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
Gen. 26. 12. T is reported of Maxinilian the Emperor that as oft as he passed by the Gallows he would put off his Hat and salute it with a Salve Sancta justitia All hail Holy Iustice. Of all people Christians have most cause to bless God for it for they are exposed more to the malice of wicked men by reason of their profession and principles which are so opposite to the wayes of the world so that they are as Lambs amongst Lions as Sheep amongst Wolves as a Lilly amongst Thorns which would soon be devoured did not the great Shepherd of the flock raise up Shepherds under him to defend it These are the Ministers of God for our good 1. For our natural good for our lives 2. Civil good for our Estate 3. Mortal for defence of us in goodness 4. Spiritual to protect the Gospel and this good is reduced by the Apostle to three heads 1 Tim. 2. 2 Peace Piety and Honesty They are a means under God to preserve the lives of us and ours our Goods Sabbaths Ordinances and all that is neer and dear to us So that when Government fails 1. Order fails 2. Religion fails 3. Justice fails 4. Strength fails 5. Wealth fails 6. Honour fails 7. Peace fails all this is abundartly proved by a learned Pen. As where there is no Ministry the people perish so where there is no Magistracy the people come to ruine Prov. 11. 14. These are Shields to defend us Fathers to tender us yea nursing Fathers to carry us in their bosoms Pillars that under God uphold the world that it fall not into confusion and the very life of the State Lam. 4. 20. How great then is the sin of those ungratefull men who vilifie Magistracy and by consequence do contemn the goodness and providence of God to the Sons of men yea they contemn that which is the greatest glory and choice priviledge of a Nation When David would set forth the glory of Ierusalem he tells us there sit the Thrones of Iudgement i. e. there sit the Judges who administer justice to all and keep all in Peace Psal. 122. 5. hence t is promised as a great blessing to an obedient people that they shall have Governours to rule them and their eyes shall see the King in his glory Isa. 33. 17. Ier. 17. 24 25. as t is reckoned for a choice mercy to have our own Sons for Prophets Amos 2. 11. To be taught by strangers who are called to the work is a mercy but to be taught by our own sons raised and fitted for the work of the Ministry that heightens the mercy I raised up your Sons for Prophets of your young men for Nazarites and as good Ministers are promised as a special blessing Isa. 30. 20. Ier. 3. 15. Rom. 15. 29. so t is promised as a special blessing that our Nobles shall be of our selves and our Governours shall proceed from the midst of us Ier. 30. 21. Strangers shall not rule over them nor keep them in slavery but they should have Governours of their own that would be tender over them T is a sign of Gods love to a people when he gives them Rulers that will execute justice amongst them 1 Kings 10. 9. 2 Chron. 2. 11 9. 8. when a people is but willing to obey Violence shall no more be heard in the land nor wasting and destruction in their borders but he 'l restore their Iudges as at the first and their Counsellors as at the beginning Isa. 1. 25. 60. 18. and under them shall all humane abilities be improved to the highest apex and utmost excellency all callings Laws Learning Valour Religion Arts and Faculties thrive and flourish with much happiness and success under the wings and warmth of a Godly Government Oh then let us bless the God of Heaven who is pleased to Govern man by men as t is a mercy in the church that he teacheth us by men like our selves so t is a mercy in the State that he rules us by men who are or at least wise ought to be sensible of our Infirmities and to whom we may have familiar recourse in our necessities if the Lord himself or an Angel should appear we could not endure the sight t is a great mercy and argues his tender love unto mankind that he hath set his own name upon our Governours and adorned them with the gifts of his Spirit fitting them for such noble employment 6. Since Magistrates are set up by God t is our duty to Reverence them as his Vicars and Deputies and that not only for fear of his wrath which yet must not be slighted Prov. 16. 14. 19 20. but out of Obedience to Gods command who bids us honour them Rom. 13. 5. and joins them with himself Prov. 24. 21. 1 Pet. 2. 17. This Reverence must be Corde Ore Opere 1. It must not be complemental but Cordial we must not once harbour an evil thought against them 〈◊〉 God will find out a way to reveal and revenge it Eccles. 10. 8. 20. But we must pray for them What if they be Heathens and Persecutors and neglect their duty yet we must not neglect ours Numb 27. 16. Dan. 6. 21. Nero Decius Dioclesian were Heathenish Tyrants yet he bids us pray for them 1 Tim 2. 2. and the Primitive Christians prayed for such Magistrates are encompassed with many cares fears dangers and difficulties we should therefore by Prayer hold up Moses his hands that he faint not and beseech the Lord to enrich them with all graces fit for their places as Knowledge Zeal Sincerity c. As every one receives benefit by the Magistrate so every one should pray for him and bear his part in this service as those busie Idolaters did in their blind way Ier. 7. 18. the Children gather wood the Fathers kindle a fire and the women knead the dough every one doth something Magistrates and Ministers of all men have most need of our Prayers they are the common Buts against which Satan and his agents shoot all their arrows he overlooks small and great and dischargeth principally at the Kings of Israel Many can rail but few pray for them which makes things go so ill with us Besides in Praying for them we Pray for our selves in their Peace lies our Peace and the Peace of the Churches hence Gods people when they were Captives in Babylon yet must pray for its Peace on this very account Ier. 29. 7. Besides Kings hearts are in the hand of God and at the Prayers of his People he turns them Nehmiah 2. 4. Hest. 4. 16. 5. 2. Iob. 12. 24. Prov. 21. 1. Yea we must not only Pray but Preach for them too Titus 3. 1. men must often be put in mind of their duty to Superiours many look upon themselves as fellow-creatures with Magistrates but God will have men know their places and learn subjection 2. We must give them
Government that is worse then none at all where there is Magistracy some may be opprest and wronged but none can be righted where there is none at all Better poor people should sit under a scratching bramble then have no hedge at all to shelter them from the storms of popular fury Nebuchadnezar was none of the best Governours yet he was a Cedar under which the beasts of the field found shadow and the fowls of the Heaven dwelt in the bows thereof Dan. 4. 9 10 11 12. And if a Heathen Magistrate be so usefull what is a Christian one A sixth Observation We may lawfully give Titles of Honour to Magistrates If God himself calls them Gods Shields Saviours c. and lay upon them Majesty Glory and Honour Psal. 21. 5. why should any man scruple the giving of them such Titles Away then with those sottish Quakers who are afraid of being too respective such is their breeding to Gods Deputies and therefore they call them Thou Richard Thou Thomass Thou Iohn as if they were talking to some Bearwards rather then Magistrates But the Holy Ghost hath taught them better manners and give Titles of Honour to men in Authority as King Agrippa Most Noble Festus Acts 26. 25. Most excellent Theophilus Luke â— 3 But of this at large in another place Caution yet Rulers must take heed of suffering Flatterers to give them Titles which belong not to them as Most Holy Most Unconquerable Omnipotent Omniscient our Lord God as Domitian and the Popes of Rome are called by their Parasites Thus Iames Naylor had blasphemous Titles given him his Adherents ar Everlasting Son of Righteousness and Prince of Peace they sung before him Holy Holy Holy Lord God of Sabbath no more Iames but Jesus the Lamb of God a perfect man c. Death is Lot of such blasphemers Lev. 24. 16. Dan. 3. 29. T was the â—in of the Persians that they honoured their Kings with Divine Honour as Gods Let such remember Herod who for his Pride in suffering Divine Honour to be given to him was eaten up of worms or lice Acts 12. 22 23. God is very tender of his own glory what ever he parts withall he will not part with that Isa. 42. 8. when Satan began to call for divine honour Christ would bear no longer but bids him Be gone Satan Observation 7. The calling of the Magistrate is an honourable calling God puts his own name on them they are earthly Gods they judge for him they bear his Image in their Office they sit on his Throne and he sits with them there Though they be subject to Infirmites sickness and death as other men are yet their calling is Honourable for the Dignitie of Magistracy lies not so much in the persons who are mortal but in their Office in that they are Gods Lieutenants on earth they sit in his place and exercise his power by Deputation by him they are appointed to execute Justice and preserve the Nations in Peace and Purity Now the Dignity of Magistracy will the better appear if we consider those Titles of Honour which the Scripture graceth them withall for whereas Libertines call them Pests and Plagues Persecutors Burdens and Abusers of the world by tyranny oppression c. Yet the word of God calls them 1. Gods 2. Sons of the Most High 3. Saviours 4. Fathers 5. Nursing Fathers 6. Heads of the Body 7. Eyes of a State 8. Servants of God 9. Shepherds of the people 10. Healers 11. Pillars 12. The Lords anointed 13. Dignities 14. Nails in the building 15. Corner-stones 16. Shields of the earth 17. Angels 18. Foundations 19. Signets 20. Captains 21. Rocks and Hiding places 1. The Holy Ghost calls them Gods as we have seen at large before 2. Sons of God by Nature or Adoption but by Office of which see more on ver 6 3. The Saviours of the people Iudges 2. 16. 3. 9. Neh. 9. 27. The Lord saved Israel by the hand of Ieroboam 2 Kings 14. 27. and of David 2 Sam. 8. 3. Such a one was Iehosaphat 2 Chron 20. These God hath ordained for Saviours and shelters to his people against the rage and Violence of a wicked world hence t is that in their straits and exigencies they Appeal to Caesar for succour Acts 25. 11 12. though many times the Remedy is worse then the disease and those that should be Saviours become Dâ—vouâ—ers and destroyers of Gods people but this is the abuse of their power God erected them to defend and save his people that under them they migh lead Quiet Honest and Godly lives 1 Tim. 2. 2. 4. Fathers of the people So Ioseph who was a Prince in Aegypt is called a Father Gen. 45. 8. and Deborah is called a Mother in Israel Iudges 5. 7. The Philistines called their Kings Abimelecâ— i. e. the King my Father Gen. 20. 2. 26. 1. Psal. 34. Title Saul was a wicked King yet David calls him my Father 1 Sam 24. 11 and Iob who was a Magistrate a Judge at least as appears Iob 29. 7 8. and as some conceive a King though his dominions might not be so large as ours now are yet possibly such as in those antient times and in those Eastern parts of the world were called Kings being a Supream Governour within his own Territories though perhaps but of one single City and its Subburbs with some few neighbouring Villages hence he 's called the greatest man of all the East Iob. 1. 3. and when he came in presence the Princes and Nobles held their Tongues he sate as chief and dwelt as a King in the Army Iob. 29. 9. 25. yet though he were thus great he stiles himself a Father to the poor Iob 29. 16. and t was an high commendation of Valentinian the Emperour that his people knew not whether they had of him Dominum an Patrem a Father or a Lord. In Rome of old the Senators were called Fathers and t was afterwards counted among the Romans the greatest title of honour that could be bestowed upon their Consuls Generals Emperors or who ever had deserved best of the Common-wealth to have this addition to the rest of his stile Pater Patriae the Father of his Countrey This Title implayes not only Power and Authority but also tenderness care and pitty they should carry fatherly affections towards â—heir people as a good Father loves defends and cherisheth his children so will a good Prince his Subjects he will not grind them by cruel exactions nor drink their blood to satisfie his own lust nor suffer them to be poysoned with Heresie when they cry for bread he 'l not give them a Scorpion but he is more tender of his people then of himself and more sensible of their miseries then his own In all their sufferings he suffers with them he condoles their miseries redresseth their wrongs relieves their wants reforms their errors prevents their
the other 11. Pillars of a State it cannot stand long without them The world would soon fall into confusion and shatter all to pieces as to its civil capacity if the Lord had not founded it on the Pillars of Government Psal. 75. 3. I bear up â—he Pillars of the earth David a King was a Pillar that by his wisdom and faithfulness did bear up the inferiour Magistrates whom he calls the Pillars of the earth in a Political sense These are the stakes in the hedge of the State which keep up the sence that the wild beast enter not yea the Lord looks at any one of them as able to make up a breach against him Exod. 32. 10. Ezek. 22. 30 31. Ier. 5. 1. If the Lord could have found but a man that executed judgement i. e. but one faithfull Magistrate in Ierusalem he had spared it for his sake One Phineas executing judgement staid the Plague Psal. 106. 30. 12. Christs or the Lords annointed So Saul was called 1 Sam. 12. 3. 5. 24. 6. and David 2 Sam. 19. 21. Psal. 84. 9. 132. 10. and Cyrus though a Heathen and one that had not received the external unction of Oyl which the Kings of Israel received at their Inauguration yet being appointed of God to do him service this call of God was beyond all the external unction in the world Isa. 45. 1. T is true the Kings whose choice had somewhat extraordinary in it were installed into their office by pouring of Oyl upon them 1 Sam. 10. 1. 16. 12 13. 1 Kinge 19. 15 16. 2. 9. 3. Now this Ceremony of Anointing signified that they were called by God to their office and should receive from him all gifts and graces needfull for their places Yet this Title is given to all believers Psal 105. 15. 1 Cor. 1 22. 1 Iohn 2. 20. 27. 13. Dignities Gloâ—ies and Majesties Dominions Principalities and Powers Rom 8 38 2 Pet. 2. 10. Iude 8 all in the Abstract put for men that are set in Power and Dignity and because of that glory and excellency wherewith God is pleased eminently to adorn them Though Libertines reproach them as Inglorious and fools in Israel yet the Holy Ghost for-seeing what spirits would arise in Gospel-times calls them Dignities and Higher Powers in respect of their Superiority and preheminence above others and in respect of those glorious gifts and endowments which God adorns them withall whereby they are fitted for an honourable fruitfull and faithfull discharge of their office as wisdom to discern between good and evil clear apprehension Magnanimity and Zeal Thus even Saul when he was made a King was said to be another man i. e. he was adorned with Prudence Clemency Magnanity and other Princely vertues fit for his place 1 Sam. 10. 9. and so was David 1 Sam. 16. 13. These are the light and glory of a land of whom we may say as the people did of David that he was worth ten thousand of them 2 Sam. 18. 3. 21. 17. 14. Nails and Pins upon which all the burden hangs and therefore they have need to be fastned in a sure place keeping close to the Rule of the word never till then will they be a glorious Throne to their Fathers house Isa. 22. 23. Now the Magistrate is compared to a Nail fastned in a Wall 1. For Stability and firmness as a Nail driven into a Wall sticks fast so God will establish and confirm the power of Magistracy that it shall be no more removed then a Nail that is driven up to the head which may be matter of singular comfort to all faithfull Magistrates who must look to encounter with many difficulties and indignities from an ungratefull world But he that hath called them to their honour will keep them there and fix them with his own hand whilest they walk in his fear doing justice and judgement Prov. 29. 14. 2. In respect of Vtility as a Nail that is fastned in a Wall is fit for many uses so a faithfull Magistrate is many wayes benefical to the people where God hath fixt him and as Pins do fasten Tents so these help to fix us in our places in peace in despight of Oppressors Zach. 10. 4. and as the beams of a building are fastned and united by nails one to another So Magistracy is a means to unite people together in Society and Amity 3. In respect of the weighty labours that lie upon him We know every one is apt to clap somewhat upon a Nail or Pin. Arms Utensils Vessels great and small we use to hang upon the wall So the Magistrate is usually loaded with imployment every one comes to him for support defence and succour They lay and leave their loads with him all the necessary Utensils of the house hang on this Nail Upon it hang Vessels small as well as great their Justice is or ought to be as large as Solomons wisdom which extended to the Hyssop as well as to the Cedar Isa. 22. 24. They shall hang upon him all the glory of his Fathers house and all the Vessels of such quantity even little Cups as well as great Flaggons all affairs great and small and all the weight of the Common-wealth shall hang on him from the highest to the lowest The glory of a Nation hangs on the Nail of Government 15. Corner stones which laid in the â—oundation do uphold the building The man stress lies on the Corner-stones Zach. 10. 4. out of him shall come the Corner What 's that why the word is a Metaphor commonly used for Governours and Magistrates 1 Sam. 14. 38. Iudg. 20. 2. where the chief of the people in the fountain are called the Corners of the people As Christ is the Corner-stone on which the Church stands Isa. 28. 16. 1 Pet. 2. 6. So the Magistrate under God helps to uphold the Common-wealth 2. These help to Vnite the building and keep it together that it fall not asunder As stones laid in the corner of a building where two Walls meet are thereby united strengthened and supported so Magistrates are the stay and strength of a place Esa 19. 13. they are the strong Towers and Bulwarks of a State T is true all the stones in the building do conduce to the upholding of it but the main weight of all lies on the Corner-stones draw out these and the building cannot stand As Sampsons strength lay in his locks so doth the strength of a State in these 3. As t is an Uniting so t is also an Adorning stone t is an Ornament to the building because there is more labour spent in Polishing the Corner-stone then in the ordinary stones of the building Psal. 144. 12. Magistrates are usually endowed with more choice parts and gifts then others as I have shewed before 16. Shields of the earth Psal. 47. ult Isa. 21. 5. Ier. 51. 11. those which we call Rulers the Original calls Shields and Bucklers Hos. 4.
Magistrates and godly Ministers are great losses and therefore the Saints lay them deeply to heart When Moses was dead the people mourned for him thirty dayes Deut. 34. 8. when Samuel died all Israel mourned for him 1 Sam. 25. 1. yea when Saul a wicked King and Davids enemy too was dead yet see how he laments his fall and makes a Panegyrick or Funeral Oration in his praise 2 Sam. 1. 17 c. So good Ministers are spiritual Fathers the Chariots and Horsemen of Israel and therefore we should lay to heart their deaths Num. 20. 19. 2 Kings 13. 14. Acts 8. 2. and the rather because t is the sins of a people that provoke the Lord in wrath many times to remove godly Magistrates and Ministers from amongst us 3. Those Titles of Dignity do shew Magistrates their duty Let no man glory in Empty Titles but labour to answer them in obedience Let your lives and your names answer each other Remember that God hath given you Magistratical gifts not for your selves but for the good of others and to him you must shortly give an account of all the Talents which he hath intrusted you withall Hearken not then to flatterers who would puff you up by telling you that you are Gods and Sons of the most High and therefore you may do what you please you are to account to none but God Where the word of a King is there is Power and none may say â—nto him What dost thâ—â— Eecles 8. 4. and Samuel tells the people say these Court-Parasites that Kings have absolute power over the lives and estates of their Subjects 1 Sam. 8. 11. to 18. Thus they make Kings glad with their â—yes Hos. 7. 3. and are the worst sort of Beasts for whereas other beasts pray upon dead carkasses those devour men alive As for that Text Eccles. 8. 4. the meaning is that where the word of a King is there is power viz. to punish such as do evil and none can call him to an account for so doing and in this sense none may say unto him What dost thou else the wicked actions of Kings may be yea and have been reproved Nathan reproved David saying What hast thou done Elijah reproved Ahaâ— for his murder saying What hast thou done T is only Gods Prerogative Royall to do whatsoever pleaseth him and to be accountable to none none may say unto him What dost thou Dan. 4. 35. The greatest men in the world are or should be under Law T is not for any man to say Sic volâ— sic jubeo stat pro ratione voluntas My will 's my Law no Kings themselves must read and rule by Law Deut. 17. 2. As for that Text in Samuel T is the threatning of a Judgement and not the Imposition of a Duty q. d. This people shall dearly rue the casting off that Form of Government which I have given them for I will give them a King in my wrath that shall deal like a Tyrant with them taking away their goods and Cattle from them by violence and making slaves of them and theirs as the Kings of the Nations whom they desire to be like have done to their subjects ver 9 11. Samuel tells them this will be the manner of your King The Court-Bishops render it Ius Regâ— the Right of the King and thereupon inferred that all the Subject had was in the Power of the King and lay at his mercy But Misphat Hammelech doth not here signifie Right or what Kings de jure ought to do but what de facto they would do to satisfie their Lusts of ambition and covetousness This will be their custom for so the word is rendred Gen. 40. 23. Exod. 21 9. 1 Sam. 2. 13. yet that did not justifie the wickedness of the Priests not Right for if Kings might lawfully do all that is here set down then Ahab had not sinned in taking away Naboths Vineyard by violence from him but this is expresly forbidden Ezekiel 46. 18. and God punisht Ahab for it 2 Kings 21. 18. but the Lord commands the King to study his Law and to rule according to it Deut. 17. 16 17 18. 22. 37. which is directly contrary to this Ius Regu for there the Lord commands the King not to multiply Horses Ver. 16. but here t is sad he will do it Ver. 11. The Lord commands that he should not covet riches Deut. 17. 17. but here t is said ver 14. that he 'l get their Fields and Vineyards from them and take their Cattle and Children from them vâ—r 14 15 16 17. Caution Yet this doth not debar Rulers from a Legal right over the persons and estates of men both in times of War and Peace provided they exercise it in a lawfull manner viz. for the promoting of the publick good and the defence of the Laws Religion and Peace of the Land Now as the Magistrates must take heed of Anabaptists on the one hand who offend in Defect and give him too little so he must take heed of Court-Clawbacks who offend in Excess and give him too much they make a God and an Idol of him for their own ends obeying his commands against Gods commands and preferring great mens wills before Gods holy word Those cry up Kings as Gods calling them Omnipotent Unlimited Independent not to be questioned by any Authority c. Thus the Arminians to curry favour with great ones and the better to supress Synods supersuperlatively extolled the Power of the Magistrate in Ecclesiastical affars and this is the policy of many Sectaries in our dayes to cry up Magistracy that they may the better cry down Presbyterie which they know would curb their errors and prophaness Thus Erastus a Physitian but a rotten Divine puts all Church-censures into the hand of the Magistrate and so confounds Magistracy and Ministry together which are too distinct offices having distinct bounds and duties belonging to them which they may not trangress upon pain of Gods displeasure If Vzziah the King will be so bold as to offer Sacrifice which belonged to the Priest let him expect a Leprosie for his pains 2 Chron. 26. 18. to 22. See the Erastian Tenents fully confuted by the Learned Rutherford his Divine Right of Chrurchgovernment Chap. 6. Q. 2. p. 257. to 647. and in his Due Right of Presbyterie in fine chap. 6. p. 387 c. Gelaspy Aarons Rod blossoming per totum The Vindication of the Presbyterian Government by the Province of Lâ—ndon p. 8 9 c. Walaeus Loc. com P. 2. p. 3. ad pag. 73. Apollonius Ius Magistratus circa Sacra 4. Magistrates must take heed of dishonouring their Honourabse calling by profane practices Their lives should be an Epitome of their Laws They are apt to call for Duty and Reverence but let them do their duty to God and honour him and then he hath promised to honour them but if they suffer Gods name to be
favour it should be towards the poor This is the very end why Rulers are set up viz. to execute judgement and do Justice amongst the people Isa. 56. 1. Hos. 12. 6. Amos 5. 24. Zach. 7. 9. Therefore t is that David prayed for his Son Solomon that God would give him a clear understanding and right judgement to discern between good and evil and an upright heart to walk answerable to light received that so he might Iudge the people with righteousness and the poor with judgement Psal. 72. 1 2. and Solomon himself makes the like prayer 1 Kings 3. 9. and the Queen of sheba tells him that God had raised him for this end 1 Kings 10. 9. It was the honour of the Kings of Aegypt that they bound their Judges by Oath not to act unjustly no though they themselves should command them so to do Cloathing is an Ornament and Diadem is a glory all Magistrates like Iob should put on righteousness as a robe and judgement as a Diadem Job 29. 14. So did Christ Isa. 11. 5. This was Davids honour that he executed Justice and Judgement to all his people 2 Chron. 18. 14. This is so lovely a thing that Absclom when he would entice the people from David tells them that if he were made Judge in the Land though David did not Yet he would do them justice 2 sam 15. 4. As Injustice is all Vice so Justice comprehends all Vertue so excellent a thing is Justice This is our duty Micah 6. 8. as every man in his place must do justly so specially the Magistrate 2. T is our Security Isa. 33. 15 16. it establisheth Thrones Prov. 16. 12. 29. 14. Ier. 22. 3 4. and preserves a people from ruine Amos 5. 15. There is no one thing religion excepted that doth more secure and adorn a Nation then Iustice doth T is both Colâ—mna Corona Reipublicae it is a Prop to make it subsist firm in it self and as a Crown to render it glorious in the eyes of others T is as the Cement in the building which holds all together Take this away and Nations will quickly run to ruine Ier. 5. 1. 21. 12. Gall is bitter and Hemlock is poysonous now when Judgement is turned into Gall and righteousness into Hemlock judgement is not far from that people Hos. 10. 4. Amos 6. 12. The Law thunders out curses against such as pervert judgement specially the judgement of the fatherless and the widow Deut 27. 19. Prov. 24. 24. 3. T is our Glory Righteousness exalts a Nation Prov. 14. 34. and brings a blessing on it Tlse Lord bless thee O habitation of justice Ier. 31. 33. So that what Solomon saith of Wisdom is most true of Justice Exalt her and she shall exalt thee to honour she shall be to thee an Ornament of grace and a Crown of glory shall she deliver to thee Prov. 4. 8 9. Justice and Judgement is more acceptable to God then Sacriâ—ice Prov 21. 3. without it all duties are an abomination Isa. 1. 15. Amos 5. 21 24. and our prayers in vain Iosh. 7. 20. A Heathen could say that the choicest gift that ever God gave to man considering what miseries he is subject to was government by justice which bridleth and reftraineth the presumption of the furious preserveth the innocent in his honesty and yieldeth equally to every man his due Now that Justice may be rightly dispensed to all seven rules must be observed Do Justice 1. Discreetly 2. Speedily 3. Impartially and Universally 4. Resolutely and Couragiously 5. Righteously and Exactly 6. Soberly 7. Diligently 1. A good Magistrate will execute justice Discreetly he is not rash nor heady but he ponders all Circumstances of person time and place and judgeth accordingly Now as a word spoken in season or as t is in the fountain a word set upon its wheels having a due concurrence of all Circumstances is like Apples of Gold in pictures of Silver not only ly delightfull to the eye but profitable to the possessor Prov. 25. 11. so an act of Justice rightly circumstantiated is both pleasant and profitable He must not regard bare accusations for who then should be innocent Christ himself was accused for a Blasphemer and an Enemy to Caesar and the Apostles were called Deceivers and yet they were true men 2 Cor. 6. 8. Besides wicked men are very subtile in concealing forging and wrapping up their sinfull practises Micah 7. 3. but a Prudent Magistrate will sift and search out the truth of a matter Deâ—t 17. 4. Iob 29. 16. For want of this wise David was overseen and gave away good Mephibâ—sheths estate unheard upon the bare accusation of a self-seeking Ziba 2 Sâ—â— 19. 29. and it was hard to censure Queen Vashâ—i before she was heard speak for her self Hester 1. 19. T was good counsel and he did practice it himself which Alâ—xander gave to his Judges that when they had heard one party speak they should stop one ear to hear what the other party could say for himself T is folly to speak before we know the depth of the matter before us Prov. 18. 13. God will have both parties heard Exod 22. 9. 2. Speedily He must expedite causes and not make a long harvest of a little crop Delay oft makes the remedy worse then the disease To tire out the poor the fatherless and the widow with redious suits and dilatory courses till they have no means left to prosecute their righteous cause is an act of great unrighteousness Christ is described and a Magistrate cannot follow a better coppy to be one that seeketh judgement and executeth justice speedily Isa. 16. 5. So did David Psalm 101. ult As t is ill to do right rashly so t is a wrong to do it delayingly and as they do a double courtesie who do it speedâ—ly so they do double right who do it though discreetly and deliberately yet quickly When the Poor woman petitioned Philip King of Macedon to hear her cause he answered that he was not at leisure then said she Be â—ut King The King laying to heart her speech gave speedy audience not only to her but to all men from that day forward and the Emperour Trâ— jan on horseback ready to go to battle alighted to hear the complaint of a poor woman Impartially and Universally to All without fear of foes or favour to friends As Gods justice knows no Relations Isa. 27. 11. Ier. 22. 4 24. So Magistrates in point of Justice must know none Levi in this case did know neither Father nor Mother Brethren nor Children Deut 33. 9. David punisht his Absâ—lom with a three years banishment for his sratricide 1 Kings 13. 38. King Asa deposed his own Mother for her Idolatry 1 Kings 15. 13. and that resolution of Saul was Heroick if it had been well grounded Though the fault be found in Ionathan my Son he shall surely dye 1 Sam. 14. 39. T
Titles of honour to Godly Magistates but not to the Ungodly But of this see more Verse 1. Observation 4. Even wicked Magistrates have their power from God Rom. 13. 1. All power is of God and yet the Rulers at that time were Heathenish Persecutors It is true the abuse of the power is not from God but the Power it self is as the abuse of the Ministry and marriage are not of God though the Ministry and marriage it self be Be the Magistrates superiour or inferiour wise men or fools good or bad there is no power but it is of God The Apostle speaks not Indefinitly The higher powers are of God but he speaks Vniversally and Exclusively there is no power be it what it will but is of God Though the manner of getting into power by fraud and force may be unlawful and of man yet the power and office it self is of God and that not only by permission for so is sin and the Devils power but by special ordination The Powers that be are ordained of God for the greater manifestation of his Wisdom Power Justice and Goodness We must therefore shew all due respect and reverence to Magistrates as Magistrates be they never so Vile for though in respect of their wickedness their persons may deserve contempt yet their calling is Honourable There is a ray and sparkle of Gods Soveraignty and Image in Authority and in that respect whatever the persons are they must be Honoured We should not be too scrupulous in enquiring how men come to their power but rather study how we may walk wisely winningly and Religiously towards such as are in power Observation 5. God is the most High He is King of Kings and Lord of Lords the most High over all the earth and to be exalted above all Gods Psal. 86. 8. 96. 4. 113. 4. This Title of most High is often given to God Gen. 14. 18 22. Psal. 7. 17. 46. 4. Luk. 1. 32 35. 6. 35. 8. 28. Acts 16. 17. Heb. 7. 1. and is one of those ten Names which are attributed to God to set forth his transcendent and surpassing Excellency Majesty Power and Authority over and above all Though others be High yet there is an Higher then they Eccles. 5. 8. even the High and lofty one who dwelleth in the high and holy place and judgeth those that are high Iob 21. 22. Psal. 113. 5. Isa. 33. 5. No Towers Pillars Places or Persons so high but he can bring them down It is this most High that ruleth the Kingdoms of men and giveth them to whom he pleaseth Dan. 4. 32. 5. 18. He is the great Jehovah the Lord Paramount of Heaven and Earth there 's none to be compared to him Psal. 135. 15. I know that the Lord is great and our Lord is above all Gods whether they be so Deputed as Magistrates or Reputed as Idols He is not only great but Greatness it self not only high but the most High beyond the Tongues expression or the hearts imagination It is infinite and so unspeakable we may assoon measure the Sea with a spoon or put it in a bushel as comprehend with our shallow understandings his excellent Greatness it is therefore called Unsearchable Psal. 145. 3. Great is the Lord and greatly to be praised his Greatness is Vnsearchable All the power perfection beauty and excellency that is dispersed through the whole world that and ten thousand times more is in the Lord by way of Eminency and Transcendency All the glory that is in Angels men and all creatures compared to his is but as a drop to the Sea a shadow to the Substance or one little sand to a great Mountain Heaven Earth and Sea compared to him are parum nihil meer Nothing In Isa. 40. 12 15 16 17. we have a most lively expression of the power of God Who hath measured the water in the hollow of of his hand and meeted out the Heavens with a span and comprehended the dust of the earth in a measure and weighed the Mountains in scales and the Hills in a ballance c. He doth these great things with ease as if it were but Spanning Measuring Weighing c. Hence it is that Greatness is truly and properly ascribed to God alone He only is great Deut. 32. 3. 2 Sam. 7. 22. Psal. 96. 4. 99. 2 3. 145. 3. Titus 2. 13. Excellent is that Doxology of David 1 Chron. 29. 11 12. Thine O Lord is the Greatness and the Power and the Glory and the Victory and the Majesty for all that is in Heaven and Earth is thine thine is the Kingdom O Lord and thou art exalted above all both riches and honour come of thee c. He is mighty in power there is no opposing him Psal. 147. 5. mighty in counsel there is no out-witting him Ier. 32. 13. mighty in working there is no out-doing him Deut. 32. 4. and great in judgement there is no withstanding him Exod 7. 4. 1. Then Trust in this Great God what though thou have great enemies great Tentations within without yet remember thou hast the great God to assist thee A weak creature when backt by a stronger will venture on a stronger then it self When the Prophet Micaiah saw two Kings sitting on their Thrones he was not afraid because he saw a greater then they 1 Kings 22. 10 19. Moses by an eye of faith beheld him who was invisible and therefore did not fear the wrath of the King Heb. 11. 27. Did we stand by our own strength we might well fear but our help standeth in the Name of the Lord Psal. 124. ult This upheld Abraham in his straits he doubted not because God who had promised was able to perform Rom. 4. 18. and this upheld Paul I know whom I have believed and that he is faithful and able to keep what I have committed to him 2 Tim. 1. 12. Get an holy Magnanimity of Spirit God loves to do great things for those that greatly trust in him as we see in those three Worthies who were Gyants rather then children Dan. 3. Oppose this mighty God to all the might that comes against thee Whilst others boast of their friends Navies Confederates Strong-holds c. do thou make thy boast of God and say The Lord is my Light and my salvation whom should I fear there is none amongst the Gods to be compared to him Psal. 27. 1 2 3 86. 8. When Charles the fifth in a challenge to the King of France commanded his Herald to proclaim all his Titles Charles Emperour of such a place King of such a place Duke of such a place â— bids defiance to the King of France The King of France on the other side bids his Herald proclaim no more but this The King of France the King of France the King of France bids defiance to Charles the Emperour of Germany Intimating that one Kingdom
God by Nature and he hath given them to be Gods by Name The Deity was by Incarnation cloathed with the Humane Nature and Humanity is here by Gods designation cloathed with the divine name I will praise thee before the Gods saith David Psal. 83. 1. that is The tune of my heart shall be high in singing thy praise even before them that are by thy command highest in place The Sun in the higher world shineth most gloriously yet he communicateth some of his light to the Moon whereby she surpasseth and is as Queen among the glittering Stars So God the true Sun is infinitely above all he shineth eminently with his own native light and lustre yet he bestoweth of his beauty and brightness on some men whereby they excel and are above others in this lower world For the Explication of this truth I shall only shew in what respects Magistrates are called Gods and then proceed to Application Magistrates are in a two-fold respect called Gods 1. In respect of their honourable dignity 2. In respect of their answerable Duty It speaketh that their priviledge is high and that their practices should be holy 1. In respect of their Dignity God speaketh the nature of Magistracy to be honourable by the names which he giveth to the Magistrate Government is not a mean employment but a great preserment Magistracy is here by God himself invested with Majesty It is observable that God ascribeth to Magistrates the most honourable names among men Great men 2 Sam. 3. 38. Nobles 2 Chron. 23. 30. Princes Psal. 83. 11. Kings his Kings Psal. 18. ult Fathers 1 Sam. 29. 11. Chief of the people Iudg. 20. 2. Heads over the people Exod. 18. 25. Dignities Glories Iude v. 8. The Ancients of the people Isai. 3. 12. not only because aged persons were ordinarily elected for with the ancient is wisdom and in length of dayes understanding Iob 12. 12. but also because aged persons are honourable persons Men are commanded to bow down before the hoary head and reverence the Ancient Levit. 19. 32. Nay God giveth Magistrates not only those names which are in most esteem amongst men but the names of Angels Angels are the perfection as it were of the Creation the top-stone of this glorious building When the Spirit of God would speak a thing or person to be excellent it doth resemble them to Angels My Lord is wise as an Angel of God 2 Sam. 14. 20. And Acts 6. 15. They beheld his face as if it had been the face of an Angel Farther the great happiness of holy ones in heaven is set forth by their likeness to Angels They shall be as Angels Matth. 22. 30. Now what glorious persons then are Magistrates that have the names of Angels given them Angels are called Dominions Principalities Powers Col. 1. 16. Ephes. 1. 21. So are Magistrates Iude v. 8. Titus 3. 1. Be subject to Principalities and Powers But the Text speaketh more of their dignity Magistrates have not only the highest names of the most honourable visible creatures Men and of the most honourable invisible creatures Angels but of the Creatour of God himself the Fountain and Standard of all Dignity and Honour I have said ye are Gods When Iacob would manifest to Iosephs children the extraordinary respect he had for their father he doth it thus My Name be named on them and the Names of my Father Abraham and Isaac Gen. 48. 16. It is a great honour to be called the servant of God Paul gloried in this Titus 1. 1. So did David more in being a subject to God then a King over men Psal. 36. Tiâ—e It is a greater honour and favour to be called Gods son Ioh. 1. 12. 1 Ioh. 3. 1. Is it a mean thing saith David to be the Kings Son in law 1 Sam. 18. 23. Magistrates are children of the most High they are â—ons to the King of Kings But the greatest honour of all is to be called Gods for God to say My name be named on them This is the highest name that can be given Here is a neâ—â—plus ultra This is the highest Name which is above all names and as the Diamond to the Ring addeth both vertue and value to whatsoever it is affixed As because Gold is the most precious excellent metal therefore we lay gold over other things we guild peuter brass yea silver it self So because God is the most excellent name it is laid to other things that thereby their worth may be set forth As the Sons of God Job 1. 6. The City of God Psal. 46. 4. The River of God Psal. 65. 9. The Kingdom of God Now in their dignity Magistrates resemble God in these two or three particulars and therefore are fitly called Gods First in receiving honour from others Honour accompanyeth power as the shadow the body There is naturally in man an aw and respect towards those that are Magistrates They are the Fathers of their Countrey and their subjects like children owe them both obedience and reverence Divine worship is to be given only to God in heaven but civil worship may be given to Gods on earth David speaketh of himself being a King His glory is great in thy salvation Honour and Majesty hast thou put upon him Psal. 21. 5. Ioseph when advanced to be a Ruler in Egypt rideth in the second Chariot and hath one crying befor him Bow the knee The most high God that giveth them Kingdoms doth also give them Glory and Majesty and honour Dan. 5. 28 29. God indeed hath the greatest honour as the Supreme Governour and Law-giver but Magistrates receive it upon his account as they are his Representatives and Vicegerents When I went out to the gate saith Iob that is to the place of administring justice for that work was done in the gates as Ruth 4. 1. Iob 5. 4. Psal. 127. 5. the young men saw me and hid themselves and the aged arose and stood up the Princes refrained talking and they laid their hands on their mouths Iob 29. 8 9. My son saith Solomon fear thou the Lord and the King Prov. 24. 21. God is the proper object of fear hence the Greeks call him fear but the Gods because invested with his authority and intrusted with the administration of his Kingdom upon earth are also to be feared as Superiour to us though inferiour to God Secondly their dignity appeareth and in this they resemble God also in giving Laws to others Magistrates have power to enact laws for the encouraging of vertue and discouraging of vice for the preservation of peace among their people Zanchy saith There are three offices of the Magistrate whereof one is to ordain laws for the worship of God and the welfare of men There is indeed one Supreme and absolute Law-giver Iames 4. 12. whose will and word must be the rule of others laws Besides in spirituals none can give laws to bind the conscience but
called the Minister of God Rom. 13. 4. As Justices are called the Kings Justices because they act by Commission from him so Magistrates are called the Lords Ministers because they rule by authority derived from the Lord. Coin is carryed to the Mint and there stamped with the Superscription and Image of the chief Magistrate and then called his Coin because currant by his authority Governours are not of the Devil as Satanical spirits have affirmed nor of men as others have asserted but of God Rom. 13. 1. As in the waters there be some greater some smaller fish and in the earth there be Mountains and Hills as well as Plains and Valleys and in the Heavens there are Stars differing from each other in glory so amongst men there are some greater then others in power higher in place and excelling them in authority and glory As the natural body is distinguished by God himself into comely and uncomely parts 1 Cor. 12. 23 24. so is the Political body into members Noble and Ignoble The Bees in their Common-wealth as is reported have a Commander in chief a Master Bee The Lyon claimeth a command and superiority among the Beasts of the field The Angels in heaven have a chief Michael the Archangel Iude 9. 1 Thes. 4. 16. The School-men indeed being more bold then they ought do divide the Angels into three Hierarchies and each Hierarchie into three several orders The first Hierarchie they say comprehendeth Cherubims Seraphims and Thrones The second Dominions Principalities and Powers The third Mights Archangels and Angels As also they assert the reason of these several names But the more modest and learned Expositors who joyn not in the aforesaid presumptuous division do yet generally conclude an order distinction and preheminence amongst Angels from Ephes. 1. 21. Col. 1. 16. Dan. 10. 13. Nay there is a government amongst the very Devils there is not only a Prince of Angels Dan. 10. but Beelzebub a Prince amongst Devils Matth. 12. 24. They that cause so much disorder amongst others yet have some order among themselves We read of the Devil and his Angels Matth. 25. 41. There is a kind of government in Hell though some would turn all out of the earth The Apostle Peter indeed calleth Magistracy an ordinance of man 1 Pet. 2. 13. though Paul assureth us it is of God The Powers that be are ordained of God Rom. 13. 1. And the Magistrate is the Minister of God vers 4. Magistracy is an ordinance of man in a fourfold respect 1. Subjective As man is the subject thereof by them it is executed Our Princes as well as our Prophets are men of like passions with us 2. Objective As man is the object thereof about them it is exercised It is for the punishment of bad men and encouragement of good men for the deciding differences between man and man 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Finaliter As man is the end thereof He is the Minister of God for mans good But these things will not prove Magistracy to be a meer humane Ordinance for in these three respects the Ministry as well as the Magistracy may be said to be an humane Ordinance Man being both the subject object and end thereof yet what sober man ever denyed the ministry to be an Ordinance of God 4. It is Ordinance of man in regard of the kind of it Each Nation having a liberty to choose what form of Government they apprehend most commodious for them Magistracy is Ordained by God though this particular Magistrate or this form of Government be appointed by man The Genus of Magistracy is from God yet the Species whether Monarchy Democracy or Aristocracy may be at the choice of men Further though the Magistrate should be of the Devil a wicked ungodly person yet the Magistracy is of God There is a difference between the Office or Power it self and the manner of exercising it and the means of attaining it The first is alwayes of God but not alwayes the second and third The power of Nero was of God as the Holy Ghost speakethl fully Rom. 13. though he exercised it in a Devillish manner oppressing and killing the good encourageing and acquitting such as were evil The power of our Richard the third was of God though he attained it by ungodly and devillish means the murdering his own Soveraign and Nephew There are four particulars which will clearly demonstrate the truth of this assertion namely That Magistracy is of Divine Authority First Their Commission is from God By me Kings Rule saith God Prov. 8. 15. Subordinate Magistrates may have their Commission from men but Supreme Magistrates have their Commissions from God only The Powers that be are ordained of God Româ— 13. 1. not simply ordained of God as other things saith a learned Interpreter but specially by precept and command from God There are other things of God saith he as Famine War Sickness Poverty but they are not ordained by Precept Daniel telleth Nebuchadnezzar that God had commissionated him to rule over men Dan. 2. 37 38. Thou O King art a King of Kings for the God of Heaven hath gâ—ven thee a Kingdom power and strength and glory And wheresoever the children of men dwell the beasts of the field and the fowls of heaven hath he given into thy hand and hath made thee Ruler over them all thou art this head of Gold These higher Powers are so clearly from the highest Power that their Throne is caâ—led Gods Throne 1 Chron. 29. 23. Then Solomon sate on the Throne of the Lord as King instead of David their Scepter is called Gods Scepter and their judgement Gods judgement Deut. 1. 17. Ye shall not respect persons for the judgement is Gods Besides we find that several persons received their Regal Investiture from God himself as Saul David Iehu Cyrus which last was by God named and ordained to the government of the Persian Monarchy above sixty years before he was born Isai. 44. 28. Isai. 45. 1 2. Their command to govern is from God the several Precepts from God to men in high places doth fully speak their power to be of God Why should God command them to rule according to his laws who have no authority to rule at all Ier. 22. 2 3. Hear the word of the Lord O King of Judah execute judgement and righteousness and deliver the spoiled out of the hand of the oppressed c. If the matter or substance of their rnle were unlawful surely God would not own it so far as to prescribe rules for the manner of executing it Now God through the whole Scriptures scattereth many precepts for directions to Princes how they should govern and what they should practice Deut. 17. 3. Their protection is from God As a King defendeth his inferiour officers in the execution of their offices so the King of Kings defendeth Magistrates in the discharge of their trusts God standeth in the Congregation among the Gods Psal. 82.
you against the assaults of Hell Besides you had the more need to walk in the way of Gods Commandments because you have many following your steps They that have many at their heels had need to be holy least they cause the souls of others as well as their own to miscarry for ever Sin especially in great men is like leven which soureth the whole lump 1 Cor. 5. 6. The bodies of men do not sooner take infection then their souls If the great trees fall they usually brush and beat down smaller ones with them When two or three men of renown famous in the Congregation begin a mutiny against God they shall not want company to ioyn with them Numb 16. If the Princes of the people be guilty of Rebellion â—how soon is the whole Congregation in the same transgression Numb 13. 28 29. Numb 14. init When a disease hath once taken the head how often doth it thence diffuse it self into other parts of the body When Charles the fifth went into Italy to be Crowned Emperour being troubled with the Headach he cut his hair short the great Courtiers followed his example so as long hair so much in fashion before grew quite out of fashion in his time Strabo Alexander used to carry his head on one side whereupon his Courtlers to imitate him did the like Before Vespasians time the Romans were grown to great excess in cloaths and furniture for their houses and though many laws were made against it they could not be restraâ—ed but when he came to the Crown being a temperate and moderate Prince all their former vanity grew out of use So true is that saying of King Alphonsus That as certain flowers move after the Sun so the people follow the manners of their Princes And certain it is that the common sort like a flock of sheep which way the first goeth all the rest follow The actions of Rulers are often the rulers of the peoples actions The vulgar are like soft wax taking any and easie impression from the seals of great men When men of qâ—ality sweat roar deride Religion dwell without God in their houses c. how quickly do their neighbours take after them and justifie their practices by such patterns thinking they sin cum privilegio if they sin cum Principe But now if a great man walk with God condemn and reprove sin by his works as well as by words being as the chief Magistrate of Israel was mighty in word and deed Act. 7. 22. if he pray with his family keep the Lords day strictly work out his salvation diligently how prevalent will such an example be to the inferiour people surely as when the Mountains overflow with water the valleys are much the better so when these Mountains as Rulers are called Micah 6. 7. overflow with the water of grace the plains will abound the more in fruit Think therefore how comfortable it will be for thee by thy holy life to direct others in the way to heaven and how lamentable will it one day be to thee shouldst thou lead others in the road to Hell How deep wilt thou sink into hell that shalt be pressed down under the weight of thy own and thine other mens sins I remember Luther mentioneth this to be one of the Papists tenents That if the Pope be so neglectful of his own and his Brethrens salvation and so unprofitable and remiss in his place that he carries a long with himself innumerable people to be eternally tormented no morâ—al man ought to reprove him for this sin But sure I am the Immortal God will reprove both him and you for such crimes when ye shall meet in the other world where the weight of sin will be sufficiently felt and the worth of the soul which is destroyed by it shall be fully known Further It behoveth you the rather to walk as Gods because others do not only sin with you but suffer for you When King David numbred the people out of pride how did God number the people to the Pestilence 2 Sam. What bitter fruits doth God make Israel to feed on Ier. 15. 2. Such as are for death to death such as are for famine to famine such as are for the sword to the sword But if you would know the root from which those sowre fruits spring Because of Manasseh the King of Judah for that which he did in Jerusalem v. 4. Whether saith one a Gangreen begin at the head or the heel it will kill but a Gangreen in the head will kill sooner then one in the heel Even so will the sins of great ones overthrow a state sooner then the sins of small ones therefore the advice of Sigismund the Emperour when a motion was made for Reformation was Let us begin at the Minorities saith one No rather saith he Let us begin at the Majorities for if the great ones be good the meaner cannot easily be evill Secondly It exhorteth you to work as Gods I shall branch this Use into three Particâ—lars 1. Execute Justice impartially 2. Excell in shewing Mercy 3. Promote Piety to the utmost of your power First Execute justice impartially God is a God of Justice judgement Isa. 30. 18. The most just Iob 34. 17. Others may do justly he cannot but do justly Justice which is an accident in others and therefore may be separated from them is his very Essence his Being Be ye therefore like God Let Iustice run down like water and Righteousness like a mighty stream Wear the same garments which he doth Isa. 59. 17. He putteth on Righteousness for a Breast-plate and the Helmet of Salvation upon his head Such garments did holy Iob wear I put on Righteousness and it cloathed me my Iudgement was as a Robe and a Diadem Iob 29. 14. Kings and Princes wear Crowns and Diadems Judges and other Officers wear Robes and other Ornaments Now saith Iob others place much of their glory and state in their Robes in their Purple vestments which strike a reverence in the Subject toward his Superior adding in the estimation of men Majesty to the person and solemnity to the action of the wearer but I place my honour in Justice and Judgement I think my self better cloathed with these real vertues then others with their empty marks ensigns of dignity I say Execute Justice impartially that is without fear or favour Ye shall do no unrighteousness in judgement thou shalt not respect the person of the poor nor honour the person of the mighty Lev. 19. 15. as if he had said ye cannot deal righteously if ye spare any because he is poor or because he is rich It is a principle in Moral Policy That an ill executor of the Laws is worse in a State then a great breaker of them And the Egyptian Kings presented the Oath to their Judges not to swerve from their consciences though they received a command from themselves to the contrary Neither fear of greatness