piety If any thing in the world could save a man from the grave it is this and yet we see Moses a Pious Meek Learned Self-d●nying Servant of God dies Deut. 34. 5. Moses the Servant of the Lord died David a wise man and excellent Musitian a valiant Souldier a man after Gods own heart and one that fulfilled all his will and yet after he had served the will of God in his generation he fell asl●ep Acts 13. 22. 36. the holy Proph●s do not live for ever Zach. 1. 5. but even the Righteous themselves do perish Isa 57. 1. Christ do●h not free his from death but from the 〈◊〉 of de●●h that which is Poenal is taken away he hath made that which in it self is a curse to become a blessing of a Poyson he hath made a Medicine and of a Punishment an advantage So that what Agag spake vauntingly we may speak truly The bitterness of death is p●st Hos. 13. 14. Vse 1. Fear not great men when they are great Oppressors for there is a greater then they who will bring them to judgement how oft doth the Lord blame his people for fearing such as must die and then all their fury ceaseth Isa. 51. 12 13. 2. Trust not in them Though they be never so great yet they must die and then all thy projects perish If a man might trust in any man it is in Princes for they can do more for us then ordinary men and yet we are expresly forbidden trusting in them Psal. 146. 3 4. Trust not in Princes nor in the Son of man in whom there is no help his breath goeth forth he returneth to his earth in that very day his thoughts perish Where you may see

you are dross or gold look that the rule by which you walk be right even the Word of God for by that you shall be judged for your eternal life or death Iohn 12. 36. Ah how exactly shouldst thou live that must be tryed for thine endless estate by so strict a law How diligently shouldst thou keep thy heart knowing that God will judge the secrets of thy heart Rom. 2. 16. How carefully shouldst thou keep the door of thy lips considering that of every not only swearing or cursing but idle word which thou shalt speak thou shalt give an account at the day of Christ Matth. 12. 35. How wary shouldst thou be in all thy deeds believing that thou shalt appear at the Judgement Seat of Christ to give an account of every thing done in the body of flesh whether it be good or whether it be evil 2 Cor. 5. 10. So thi●k so speak so act as one that must be judged for all at the great day of Christ. This may likewise incite you to work as Gods amongst men because at that day Christ will come and his reward will be with him to give to every one according to his works Rev. 22. 12. Your actions now are seed if ye would reap liberally on that great harvest day ye must sow liberally in this see-time Christ will then demand how ye improved the many advantages and opportunities which he put into your hands for the magnifying his Name countenancing his people propagating his Gospel punishing his enemies and discouraging the workers of iniquitie He will ask you why at such a time when you knew his Name was blasphemed his Day was prophaned his Ministers and Ordinances were trampled upon you never stirred or were zealous for their vindication you thought it was good sleeping in a whole skin you were loth to offend your neighbours or you were unwilling to get the ill will of great ones that under pretence of love to all the people of God would have his blasphemous adversaries spared nay encouraged See whether that Jesuitical tenent That Magistrates must only be second-table men that they have nothing do in matters of Religion will hold water at that day O how exceedingly will such be ashamed of it then who now own it in their principles and practices possibly thou art one of that Heathen Gallio's Disciples that would meddle in matters of wrong but ●it still in matters of Religion Acts 18. 14 17. Gallio cared for none of those things I must tell thee thou art like then to find Hell hot for thy being so cold in the cause of the blessed and glorious God O think of that day and let it move thee to a faithful zealous discharge of thy duty Zaleucus Locrensis in his proeme to his laws hath these words Let this be often pressed upon men that there are Gods and that an account must be given to them of mens actions Consider the day of the Lord is coming and who may abide it In a word Hear the conclusion of the whole matter Fear God and keep his commandments for this is the whole duty of man For God shall bring every work into judgement with every secret thing whether it be good or whether it be e●il Eccles. 12. 13 14. FINIS A TABLE Of the chiefest things contained in this Treatise of Psal. 82. ANabaptists enimies to Magistrates p. 18 19. 212 Antitrinitarians confuted p. 10 Anarchy dangerous p. 46 Arise God will for his people p. 174 B. Beasts wicked men are such p. 122 Bow to Magistrates p. 41 Bribery base p. 89 118 204 C. Clemency becomes Magistrates p. 73 74 Children of God their priviledges p. 158 Conscience good is a great blessing p. 167 Consideration how necessary p. 135 Consolation for Magistrates p. 33 34 35 Courage requisite in a Magistrate p. 115 D. Darkness how dismal p. 138 Death all liable to it p. 160 162. Great ones must oft think on it p. 165 Devil why called a God p. 9. E. Elohim what it signifies p. 6 7 Enemies to Magistrates punisht by God p. 20 35 209 Erastus condemned p. 71 Examples of great men powerfull p. 97. And Epist Dedicat. Mans Ex●remity Gods opportunity p. 174. 175 F. Fatherless must be pittied p. 109 110 Fifth-Monarch-men dangerous p. 17 18 Flatterer●s take heed of them p. 68 70 71 G. God how many ways that Title is used p. 6 7 God is present amongst Rulers p. 87. He 's Almighty p. 10 11. The most High p. 150 151. The Iudge of all p. 286. To be feared p. 156 Godly are not Rebellious p. 43 Good things need pressing on us p. 119 Great men seldom good p. 99 110 H. Hereti●ks must be punisht p. 80 I. Independency dangerous in Magistracy p. 11 Ignorance how vile p. 132 Injustice a crying sin p. 100 Inquiry must go before sentence p. 83 84 Iustice how great a blessing p. 111 138. A sevenfold manner of doing it aright p. 112 c. K. Kings must rule by Law 69 84. They must see to Religion 76 77 L. Lament the loss of good men p. 65 Laws how needful p. 84 85 198. How they binde the Conscience p. 41. Going to Law lawful p. 91 92. Liberty abused p. 21 Light pleasant p. 138 M. Magistrates why called Gods p. 7 8 142 192. Cavils against Magistrates answered p. 21 22 c. 214. 'T is a great mercy to have them p. 22 35 36 37 38. 〈◊〉 that in Gospel times p. 27. They must love their people p. 50 51 Magistracy is Gods Ordinance p. 12 13. Seven Reasons t● prove it 14 15 32. No man may assume that Office without a call p. 32 33. 'T is an honourable calling p. 49 5● Proved by one and twenty Titles of honour given to it p. 49 195. They must not dishonour their honourable calling p. 71 72. How they must imitate God in nine particulars p. 73. They have their Commission from God p. 148 149 193 194 205. They are the Sens of God p. 157. They must dye p. 160 Ministers and Magistrates must assist each other p. 55. 82. and in the Epistle Dedicatory Ministers may not be Magistrates p. 56 57 N. The Nations are Gods Inheritance p. 187 Necessity of Magistracy p. 213 O. Old T●stament Gods Word p. 148 P. Papists rob Magistrates of their power p. 16 17. Partiality cond●mned p 101 114 200 201 Patience required in Magistrates p. 75 Poor must be pitied p. 109 121 Perseverance in wickedness dangerous p. 137 Pr●y for Magistrates p. 40 Prayer awakens God p. 175. How it must be qualified that it may awaken him p. 176. Three sins to be shunned especially which mar our Prayers p. 177. It must be fervent p. 178. How excellent an Helper p. 182 c. It turns five K●ys p. 184 185. The misery of such as cannot pray 180 Prefaces when they may be used p. 9 Publique spirits become Magistrates p. 85 Pusillanimity condemned p. 116 Q. Qu●kers their baseness p. 19 20