It is a mercy to have Judges saith Cicero modo audeant quae sentiunt nor favour of nearness should make Magistrates deviate from the Rule When Caricles the son in law of Phocion was accused for taking bribes he desired his Father to defend his cause but he answered him I took thee for my son in law in all honest matters only A Magistrate should be an heart without affection an eye without lust a mind without passion or otherwise his hand will do unrighteous actions He that goeth to the Seat of Judicature must leave his affections as Abram his servants when he went to the Mount behind him A Justice must like the earth cherish and nourish the low Violet as well as the tall Cedar The Graecians placed Justice betwixt Leo and Libra thereby signifying that there ought to be both magnanimity in executing and indifferency in determining But the impartiality of a Ruler is notably set out by the Throne of the house of David which was placed in the gate of the City towards the Sun rising as some observe In the gate to tell us that all who went in and came out at the gate might indifferently be heard and have free access to the Judgement Seat but rowards the rising of the Sun to shew that their judgement should be as clear from corruption as the Sun is clear in his chiefest brightness It would be an ornament unto and tend to the settlement of Magistracy for the Throne is established by righteousness Prov. 16. 12. if those two Verses which some say are written in letters of gold over the Tribunal in Zant were practised by every Court of Justice Hic locus odit amat punit conservat honor at Nequitiam pacem crimina jura bonos In the executing of Justice there are two things mainly to be minded 1. That you be terrors to evil doers this is expressed as one of your chief duties Rom. 13. 3. If men be fearless in sinning surely you should not be fearful in sentencing them for their sins God hateth iniquity He is of purer eyes then to behold it the evill of sin never got a good look from God and why should it from the Gods Edward the Confessor was held a bad Prince not by doing but enduring evil God was angry with Eli and telleth him that he would judge his house for ever for the iniquity which he knew because his Sons made themselves vile and he restrained them not 1 Sam. 3. 13. Eli was a Magistrate and should have put forth his authority and punished those ungodly children but because he did not God punisht both him and them O it is dangerous to do the work of the Lord negligently Sir Do not you or might you not upon inquiry know of them that prophane Gods day blaspheme his name frequent Ale-houses and the like do you restrain them Do you fright such offenders with your frowns and shew your love to their souls by executing Justice on them for their sins If you do not look to your self for God hath Iron hands for Justices that have leaden heels and will one day strike them home for forswearing themselves to spare others He will be a terror to thee and make thee a terror to thy self who wilt not at his command be a terror to evil doers Thou sinnest in others whilst thou sufferest them to sin and thou shalt one day suffer with them Rev. 18. 4. Thou art afraid to offend thy Neighbours I tell thee God will make thee know t were better offending all the world then one God I beseech you make it appear that you are Magistrates by being men of courage be as bold in executing as others are in transgressing the law Shall iniquity be brazen-faced and authority hide it self If the offendor be in robes be not afraid of him but make him affraid of you I have read that the Athenian Judges sat in Mars-street to shew that Rulers should be men of valour Cowards are more fit to be slaves then rulers A Magistrate should be like Moses in his own cause as meek as a Lamb in Gods cause as stiff as an Oak as bold as a Lion All dare disparage him who dareth discourage none How punctually doth Scripture tell you that this ought to be your practice Magistrates saith Peter are sent for the punishment of evil doers 1 Pet. 2. 14. And Paul saith If thou doest evil be afraid for he beareth not the sword in vain For he is the Minister of God an avenger to execute wrath on them that doevil Rom. 13. 4. The sword which is carried before him as an Ensign of his power is not for shew or for fashion but for the wounding disorderly persons A wise King saith Solomon Prov. 20. 26. scattereth the wicked and bringeth the wheel over them a kind of punishment then in use and now in many places Especially be severe to them that prophane the Sabbath that Queen of dayes that golden season of grace Nehemiah would not spare the chief men that prophaned this chiefest of dayes Nehem. 13. 17. This is one of the chief precepts which the Lord of Sabbath commandeth you Exod. 20. Exod. 23. 12. Englands disturbing Gods rest hath raised God to disturb Englands rest He that spareth the bad hurteth the good The Chirurgion must cut off incurable members and the Physitian of the State must purge out the peccant humours of the body Politick least they infect and injure the whole The execution of Justice is like a clap of thunder which striketh few but frighteth many Smite a scorner and the simple will beware Prov. 19. 25. Thus by not punishing the evil both the good and bad are though unjustly punished yet the greatest injury is to the Ruler by the offendors impunity for besides the guilt which he contracts on his soul and thereby Gods eternal wrath he is oftentimes punished in his body and made an example of Gods Justice to others When the French King was perswaded by the Duke of Sully to banish that generation of Vipers the Jesuites he would not saying Give me security then for my life But he was shortly after stabbed to death by their instigation God doth not seldom make them examples of his Judgements that will not make others examples of Justice Secondly That you be Protectors of them that do well The Holy Ghost telleth you that you should be for the praise of them that do well Courts of Justice should be Cities of refuge to them that are unjustly and causlesly pursued like Noahs Ark to take in and give rest to those weary Doves like the horns of the Altar to which innocency should flie for protection Mineeyes saith David shall be upon the faithfull in the Land Psal. 101. 6. Hide the godly especially under the shadow of your wings Piety hath too much been bespattered with obloquy and holiness suffered under the name of baseness Mali esse coguntur ne viles habeantur Men
Laws Objection 3. God forbids the killing of men and saith he that takes the sword shall perish by the sword Mat. 26. 52. and hath promised that in Gospel-times they shall not hurt or destroy in all his holy Mountain Isa. 11. 9. 60. 18. Hence the Socinians and gross Anabaptists gather that offendors now must not be put toâ— death Answer 2. God forbids any Private person to kill or to take up the sword by way of private revenge without a call but what is this to the Magistrate who is a publick person and executes the judgement of God on sinners as his Vice-gerent and commissionated from his so to do for he is the Minister of God for wrath to them that do ill T is his glory to cut off the wicked from Gods City and he hath many commands so to do Gen. 9. 6. Exod. 21. 14. Numb 35. 30. to 34. Mat. 5. 21 22. Rom. 13. 4. Rev. 13. 10. So that those who would have guilty persons spared they dispute not against us but God who hath commanded that blasphemous and notorious sinners should be cut off 2. That Text speaks of Gospel-converts not of Magistrates and shews the sweet peace and amity that in those dayes shall be amongst believers Objection 4. The Lord was angry with the Israelites because they asked for a King 1 Sam. 8. 6 7. Ergo Kingly Government is unlawfull Answer Non sequitur for the Lord was not angry with them simply and absolutely for asking a King for Monarchy is not in it self displeasing to God as we see in David Hezekiaâ— Iosiah c. but for desiring to have a King out of an affectation of Novelty being weary of that Government which God had estalisht and desirous to be in fashion like the Egyptians Medes Persians Caldeans and other Heathenish Idolaters round about them ver 5. and 20. and out of ambition and confidence in a King as able to protect them aud diffidence in God as unable to defend them in his own way He was also angry with them for their Ingratitude toward holy and industrious Samuâ—l who had deserved so well of them having spent himself wholly in their service 2. The Lord himself elected Saul to be King over his people and qualified him for his office and expresly commanded Samuel to anoint him King over Israel which he would not have done had that office in it self been displeasing to him 3. We may Retort this place on the Anabaptist themselves seeing the Israelites here in rejecting Samuel are said to reject God it hence appears that Magistracy is Gods Ordinance which whosoever opposeth that man opposeth not men but God Objection 5. We may not Resist nor render evil for evil Mat. 5. 39. Rom. 12. 17. Answer These places condemn not Ordinate and publick revenge which God hath committed to the Magistrate who for good ends and without any hatred to the person of any is to do justice on them So that albeit I may not offend others yet I may defend my self and crave the Magistrates help who by office is bound to execute justice on evil doers 2. If they stick to the letter of the Text this will take away the power of Parents and Masters for they in their places do resist evils and punish offendors Objection 6. We are forbidden to Iudge Mat. 7. 1. Rom. 14. 4. 1 Cor. 4. 5. Answer These places condemn rash private uncharitable and unseasonable Judging they do not condemn Publick Political or Ecclesiastical Judging Objection 7. Magistracy belonged to the Jews who were Children Gal. 4. 1. and not to Christians who are grown to perfection Answer 1. Magistracy belonged to the Gentiles as well as to the Jews as appears by Nebuchadnezar Cyrus Alexander Augustus c. 2. Christ himself approved of Magistracy in Gospel-times and the Prophesies of Gospel-times shew that Kings should be servants to Christ and his Church Psal. 2. 10 11. 72. 11. Isa. 49. 22 23. 60. 3. 10 11 16. Rev. 21. 24. even the holy City that comes from heaven yet shall have Kings to Rule in it and defend it 3. The world is now fuller of people and more wicked all circumstances of Light and Priviledges considered then in the Jewish times and therefore if they had need of Magistrates to suppress sin and preserve Gods people in peace much more have we The Devil is as busie yea more busie now then ever and his agents as active to seduce us as ever they were amongst the Jews 4. If man in the state of innocency should have had a Paternal and lovely not Lordly subordination and order surely we have more need of it in this state of Apostacy and those that talk so much of perfection shew no such perfection but that Magistrates are needfull to make them better Men are more perfect sinners now sinning against greater light and greater love then ever These under pretence of perfection bring in confusion and if the Apostolical Churches that had such an extraordinary measure of the spirit had yet need of Magistrates and are oft commanded to obey them Rom. 13. Titus 3. 1 2. then it â—avours strongly of Pride and self-conceitedness for any in our dayes to think themselves more perfect then those Primitive Christians Objection 8. There is but one Lord Ephes. 4. 5. and no man can serve two Masters Answer Though there be but one Primary Principal absolute Lord and judge yet there are many subordinate ones 2. Our Saviour doth not simply say that no man can serve two Masters but as the context shews he speaks of serving two â—ontrary Masters such as God and Mammon which command contrary things and have contrary wayes ends and principles no man can serve two such contrary Masters But Christ and Magistracy are not contrary but subordinate and therefore the Magistrate is called His Minâ—ster for our good Objection 9. Most Magistrates are corrupt and wicked of all thâ— Kings of Israel tâ—ere were not past fâ—ur that were good They are most of them Tyrants and Oppressâ—rs they are briars and brambles not Olives and Vines that seek for Kingdoms Judges 9. Ergo down with them all Answer This is like Anaptistical Logick Because some abuse meat drink light money cloaths c. Ergo away with them all Who knows not that the abuse of a thing must not take away the use of it Though the person may be bad yet the office is good Judas was bad yet the Apoâ—tolical Office was good A personâ— ad rem non valet argumâ—ntum Vitium personae non vitiat officium 2. As for that Place Iudges 9. 1. T is Allegorical and so but a sorry foundation to build an Argument upon 2. It speaks not against Magistracy in general but against Abimelech who usurped the Kingdom ver 1. Objection 10. 2. Câ—r 10. 4. The weapons our warfare are not carnal Ergo the sword of the Magistrate iâ— useless Answer Non
hath no shadow to refresh but is full of prickles good for nothing but to stop gaps and after to be burnt which desires to Tyrannize over people Iudges 9. 8 to 16. Good men are modest they know Honours are Burdens and they will not meddle with them till they be called to them They that are worthy must be sued to they are sooner found in retirement then in Popularity as Moses following Iâ—thro's Flock Gideon in the Barn David at the Fold Saul hid amongst the Stuff â— Sam. 10. 22. and â— Lucius Quintius Cincinnatus was called from the Plough to be Dictator 4. This is matter of singular Consolation to Magistrates that since their Office is Gods Ordinance he will defend it against all the rage of men and Devils he is the God of Order and he 'l preserve it in despight of all its enemies As he calls his to Dignity so he 'l keep them in it Psal. 132. 17 18. Isa. 42. 6. 45. 13. as the Judgement is not yours but Gods so he 'l assist you in it against all Opposers be they never so great Ioshua 1. 5. 2 Chron. 19. 6. He that hath set the Crown upon your heads will keep it there if you uphold his Kingdom he 'l uphold yours if you be mindâ—ull of Gods work he will not be unmindfull of your reward Nehem. 13. 22. Isa. 38. 3. Keep Gods way and he 'l keep you as he did Moses Ioshua Hezek ah â—â—iâ—h David Constantin◠〈◊〉 and others Though you meet with many troubles run many hazards and pass through many dangers and dâ—fficulties by reason of Atheists Idolaters Libertines and all the rable of Hell yet in six troubles the Lord wiâ—l be with you and in the seventh he will not leave you he 'l be your assistant in your labours your comforter in tentations your director in straits and your Oedipus in doubts he will subdue your people under you and incline their hearts to obedience Psal. 47. 3. 144. 10. he 'l give you Peace of Conscience in the faithfull discharge of your duty and a Crown of glory hereafter T is very necessary in these Tumultuous times for Magistrates to be well assured that their calling is from God it will wonderfully uphold their spirits in a time of trial When Luther had writ a Book in defence of the Civil Magistrate and proved it to be Gods Ordinance and very pleasing to him when Frederâ—ck Duke of Saxoâ—y had read it t is â—aid that for joy he lifted up his hands to Heaven and gave thanks to God that now he knew out of the Holy Scriptures that his calling was ordained of God and that with a good conscience he might now perform the duties of it T is an act of Dignation and not of Indigence that God makes use of any to be Instruments of conveying his blessing to others hoâ— agens liberrimum he can do his own work without us he needs us not T is a great honour that he is pleased to imploy us either in Magiâ—traâ—y or Ministry when he hath once invested us in those offices and we discharge them faithfully he takes the despight that is done to us as done to himself â— Thess. 4. 8. When the Israelites rejected Samuel God comforts him with this they have not rejected thee but they have rejected me who set thee as a Judge over them and have gifted thee with graces for the faithfull discharge of thy office â— Sam. 8. 7. You are Gods more immediate Servants Ier. 27. 6. Rom. 13. 2. the dishonour that is done to you reflects upon your Master and if David so sharply revenged the abuse that was done to his Embassadors by the Amonites â— Sam. 10. 45. let not the Levelling Ammonites of our time who vilifie both Magistracy and Ministry think to escape unpunished â— Sam. 26. 9. Prov. 17. 11. 24. 21 22. Rom. 13. 2. Magistrates are called Fathers and he that cursed his Father was to die for it Lev. 20. 9. 5. Bless God for Magistracy Every day we should be praising him for this Ordinance that we can rise in Peace and rest in Peace Travail in Peace and come to Gods house in Peace and sit every man under his own Vine and Fig-tree in Peace all this and a thousand times more we enjoy by the means of Magistracy â— Kings 4. 25 Micah4 4. T is these Mordecays that bring Wealth and Peace to a People Hester 10. 3. Magistrates are the greatest Servants in the world they wake that we may sleep they labour that we may rest in Peace by them violence is supprest Justice executed Religion maintained and humane Societies preserved Psa. 72. perâ—otum 85. 10 11 12 13. These are or should be eyes to the blind legs to the lame terrors to the wicked Towers to the Righteous Fathers to the Fatherless Widows and oppressed Take away Government and what would Nations be but Dens of Devils and Cages of unclean Birds We see how wickedness abounds though we have Magistrates to restrain it but Oh the abominations that would be in the world if there were no Government What Idolatry Witchcraft Blasphemy Heresie Murder Theft Atheism Barbarism Routs and Riots Cruelty and Villany would overflow in all places When there was no King in Israel then every mans lust was a Law and they fell to Idolatry uncleanness and much wickedness as appears Iudges 17. 6. and 18. ult and 19. 1. hence the taking away of the Judge and the Prophet is reckoned as a sore judgement and the very inlet to Oppression and Confusion Isa. 3. 1. 2 5. 24. 1 2. Amos 2. 3. Hosea 10. 3. 13. 11. Amongst all those heavy curses which David calls for against his malitious enemies this is the first Let a wicked man Rule over him Psal. 109. 6. What 's an Army without a General a School without a Master a Family without a Governour or a Nation without Rulers they need no forreign force to destroy them they would soon destroy themselves Hab. 1. 13. 14. Sâ—obaeus tells us of a Persian Law that after the death of their King every man had five dayes liberty to do what he pleased that by beholding the wickedness and disorder of those few dayes they might prize Government the better all their dayes after When Moses was absent but forty dayes in the Mount the Israelites presently worship a Calf In the Book of Iudges we read of the death of Ehud Gideon and their Governour and presently the people change their Gods and did evil in the sight of the Lord to their own destruction Iudges 2. 19 20. 4. 2. 8. 33. Take Government out of the world and then take the Sun out of the Firmament and leave it no more a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a beautiful structure but a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confused heap without this men would be like Ismael wild men every mans hand would be against his Brother
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
Title given them so it should mind us of that Harmony which ought to be between us we both have one name drive at one design and serve one Master though in different Spheres and therefore we should asâ—ist each other in the promoting of Gods glory in our places It s a comely thing when the word and the sword go together 9. Shepherds of the people Numb 27. 17. Isa. 44. 23. Psal. 77. 20. Ier. 6. 3. 12. 10. 49. 19. Ezek. 34. 23. Micah 5. 4. Zach. 10. 2. They must resemble good Shepherds I. In Industry and fortitude as they are exposed to wind and weather enduring Summers heat and Winters Frost for the good of their flocks and venture their lives in their defence Gen. 31. 38 39 40. Isa. 31. 4. against Dogs Wolves Lions and Bears that would worry the flock so must Rulers be industrious in watching over the flock defending it from the Violence of Wild beasts he must not Tolerate seducers who are called Dogs Wolves Foxes to destroy the flock of Christ but he must drive them from the Fold and keep his sheep from the Poysonous Pastures of Hereticks The weak Lambs of Christ he must carry in his bâ—som and the strong he must preserve from going astray this is the meaning of that in Numb 27. 17. where Mâ—ses prayes that the Lords people be not as sheep without a Shepherd but may have a Ruler to go in and out before them i. e. one that may guide and govern them both at home and abroad in time of War and Peace Thus did Moses himself what indefatigable pains did he take for the good of Gods people he even consumed himself till he had assistants provided for him Exâ—d 18. 18. T is said of Agesilaus that so great was his care of the publick good that he could scarce get time to be sick God hath set up Rulers for this very end by good Laws to guard his people and by arms valiantly to defend them in their bodies souls goods and good name from the Violence of unreasonable men They are principally ordained for the good of the Church All is theirs finaliter i. e. the end why God created all things was specially for the good of his Church as Ministers so Caesars are set up by God for the benefit of his people who are exposed to more dangers then other men Shepherds are set for the safety of the Sheep and not of the Wolves and as for the punishment of wicked men t is principally reserved for the judgement of the great day 2 Pet. 2. 9. the defence of the godly is the Magistrates great work This office will take up the whole man T was the sin of the Bishops that they would be Bishops in the Church and Lord-Keepers Lord Treasurers Privy Counsellers and Justices of the Peace too and so between both they were neither good Magistrates nor good Ministers but deceived the Church misled the King and wronged the State of such Latimer complains Since Lording and loytering hath come up Preaching hath gone down contrary to the Apostles times for they Preacht and Lorded not but now they Lord and Preach not They that be Lords will ill go to plough t is no meet office for them it be seems not their State and thus came up Lording Loyterers and if the Plow-man in the Countrey were as negligent in his Office as Prelates be in theirs we should not live long for want of food Let such consider 1. That Magistracy and Ministry are two distinct offices to be executed by distinct persons 2 Chron. 19. 11. in different administrations having different objects and ends and therefore ought not to be confounded by us hence the domination of the Priests is reckoned as a horrid thing Ieremiah 5. 30 31. Ezek. 34. 4. 2. Christ himself tells us that his Kingdom is spiritual t is not of this world and when they sought to make him a King he fled from them Iohn 6. 15. and refused to divide inheritances Luke 12. 14. or to sentence the woman taken in adultery which belonged to the Magistrates office Iohn 8. 11. yea he forbad his Disciples and their Successors the exercising of any Lordly or Political dominion Mat. 20. 25. Luke 22. 25. And if they might not serve Tables and see to the Poor because it hindred their studies Acts 6. 2. much less may they attend Seats of Judicature which are greater impediments besides they are expresly commanded not to intangle themselves in the things of this world 2 Tim. 2. 4. and this drownig themselves in secular offices is condemned by many Councels 2. In Tenderness over the flock A good Shepherd doth fleece but not flay his Sheep so a good Magistrate is moderate in his Taxes and Impositions on his people Many Rulers are Tyrannical Beasts not Shepherds hence those four persecuting Monarchs are compared to Beasts for their cruelty Dan. 7. 3. 7. when they should be Angels anâ— Guardians to defend they are devouring beasts that have Teeth great Teeth great Iron Teeth so is that beast in Daniel described to shew what spoil and havock he would make amongst the people Of such unnatural Shepherds the Lord complains Micah 3. 3. Zach. 11. 5. such must know that the flock is the Lords not theirs the people are the Sheep of his Pasture and therefore they are called His by a special propriety Iohn 21. 15 16. my Lambs my Sheep not Thy Lambs or thy Sheep When Solomon prayed for an understanding heart t was that he might Judge Thy people 1 Kings 3. 9. Not my people to flay slay and destroy but Thy people to be loved fed and defended by me Princes are not set up to seek themselves but their peoples good 3. In Excellency As the Shepherd excells his Sheep so should Rulers excell their people As Sanl was taller by the head and shoulders then other men so ought these to excell in Wisdom Temperance Righteousness and Religion that by their good Example they might lead their people after them â—gesilaus said well A Prince must out-goe his Subjects noâ— in Lust and Pleasure but in Tempâ—rance and â—agnanimity So said Cyrus He is not worthy to govern that is no better nor more vertuous then they over whom be is to comâ—and 10. Healers and Binders and Chirurgians which bind up the wounds of their people and labour to heal â—he divisions which are amongst them hence t is that Iob 34. 17. Isa. 3. 7. Rulers are called Heaâ—ers or binders up a Metaphor taken from Chirurgery and the binding up of wounds and fores for the cure of them And Oh that the Rulers of our Nation would labour to make good this blessed Title by using all good means for the healing of all these sad Divisions both in Doctrine and Discipline both in Principles and Practice Parliaments for the State and Synods for the Church are excellent Remedies against exhorbitances both in the one and
like themselves Observation 4. Few great men are good men Some there are but they are thin sown Not many wise men not many mighty not many Noble i. e. some few are calâ—ed 1 Cor. 1. 26. They are subject to great Temptations and so to great Corruptions Such rank ground is fertile in weeds hence wicked men are put in the Text for Rich men How long will ye accept the persons of the wicked That is the persons of rich and potent men that is the meaning for Judges would never accept the persons of the wicked men if they were Poor and equal in respect of outward things This the opposition implies Defend the poor and fatherless implying that the rich were defended by them but the Poor had no Helper Observation 5. That perverting of judgement is a great sin T is a crying sin it cryes for Vengeance on such as practice it This was one of those sins which caused the day of Ierusalems misery to draw nearer Ezek. 22. 6 7. and for which the Lord threatens to visit Isa. 5. 6 7. Ier. 5. 28 29. Amos 2. 6. 5 6 7 11. Mâ—l 3. 5. If he be cursed that shall remove the Land-mark what shall be done to him who takes away house land and all Deut 27. 17. Solomon tell us he that justifieth the wicked him shall the people curse Prov. 24. 24. for Judges to turn aside in Judgement to the right hand or the left is to abuse their Deputatior and as much as in them lies to UnGod themselves and God too An Vnjust Iudge as one well observes is a cold fire a dark Sun a dry Sea a mare mortuum an Vn-good God contradictio in adjecto Monsters not men much less Gods A false Teacher that poysons souls and a corrupt Judge that pervers justice are two pestilent evils the one destroys the fountain of Piety and the other the fountain of Righteousness If a man be opprâ—st he flies to the Law for refuge but if the Law be wrested and abused where shall we find a remedy T is sad with the flock when the Shepheard is a Wolf Quis custodiet ipsos custodes Observation 6. Magistrates must Iudge impartially They must not respect persons but causes They must look more on the face of the cause then the face of the man This respecting of persons is not good saith Solomon that is t is very bad Prov. 24. 23. T is a fin oft forbidden Deut. 1. 17. 16. 19. Iob 13. 8. 10. 2 Chron 19. 6 7. Prov. 18. 5. 28. 21. Iames 2. 9. Iude 16. Men must not judge according to any outward appearance or quality of the person that appears before them but according to the equity of the cause Iohn 7 24. As God respects not persons Deut. 10. 17. Iob 34. 19. Acts 10. 34. Gal. 2. 6. Ephes. 6. 9. Colos. 3. ult 1 Pet. 1. 17. So Judges who are earthly Gods must imitate their Lord and Master whose person they represent in whose seat they sit and by whose command they act So that if they will do any thing in favour of the mighty let them do it in favour of the mighty God and this they do when they execute Justice and Judgement in the gate As they must not respect the rich for his riches so neither the poor for his poverty so as in pitty to him to wrong the rich nor out of fear or honour to the rich comply with them to oppress the poor Exod. 23. 3. Lev. 19. 15. In charity we must have respect to a poor mans necessity but in point of Justice neither the power of the rich nor the Penury of the poor but Right only must be regarded Psal. 72. 7. if a man might strain the Law for any t is for the poor and yet the Lord himself who is most tender over the poor will not have their persons but their causes lookt upon A respector of person is a kind of Idolater the respect which he owes to God and Right he gives to Riches Petty Theeves shall wear chains of Iron when grand Robbers and Murderers sit on the Bench with chains of Gold As God knows no Honour Royalty or Greatness in the matter of sin so neither must his Deputies I see no Reason said the woman why I should be punisht for breaking one commandment when King Richard breaks all Ten and yet goes Unpunisht The Judges in Aegypt were painted without hands and blind and the Areopagites who were Judges in Athens passed their sentence in the night and had their Judicatories in dark rooms that they might not be byassed by prejudice or affection to pass wrong Judgement upon the person Out of Judgement to shew favour to our friends is not Unlawfull but in point of Judgement they must be blind not knowing friend or foe but look soberly on the cause which is before them When publick right is in Question the Poor person mâ—sâ— be â—aid aside and we must eye his cause for thâ—uâ—h it be seldom seen that a poor man is preferred before a Rich man in his cause yet sometimes it may so fall out that at the tears and cries of the Poor and to get a Name for a merciful man amongst men there may be offending on that hand T is true we must shew mercy but yet with Judgement and discretion In other cases we may shew respect to men for their age gifts graces affinity dignity calling c. but not in Judgement The Court must know no Kinsmen Judges must with David do justice to All the people without distinction of rich or poor 2 Sam. 8. 15. they must dispense Justice with an equal hand and an even ballance As the Law it self is equal to all so should the Judge who is a living Law be the same to all that fly unto him for succour So that this makes nothing for the Sottish Uncivil Quakers who cry down all outward respect and reverence to men in authority under pretence of respect to no man person Whereas the Scripture doth not condemn civil but sinful respect of persons The Servant must reverence his Master and the Child his Father and the Subject his Soveraign Besides there is a sacred respect of persons used both by God and man Thus God had respect to Abel and his offernig but not to Cain He had respect to Lot and saved him out of Sodom Gen. 19. 21. Thus the Saints may and must love the Saints with a spiritual and more intimate love Psal. 16. 3. Observation 7. Wicked men are Turbulent men They are the great Reshagnims of the world They disquiet and trouble themselves like the troubled Sea they are alwayes casting up the dirt and filth of sin Prov. 11. 17. Isa. 57. 20 21. They trouble their own houses Prov. 15. 27. yea these Achans and Ahabs trouble all Israel they are the Pests and Plagues the Ulcers and Botches of the places where they live As good men are a
Surface but the very foundation of the earth by which Metaphorically is meant the due administration of Justice in punishing the wicked and defending the good These be the Pillars that uphold the world and upon these Common-wealths are chiefly founded 3. Here is the extent of this confusion not some but all the foundations of the earth are out of course Those that should be the Pillars of the earth they are rotten Posts that deceive the building and let all run to ruine Observation 1. All reprehensions and admonitions that are bestowed on wilfully blind and obstinate sinners are lost and in vain as to the parties reproved though our labour be not vain in the Lord Isa. 49. 4. 2. Cor. 2. 15. we do but wash a Black-more or wash a Tile the more rain is poured on it the blacker it grows When men are set given up and wedded to their sins it is time to let them alone Hos. 4. 14 17. This made the Lord here leave off-complaing to these Judges and to turn his complaint to himself and to his people They know not they will not understand God will not honour them now so far as to reprove them Thus did the Prophets when men were obstinate past Counsel and Instruction they turned to the earth and called upon the inanimate creatures to hear Isa. 1. 2. Hear O Heavens and give ear O earth So Micah 6. 2. Hear O Mountains the Lords controversie So Deut. 4. 26. 32. 1. Ier. 6. 19 22. 29. That Preacher thinks his people very bad indeed who directs his speech to the seats they sit on and the Pillars they lean too q. d. Hear O ye Seats and hearken O ye Pillars what the Lord hath done for an Ungratefull and Rebellious people These are scorners that do but jeer at such as call on them to live Soberly Righteously and Religiously Solomon bids not reprove such lest they hate us Prov. 9. 8. These are Dogs that fly in the face of such as go about to stop them in their sinful practices Mat. 7. 6. Question But is not this a sufficient excuse to make us cease from reproving sinners Answer No for the Holy Ghost before in this Psalm though he knew those he spake to were incorrigible and incurable yet reproves them first and admonisheth them to do their duty verse 2. 3. 4. for though such wicked men be not amended yet we have discharged our duty and they will be left without excuse in the day of the Lord when they shall see and say they had a Prophet amongst them to warn them Ezek. 2. 9. 2. We must be very cautious that we do not presently cast off every wicked man as a Dog that frets at reproof for a good Asa may do so 2 Chron. 16. 9 10. The Lord himself is patient and bears long and loth he is to cast off his people Hos. 6. 4. Now when the Lord bears we may well bear but he bears with much long-suffering the vessels of wrath who are fitted to destruction Rom. 9. 22. Observation 2. Ignorance is the Mother of mischief These Judges judge Unjustly respect persons neglect their duties oppress the poor c. but what was the cause of all this he tells you They know not neither will they under stand This in Scripture is oft set forth as the Root of all sin Hosea 4. 1 2. there is no mercy no truth nothing but killing lying stealing and outrage and why so why there is no knowledge of God in the Land So Isa. 1. 3 4. 1 Pet. 1. 14. Revel 3. 17. one great cause of the Church of Laodiceas misery was this that she knew not her misery Ignorance and working uncleaness with greediness are joined together Ephes. 4. 18 19. This made the Jews to crucifie Christ Acts 3. 17. I wot Brethren that through Ignorance ye did it and Paâ—l to blaspheme and persecute Gods people 1 Tim. 1. 13. I did it ignorantly When the Gentiles knew not God then they served Idols Gal. 4. 8. Why is not God loved feared obeyed why because he is not known for as incognitum non amatur so non timetur Children that know not the strength and terror of a Lyon fear him not This made the Saduces to err Mat. 22. 29. Ye err not knowing the Scriptures All sins and errors are Radically Seminally and Fundamentally in Ignorance When the Apostle had said There 's none that understands see what a black Guard of sins do follow Rom. 1. 28. to 32. 3. 11. to 19. when the eyes of the Jews were blinded then all wickedness like a stood broke in upon them and there abides even to this day Rom. 11. 8. Ignorance is evil in any but specially in such as are designed for publike service A Magistrate that is ignorant of the Law and a Minister of the Gospel are two sore judgements the one destroys many a soul and the other mars many a good cause A Prince that wanteth understanding is a great Oppressor saith Solomon Prov. 28. 16. It s a great misery to a Nation when the Rulers are children in understanding Eccles. 10. 16. Isa. 3. 4. Magistrates had need of abundance of Wisdom and Prudence Sinners are subtile to contrive wickedness and Magistrates had need of Serpentine Wisdom to search it out For as Truth so wickedness lyeth in profundo it s buried deep Isa. 29. 15. T is not for Kings say flatterers to Read Pray Study they must Hawk and Hunt and Game and take their pleasure as if God had made them for no other end in the world but as he hath done the Leviathan in the Sea to take his pleasure therein Psal. 104. 26. No God commands Kings to Write Read and Study his Law Deut. 17. 18 19. It must be their Vade mecum their constant companion which they must study as well as the Laws of the Land T is necessary that Rulers should see with their own eyes that they be not seduced by flatterers and Parasites We read how Moses the chief Magistrate was instructed in all the wisdom of the Egyptians before he was called to Government Tongues Arts Sciences Philosophy History Law Divinity are all requisite to make a compleat Magistrate They must not only be Honest men but Able men Exod. 18. 21. men of Parts Gifts and Understanding Deut. 1. 13. Men as we say cut out for the work for as every one that is Godly is not fit to teach others so every one that hath Grace is not fit to Rule others They must be men dextrous in the Law else how shall they direct others according to Law When Rulers are children in gifts though men in years and babes for Understanding being weak as women then follows oppression and confusion Isa. 3. 4 5 12. As no wise man will go to an unskilfull Physitian for Physick nor venture himself in that Ship that hath an unskilfull Pilot So no man that is well in his
wits will venture his cause in the hands of an ignorant Judge As unsavoury salt is good for nothing so raw and rude Rulers are the Pests of their places Oservation 3. Knowledge without Practice is no Knowledge in Gods esteem In Divinity we know no more then we practice To the Jews were committed the Oracles of God and they had great skill in the Letter of the Law but because they did not practice it God complains of them as ignorant Isa. 5. 13. Hos. 4. 6. Yea the Priests are said not to know the Law 1. Sam 2. 12. Ier. 2. 8. 4. 22. they were Priests and so could not be totally ignorant but because their knowledge was meerly notional and speculative without obedience and practice therefore God accounted it as no knowledge Thus cruel oppressing Rulers though they had some speculative knowledge yet because they hated the good and loved the evil they are said not to know judgement viz. so as to practice it Ier. 10. 21. Micah 3. 1 2. Prov. 29. 7. Rest not then content with shews and shadows let not Satan cozen thee with the leaves of speculation and external profession but let thy knowledge be an Affective Practical Obediential knowledge else knowledge without practice will but double your stripes and increase your condemnation Luke 12. 47. Iohn 9. ult Iames 4. ult Where the Spirit of Regeneration comes it brings a Light with it Ephes. 1. 17 18. 5. 14. not a natural but a divine supernatural Light not a cold light like that of the Moon but a burning light like that of the Sun Iohn 5. 35. t is not a sading vanishing light but it is an abiding enduring light whâ—ch all the Devils in Hell shall never extinguish As the Ioy so the Light of Gods elect though it may be for a time ecclipsed yet shall never be totally taken from them A natural man may have a little glimmering twi-light but this is a Soul-awaking Sin-conquering Soul-convincing Soul-commanding light it is effectual in the hearts of believers and makes them grow in grace 2 Pet. 3. 18. There may be knowledge without grace but there can be no grace without knowledge Knowledge is the oyl in which the flame of the Spirit lives 1. T is the saving knowledge of the truth that sanctifies us and delivers from the bondage of sin in which by nature we are intangled Iohn 8. 31 32. 17. 17. 2. It increaseth faith Psal. 9. 10. they that know thee will trust in thee 3. T will make us love him more intensively the more experimentally we know God the more we shall love him Cant. 1. 4. 4. T will make us patient under all afflictions when we know and see that the Lord corrects us for our profit Heb. 12. 10. 5. T will make us slight these transitory things when we are truly convinced of the Vanity of them Eccles. 1. 2. Heb. 11. 24 25 26. Observation 4. Want of consideration makes men nâ—glect the Duties of their câ—llings These Judges did not consider that God sate amongst them and considered their sentences ends and aims this made them pass such unrighteous sentences Inconsiderateness makes sin a bound Lâ—m. 1. 9. They are sinners and fools that consider not what they do Eccles. 5. 1. This ruines Kings and Kingdoms Isa. 1. 3 4. 5. 12. Ier. 12. 11. Hos. 7. 2. This ruined Eve she no sooner saw the fruit but she presently eats of it without any consideration of the misery that attended it Gen. 3. 6. Did the Drunkard but consider the many woes that attend that sin he would not rush into sin as the Horse into the Battle with such desperate violence So we may say of all other sinners Ier. 8. 6. Observation 5. Wicked men are wilfull men They are obstinate in sin and will walk on what ever come on it Had these Rulers sinned of meer simple Ignorance it might have excused them à tanto though not à toto it might have extenuated their sin but their Ignorance being a gross wilfull affected and contracted ignorance rejecting instruction that they might sin more freely could neither excuse them à tanto nec a toto not in the least but it did highly aggravate their wickedness This is made a frequent Character of wicked men that they are wilfull sinners they have necks of Iron and brows of Brass though they are perswaded yet they are unperswadable They will not hearken to the voice of the Charmer charm he never so wisely They say to God as those wicked in Job 21. 14. Depart from us for we desire not the knowledge of thy wayes their ignorance is a spontaneous willing ignorance 2. Pet. 3. 5. they might know but they will not Like those rebellious Jews when God commanded them to walk in his paths they peremptorily answer we will not walk in them Ier 6. 16. 44. 16 17. let favour be shewed to the wicked yet he will not learn righteousness in a land of uprightness they will do unjustly and will not behold the Majesty of the Lord yea though his hand be lifted up in judgement yet they will not see Here are four will-nots that aggravate their sin Isa. 26. 10 11. Let strangers devour their strength and gray hairs the symptoms of feebleness old age and death approaching be upon them yet so stupid are they that they perceive it not Hos. 7. 9. let God be a tender Nurse to lead and love them yet so sottish are they that they neither know nor acknowledgeit Hos. 11. 1 3 4. Zeph. 3. 7. These are wedded to their lusts and there is no parting of them Hos. 4. 14 17. Observation 6. To persevere in wickedness is the height of wickedness None so wicked as the resolvedly wicked They will walk on in darkness and that continually t is their Trade and they will not leave it The best may fall through weakness but these are wilfull As resolution and perseverance in goodness is the heigth of goodness as we see in Iob Chap. 2. 3. who kept his integrity in despite of all that Devil could do and Noah though he lived in a corrupt age yet in despite of them all he sets his heart on God and resolvedly walkt with him all his dayes Gen. 6. 9. and Hezâ—kiah when he came to die comforts himself with this Remember O Lord how I walkt before thee continually or without ceasing so t is in the fountain with an upright heart Isa. 38. 3. so perseverance in wickedness is the hight of wickedness 2 Chron. 28. 22. Observation 7. Wicked men lead miserable lives They walk in darkness we pitty such Prisoners as lie and live in deep dark dungeons all their dayes why this is the state of every wicked man though they think themselves the only wise men and that none see but themselves as the Pharisees did Iohn 7. 49. 9 ult yet there 's no Prisoner that lies in the
righteous are debased the Vnrighteous exalted the nocent are countenanced and the innocent condemned the riâ—h are favoured and the afflicted trod under foot therfore do thou Lord arise bring down the proud punish the nocent set free the innocent rescue the poor and fatherless from the jaws of Tyrannicâ—l ones that all the earth may know that thou only art Lord and Supreme Iudge of all the world Observation 1. God sometimes seems to sleep when his people are in trouble He seems to be careless and let all run into confusion as we have seen in this Psalm Not that God doth indeed sleep or disregard the affictions of his people for he that keepeth his Israel doth not so much as slumber much less sleep Psal. 121. 4 5. He hath a special eye upon his people for good he protects them so that the Sun shall not hurt them by day â—or the Moon by night i. e. no time no thing shall hurt them neither Sun nor Moon neither heat nor cold 2. No part of them shall be hurt thy soul shall be preserved thy going out and coming in shall be guided and guarded these include the whole person of man with all his just undertakings and affairs Thus are they kept who have the Lord for their keeper and as if this were not sufficient he adds Verse 3. He will not suffer thy foot to be moved i. e. he will not suffer thee or thine to be moved or violently cast down the power of oppressours shall not prevail over thee for the power of God sustains thee Lest any should hurt his Vineyard he keeps it night and day i. e. at all times Isai. 27. 3. So that to speak properly there is no passion in God there is neither rest nor motion in him but the Scripture speaks of him by an Anthropopathy according to our apprehension Thus the Lord is said sometimes to be slack slow and delay his coming and then by our Prayers we must quicken him Psal. 40. 17. Make no long tarrying O my God Psal. 74. 1. How long Lord how long wilt thou forget thy people Sometimes he seems to forget his Church and then his people must put him in remembrance Isai. 62. 7. Ye that are the Lords remembrancers give him no rest Sometimes he seems to sleep and then he expects that his people by their prayers should awaken him as in the Text Arise Lord. The Lord is a God of great patience and long suffering he bears long with the vessels of wrath fitted for destruction Rom. 9. 22. He bears so long with the wicked till they rage again and insult thinking that God approves of their wickedness Psâ—l 50. 21. He seemed to sleep at Israels troubles 430 years but at last Pharach and his followers paid for all together in the Sea The Amorites one would think had been wicked enough to have been destroyed for they were gross Idolaters grand oppressors and notorious for lust yet God bare some hundred of years with them tell they were ripe for ruine Gen. 15. 16. Wo then to all the insulting blasphemous enemies of Gods people though God seem for a time to sit still and sleep letting the wicked oppress the righteous who is better then he Hab. 1. 13. Yet as a man after sleep is refresht so God will arise like a Gyant refresht with wine and then his enemies shall be scattered and those that hate him shall flee before him As smoke is driven away by a mighty wind though it seem black and formidable at first yet it soon vanisheth and the higher it ascends the sooner it is scattered and as wax melteth before the fire so shall the wicked perish at the presence of God Psal. 68. 1 2. If the Lord do once arise though his enemies be never so many or mighty yet they are soon scattered Let the Lord but look upon the Host of the Egyptians through the Pillar of fire and it troubles and torments them Exod. 14. 24. Let not then Gods people be despondent though the Lord make them wait yea and wait long though the Vision be yet for an appointed time yet at the end it shall speak comfort to those that Patiently wait Gods appointed time and to assure you of this the promise is doubled and trebled It shall speak it will come it will surely come it shall not lie it will not tarry Hab. 2. 3. Question But when will the Lâ—rd Arise for his people the harvâ—st is past and the Summer is ended and yet we are not saved Answer Though God seldom comes at our time yet he never fails of his own time in his due time he will arise and save his people only do not â—imit the Holy One of Israel to your time for when he sees it is most for his own glory and his peoples good he will certainly Arise He only waits for a fit time to be gratious Isa. 30. 18. Yet for your better satisfaction know That there are two seasons more especially wherein the Lord loves appear to for his people 1. When the enemy is most high begins to insult and blaspheme crying Where is now their God he is asleep and cannot save then their fall is near Iob. 20 5. Psal. 94. 2 6. to 23. Violent things last not long 2. When Gods people are most low and all seems to make against them when the enemy seems to carry all before him and his peoples strength is gone Now Now Now will I arise saith God Isai. 33. 9 10. Deut. 32. 36. Cum duplicantur lateres venit Moses God lets things come to the Mount and then he appears Gen. 22. 14. When his people lie as dry dead bones in an hopeless helpless fatherless forlorn condition then God loves to appear for their help and succour Ezek. 37. 11. Exod 3. 9. Psal. 12. 5. 10. 12. 102. 13. Hos. 14. 3. Observation 2. When Gods people are in distrâ—ss they must awaken God by their Prayers So doth the Psalmist here Arise Lord and Iudge the Earth When they can have no help on Earth they must go to Heaven When the Gods on earth will not right us we must appeal to the God of heaven It is matter of singular comfort that when Tyrants cruelly oppress us and we can have no relief below yet we have a God to go to who will Vindicate our wrongs and plead our cause against our enemies But then we must Awaken the Lord by fervent and importunate Prayer He seems to rest till he be disquieted by our Prayers Though he will help us yet he will be sought of us to do it for us hence his people so oft cry Arise Lord and save thy people and Awake why sleepest thou Psal. 3. 7. 7. 6. 9. 19. 17. 13. 68. 1. Hab. 1. 2 3. per totum Only remember it is not every kind of Prayer that will awaken God but it must be 1. The Prayer of a rightâ—oous man such as Moses Iob Samuel
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
giveth them a right to a part of my estate and therefore to cozen them of their dues in tribute or custom is to cozen and defile my conscience by the violation of Gods righteous command I shall in the next place lay down two or three thoughts to enforce the duty of honouring Magistrates First Consider the necessity of Magistracy without Magistracy one man would be but bread for another and the world which is like the Sea for storms and tempests would also resemble it in this that the Inhabitants of it would be as the fishes of the Sea the great would devour the small Men are like the fishes of the Sea saith tâ—e Prophet that have no ruler over them Hab. 1. 14. No man could call any thing his own were it not for these Gods Did not they defend us by their power every one would rob and wrong us at his pleasure Our liberties estates and lives would quickly be a prey to the covetousness and cruelty of vicious persons Liberty and property are quite banish'â— where authority is not established Who can express the malice and murders the rapine and robberies the mischieâ—s and miseries that raign where the Magistrate doth not raign In those days there was no King in Israel every man did that which was right not in Gods but in his own eyes Iudg. 17. 6. Iudg. 19. 1. And what evill is not good in his eye who hath the Devil for his guide and leader and corrupt nature for his law and rules When the gate of Magistracy is shut the floodgates for all manner of enormities are open When these that bear up the pillars of the house are removed how soon will the building be ruined When God intended the destruction of the Iewish Common-wealth he took away their Sanedrim And in the glass of our times it is too too visible what a sad desormed face things have when Magistrates are overturned Constantinople will witness to this truth where upon the grand Signiors death till his Successor be on his Throne all things are in a confusion and the Janizaries have the rule and Dominion Some write that the Persian law commandeth that upon the decease of their Kings there should be a susspension of the Laws for certain five dayes that Subjects might know the necessity of Government and learn to value it more by being berest of the benefit of it for a time Nay when God is exceedingly provoked by sin how sharply doth he make men suffer by taking away their stay and their staff The mighty man the Judge the Prophet and the Prudent Isa. 3. 1 2 3 4. The taking away the civil stay and staff the Prince and the spiritual stay and staff the Prophet will quickly cause the fall yea the utter downfall of the people Men often murmur at the Magistrate and tell us many times falsly He is a Tyrant if he were gone all wonld be well but when he is out of the way do they not find many Tyranâ—s for one Every man would be an oppressor were there no man to be a restrainer What would a Nation without goverment be but a desert of savage beasts what would Towns be but dens of Thieves and what would families be but stages of unclean birds yea what would most men be but like dogs trying all right and title by their teeth and strength Men naturally are more afraid of the noise of the Musket then of the Bullet I mean of the frowns of the Rulers then of the fire of Hell and therefore were they once free from them they would do that which would soon undo boch themselves and others Now the necessity of Magistrates calleth for reverence and obedience to their authority The more needfull things are the more gratefull they should be Things that are superfluous may be slighted things that are only convenient may be the less valued but things that are absolutely necessary must be highly esteemed I tell thee the Ministry is not more necessary to the well-being of the Church then the Magistracy to the well-being of the State You may as soon see a Tree thrive without a root as a Common-wealth flourish without a Ruler Magistrates are in Scripture called the heads of the people Exod. 18. 25. because they are as necessary to the body Politick to direct and govern it as the head is to the body natural therefore as the members yield respect and are subject unto the head if the head do but ake all the humours of the arm as some observe run to the head and therefore the arms are thin and slender because they want their proper nurture yea if the head be in danger how do the other parts hazzard themselves for its shelter many an hand and arm hath been wounded that the head might be saved thus should subjects shew their respect to and tenderness of their superiours for if a member or some of the inferiour parts be cut off the body may live but if the head be taken off if Governours be set aside Actum est de republica that Kingdom that Common-wealth cannot stand long Secondly Consider the severity of God against the contemners of Magistrates There are several in the word of God that stand up like the Mast of a Ship cast away by Sands to warn us that we steer not their course least we be sunk also Those who opposed the preservers of our civil lives have not seldom been punished with violent deaths Corah and his company Abimelech Athaliah Adonijah Absolom Zimri Ioab Sheba with several others will confirm this truth And humane as well as divine writings speak to the same purpose Iames the first King of Scots was murthered in Perth by Walter Earl of Athol in hope to attain the Crown for so had his Sorcerers prophesied and crowned he was with a Crown of red hot Iron clapt upon his head being one of the tortures wherewith he ended at once his wicked dayes and desires Becket Mortimer Tyler Warbeck Sanders Story Campian the Piercies the Powder-Plotters Rhodulphus Duke of Suevia Richard the third of England and mauy others have been marked with divine vengeance for contemning this divine Ordinance My Son saith Solomon fear thou the Lord and the King and meddle not with them that are given to change For their calamity shall arise suddenly and who knoweth the ruine of them both Prov. 21. 22. i. e. of them that fear not God and of them that fear not the King And Eccles. 10. 8 9. He that diggeth a pit shall fall into it and whoso breaketh an hedge a Serpent shall bite him Whoso removeth stones shall be hurt therewith and he that cleaveth wood shall be endangered thereby These four proverbial expressions speak the danger of them that go about to supplant their Rulers Whilest they are digging pits to catch others the earth falleth on them and murdereth themselves When they are breaking up the old hedge of Government Serpents and Adders which use to harbour in old
a dirty pickle his children are in Suppose he seeth the dirt of drunkenness of uncleanness of squeezing tenants of prophaning the Sabboth of scoffing at godliness of irreligion and atheism in your houses and immediately carryes your cloaths to God as the Patriarchs did Ioseths coat For he accuseth men before God day and night Revel 12. 10. Saying Lord is this thy sons coat Know now whether it be thy sons coat or no. Gen. 37. 32. Do thy children use to carry themselves as my children Surely these are of their father the Devil Can you imagine that God should own you No certainly as the Pope disowned the Bishop when the Emperour had sent the Buffe-coat in which he was taken prisoner and deliverâ—d him up to justice he will not dishonour himself by owning you Nay how can you expect but that Jesus Christ who sitteth by and heareth the indictment against you who useth to appear as an Advocate for others when the Accuser of the Brethren pleadeth against them should even second the Bill against you and say to God as Moses Deut. 32. 5. They have corrupted themselves their spot is not the spot of Gods children they are perverse and crooked persons Father these are sins not of weakness but wickedness they are not infirmities but enormities they are not the spots of thy children Those that cast thee out of their hearts and let the flesh have the Supremacy there that cast thee out of their houses and let the world have the Superiority there Those that make no conscience of thy day and their duties whose whole care is to be honoured and enriched whose heat and fervour is for credit and profit and put thee off with a few fragments of time and a few scraps of their estate which they can spare from the world and flesh those sin like wretches like rebels not like Saints like sons Their spots are not the spots of thy children There are spots which may be and spots which cannot be the spots of Gods children All sins are unsutable to but some sins are inconsistent with sonship yea the preheminence of Adoption doth absolutely deny the predominancy of any corruption When Antigonus was to go to a place that might probably prove a temptation to sin he asked counsel of Menedemus what he should do He bade him only remember he was a Kings son So say I to you that walk every day in the midst of many snares of temptations and therefore should have the greater care and circumspection Remember that ye are the sons of rhe King of Kings and do nothing unworthy of the name by which he calleth you or the place to which he hath called you It might have been a cutting word to the heart of Brutus whose hand was then stabbing Caesar What thou my son Brutus I could not have expected better from a slave but little looked for this from a son How think you can the Lord take it that you who are his children should wound the Body of his Son with oaths and curses his sacred laws by wickedness and wilful disobedience I beseech you be exceeding holy that ye may shew your selves to be children of the most High In this the children of God are manifest and the children of the Devil He that doth not righteonsness is not of God I Iohn 3. 10. If ye therefore call on the Father who without respect of persons will judge every man according to his works pass the time of your sojurning here in fear 1 Pet. 1. 17. forasmuch as ye know ye were not redeemed with corruptible things as silver or gold from your vain conversations received by tradition from your fathers but with the precious blood of Christ as of a Lamb without spot and blemish vers 18 19. It is written of Boleslaus one of the Kings of Poland that he still carryed about with him the picture of his Father and when he was to do any great work he would look on the picture and pray that he might do nothing unworthy of such a Fathers name So when you set about any busines desire and labour that you may do nothing while on earth unworthy your Father who is in heaven Nay further the Holy Ghost calleth you Gods How godly then should you be how unsutable are the works of the Devil to them that have the name of God! God is light and in him is no darkness at all and should not the Gods shine brightly with the light of holiness and abhor all deeds of darkness The Gods of the Heathen were taxed with several crimes Iupiter with uncleanness Iuno with passion c. Hence saith Austin the Heathen took liberty to sin because their Gods were represented to them as patterns or approvers of such actions As Charaea in Terence Non ego facerem quae Jupiter fecit Should I be backward to what the God himself was forward But the God of Heaven is far from such things He is the holy One of Israel holy in all his wayes and righteous in all his works His Nature is the pattern of holiness his Law is the rule of holiness Holiness is his Essence his glory himself Psal. 89. 13. A God of truth without jniquity just and right is he Deut. 32. 4. There are many spots in our Moons but not the least spot in this Sun of Righteousness Now therefore you that have his Name should get his Nature and be pure as he is pure The Name of God is an honour to yon O be not you a dishonour to it Iames 2. 8. Do not O do not blaspheme that worthy name by which ye are called How holy should you be in your hearts how watchful over your words how wary in your works how faithful in your families how conscientious in all companies for the most High hath said Ye are Gods Alexander having a souldier of his name that was a coward bid him either learn to be valiant or be no more called Alexander So say I to you that have the Livery and Name of God and do the drudgery of Satan either learn to be holy to be good or be no more called Gods Sir observe it is it comely for a God to swear for a God to wrong his neighbours for a God to prophane Gods day for a God to despise godliness and godly men for a God to keep company with those that are of their father the Devil for a God to live without God in his affections house and conversation Blush O guilty Justice or Ruler and be ashamed and either amend thy life and nature or disown this name of God I have sometime read of Luther that he used to repel the darts of temptations with this shield I am a Christian. I cannot do it O would you but think when your hearts or lives are swerving from God I am called a God and cannot may not do the work of the Devil I may not do any thing unworthy the name of God it might be helpful to
chief business which the most high God hath given them to do Other things of what nature soever which come within the reach of their care are questionless much inferiour to this And this they should do Partly by their patterns in being examples of godliness to their people Their lives should be so exact that they should be able to say as Gideon Judges 7. 17. Lock on us and do likewise or as Paul Walk as ye have us for an example Partly by your precepts your edicts and commands should be like those of Asa 2 Chron. 14. 2. 4. Asa did that which was right in the sight of the Lord. He commanded Judah to seek the Lord God of their Fathers and to do the Law and the Commandment Mark upright Asa did not leave men to choose their religions nor to live as they listed but be commanded them to obey Gods Law He did not strictly enjoyn the payment of Taxes or Customs and such civil things and leave it as a matter of indifferency whether men would mind religion or no but his Laws did enforce and confirm the Laws of God as far as he was able Partly by countenancing maintaining and providing able Ministers 2 Chron. 19. 8. 1 Cor. 9. 13. for the Church as also by taking care that they discharge their trusts faithfully 2 Chron. 29. 3 4 5. 1 Chron. 16. It is observed of Iulian the Apostate that to root up Christianity he disgraced the Orthodox Ministry took away Church maintenance and forbad Christian Schools and places of learning so Sozomen lib. 5. cap. 5. This very course is now cryed up the Lord prevent it The Prince indeed is not called to be a publike Preacher but he hath a call to see that none abuse that calling to the hurt or poyson of his people Partly by suppressing and discountenancing them whose doctrines or lives hinder godliness Suppressing evil is necessary for the promoting good Holy Asa removed his Mother from being Queen upon this very account 1 Kings 15. 12 13. The toleration of any in such sins is an intolerable sin And the jealous God will one day make Magistrates know that they shall bear his anger for bearing such evill doers as blasphemers and Hereticks are I speak not against a true Christian liberty in things that are indifferent or in things that are not fundamental but I cannot but speak against this Antichristian licentiousness which is though under other terms so much pleaded for It may well make a dumb child speak when his Father is so deeply wounded in his Word Honour People and Ordinances as he is in our dayes If State-reason compel men to suffer it they must know that it will prove State-ruine Shall it be treason and death to speak thus and thus against men that are morâ—al weak Gods and shall it not at all be penal to blaspheme the Almighty and Everliving God in denying his Truths which are more worth then the whole world Surely Blasphemies Idolatry and Heresies sins against the first Table are greater as being more directly and immediately against God then sins against the second Table and therefore deserve punishments vide 1 Kings 18. 18. Exod. 21. 17. Levit. 24. 10. to the 17. v. Iob 31. 25 26 27. Deut. 13. per totum though care should be first had and means used for the informing and reforming such offenders Suffer me as Elihu said Iob 30. 2 3. a little and I will shew you what I have to speak on Gods behalf I will fetch my knowledge from Scripture and will ascribe righteousness to my Maker Because in our unholy and therefore unhappy dayes the very duty which I am urging the Magistrate to is questioned as many other truths are I shall speak a little to it This Popish doctrine is now almost generally entertained That Magistrates have nothing to do in matters of Religion as some others Jesuitical tenents are now on foot Parsons the English Jesuite in his memorial for Reformation adviseth that all the Colledges in the Universities with their Revenues should not be imployed as now they are for the eâ—couragement of godliness and learning but be setled on six men and also what ever Mannour or Parsonage belonged to the Church that no mans conscience be pressed for matters in Religion That there should be no fixed Ministers only some Itinerary Preachers This is the way saith he for Popery to flourish in England though he nameth more wayes But that Magistrates ought to meddle in matters of Religion and promote it to their power may appear clearly to them that are not wilfully blind First from the practices of godly Rulers What Asa did hath been already mentioned Hezekiah was a Prince that did also promote Piety 2 Chron. 29. 2. 3 4 5. 25. 30. in 2 Cbron. 30. 5. which places are large therefore not here recited but full to our purpose wherein Hezekiah commanded the Levites to sanctifie themselves to praise the Lord with the words of David and both Priests and People to keep the Passeover So Iosiah 2 Chron. 34. 3. ult And the King stood in his place and made a Covenant before the Lord to walk after the Lord and to keep his Commandements And mark he caused all that were present in Jerusalem and Benjamin to stand to it And the Inhabitants of Jerusalem did according to the Covenant of God And Josiah took away all the abominations out of all the Countries that pertained to the children of Israel Observe And made all that were present in Israel to serve even to serve the Lord their God And all his dayes they departed not from following the Lord. He made them to serve the Lord both by his precepts and by the punishments he inflicted on them that would not This text can never be answered All the subtile evasions which Jesuitical heads have used to make it invalid could never do it For if as some affirm it is not binding to us under the New because it is delivered in the Old Testament then Faith in Christ and Repentance which are the sum and substance of the Old Testament are void also and so they may rob us if we will believe them both of our Saviour and Salvation Nay an Heathen King enacted a law that whosoever would not obey the Law of God as well as the Law of the King that judgement should be executed speedily upon him whether it be unto death or to banishment or confiscation of goods or imprisoment Ezra 7. 26. And for this Law holy Ezra blesseth God v. 27. so Ezra 6. 11. Dan. 3. 29. Besides these patterns in Scripture we have the like in Ecclesiastical Writers Constantine a godly Emperour purged the Church of Idolatry and established the worship of God by his own Imperial commands Iovinian also and Theodosius by their Royal Edicts set up and restored the true Religion which Iulian and Valens had put down and discountenanced Secondly The precepts given by
activeness as a Ruler to his own soul. God may give him parts and gifts and courage as a Noble man giveth dainty fare to his Nurse not out of love to him but for his childrens sake He may like a ship be instrumental to land others at some happy Port whereon it never entereth it self He may be very helpful to others temporal nay and eternal salvation and yet miss himself Iehu by acting for God got a lease of an earthly Kingdom for three or four lives but he lost the heavenly one for ever The most that I know that a civil yet unsanctified Magistrate gets by his forwardness and heat for God is only a cooler hell though your names are divine yet if ye be not partakers of the divine nature ye are lost for ever Now what advantage will it be to you like Noahs Carpenters to build an Ark for the saving of others and to perish your selves Believe it Sirs If ye would have good fruits in your lives there must be this root of holiness in your hearts A good man out of the good treasure of his heart bringeth forth good things What water is in the Well such will be in the bucket and what ware is in the shop such will be on the stall therefore when God promiseth that men shall walk in his wayes and keep his judgements and do them he promiseth also to put his Spirit or a new spirit into them which should enable them thereunto Ezek. 11. 19. Ezek 36. 26 27. The flesh will serve to enable a man to walk after the flesh but the Spirit of God alone can enable man to walk after the spirit Natural light is not sufficient to mortifie natural lusts It may cover for some time but can never kill sin Some men may be like the Lyons in Daniels den chained up or restrained and yet have their ravenous dispositions their old carnal hearts still Civility though commendable yet without inward sanctity is not sufficient to prove one interested in a Saviour or in a state of salvation There is as much difference between a Moral man and a real Christian as between a liveless picture and a living person A Lion and a Lamb a Raven and a Dove darkness and light death and life do not differ more then a sinner and a Saint then a man only civilized and a sanctified Christian. O Sirs think of it seriously the terms upon which salvation may be had are the same to you and the meanest beggar Iâ—hn 3. 3. If heaven be not in you by the indwelling of Gods Spirit renewing you in the Spirit of your mind it is impossible that ever you should be in heaven The tide of your natures and the wind of your affections must be turned the clean contrary way to what they are by your birth if ever you â—ail to the Haven of Heaven Labour therefore as for life for this principle of spiritual life without which you cannot escape the second death Secondly If ye would walk and work as Gods among men then your rule must be divine as well as your principle Every calling hath some rule to go by in conformity to which their excellency consisteth The Lawyer hath his Littleton and Coke the Physitian hath his Galen and Hippocrates the Philosopher hath his Aristotle the Christian hath the Word of God a sure and a perfect rule to walk by Gal. 6. 16. And this Word of God is in a special manner commanded and committed to the Magistrate as his Directory Iosh. 1. 8. This Boâ—k of the Law shall not depart out of thy mouth saith God to the chief Governour of Israel but thou shalt meditate therein day and night that thou maist observe to do according to all that is written therein for then thou shalt make thy way prosperous and then thou shalt have good success And Deut. 17. 18 19. The King that sitteth upon the Throne shall write him a copy of the Law And it shall be with him and he shall read therein all the dayes of his life that he may learn to fear the Lord and to keep all the words of this Law It is a Maxim of the Law of England that the Law it self ought to be the rule by which all Judges must be regulated all controversies tryed and all cases decided It is good to keep close to the laws of men that are warrantable by Scriture but it is best to keep close to the Word of God There are the best precepts for justice the best patterns of just men nay and of the Infinitely righteous God You have the example of God himself how just how holy he is in all his doings how he walketh how he worketh Caesars ambition was to imitate Alexander Themistocles endeavoured to resemble Miltiades Do you labour to be like God to hate sin to love holiness to discourage the prophane to countenance the pious to be active and zealous both by your patterns and precepts for the glory of God In all your difficulties make the Word of God your Counsellor in all your doubts let Scripture resolve you You may look too much to the light within you which is imperfect and 1 Tit. defiled as Qâ—akers make a Christ of it but you can never look too much to this light without you which is perfect and pure without the least blemish or defect The Iews say that if Printing had been fonnd out in the time of Moses yet was the King bound to write out two copies of the Law with his own hand one to keep in the Treasury and the other to carry about with him as his Vade Mecum Alphonsus King of Arragon as some say read over the Bible fourteen times with Lyra's Notes upon it And that renowned Maiden Queen Elizabeth when she passed in triumphal state through the City of London after her Coronation when the Bible was presented to her at the little Conduit in Cheapside she received it with both her hands and kissing it laid it to her breasts saying that it had ever been her cheifest delight and should be the rule whereby she would frame her Government This was the delight the joy the counsellor of that Magistrate that was after Gods own heart Psal. 119. 70. 111 24. And this made him wiser then his Teachers then his Elders Psal. 119. 97. to 100. And indeed this Book of Books only can make a wise and good Christian Captain Counsellor and Ruler Let therefore the ballance of the Sanctuary weigh all the Oracles of God decide all the rule of the Word square all and then nothing will be amiss Let the Bible be to you as the pillar of fire by night and the cloud by day to the Israelites directing you through the Wilderness of this world till ye come to the true Canaan It was a memorable saying of King Edward the fixth when he was crowned and had three Swords put into his hands signifying his power over three Nations England France and
Ireland Deest adhuc unus gladius viz. Sacrorum Bibliorum volumen Ille liber gladius spiritus est gladi is his omnibus longe anteferendus There is one Sword wanting namely the Sword of the Spirit the Word of God which excelleth them all Thirdly let your end be divine as well as your rule if ye would walk and work as Gods among men The Moralists tell us that actions are much specified from their ends If your actions are materially good yet if finally evil they are denominated wicked If they are according to Gods Word for the matter yet if ye make not Gods glory your end they are evil Therefore if ye would have the arrows of your actions to flâ—e right let your eyes take right aim at this mark Do all for God Quicquid agas pâ—opter Deum agas saith Luther As ye are men ye were created to serve him as Magistrates doubly bound to honour your great Master Gods free grace is the fountain of your power and therefore Gods glory must be the end It is reported of Tamerlane that warlike Sâ—ythian that having overcome Bajazet the great Turk he asked him Whether he had ever given God thanks for making him so great an Emperour The great Turk confessed ingenuously that he never thought of it to whom Tamerlane replyed That it was no wonder so ungrateful a wretch was made a spectacle of misery For you saith he being bâ—ind of one eye and I â—ame of one leg was there any worth in us why God should set us over two great Empires of Turks and Tartars So truly may you think It was meer mercy which advanced you more then others and therefore it is your duty to advance God more then others If ye love your souls take heed of self O how many millions by seeking themselves have lost themselves by seeking their own glory pleasure and profit for a time have brought themselves to shame pain and loss to all eternity O Beware of this root of bitterness Self Do not like Demetrius pretend to be zealous for the Goddess when in truth it was for his gain Or like watermen row one way towards God and Christ and Heaven and look another way towards the world and the flesh but give up thy self wholly to him Lay out thy talents altogether for him esteem it thy felicity and priviledge that thou hast more advantages then others whereby thou mayst exceed others in serviceableness to thy Maker Preserver and Redeemer Let that Peerless Prince be thy pattern even the Lord Jesus Christ I seek not my own glory Iohn 8. 50. And when he came to die Father saith he I have glorified thee on earth I have finished the work which thou gavest me to do Iohn 17. This was the Fathers end in your creation Prov. 16. 4. Revel 4. ult The Sons end in your Redemption Luke 1. 71. 1 Cor. 6. 20. The Spirits end in your Sanctification Ephes. 2. 10. Iohn 17. 10. Therefore let this be your end Pray and read and hear and watch over your own souls walk inoffensively before God work industriously for God and do all that God may be glorified 1. Cor. 10. 31. We call not those Kings happy saith Austin who raigned long but those who have raigned most for God Qui potestatem suam divinae Majestati famulam faciunt That have made their authority serviceable to the divine Majesty God can easily throw those Crowns from mens heads which are not laid at his feet And he will assuredly lay them low that do not set him high for those that honour him he will honour but those that despise him shall be lightly esteemed I come now to the Motives to stir you up both to walk and work as Gods among men 1. Consider God beholdeth you this day He taketh notice and observeth how ye walk and how ye work All the wayes of man Prov. 5. 21. are before the Lord and he pondereth all his paths Be your works what they will be God seeth them and he weigheth them in the balance of the Sanctuary and that beam will discover it if they be never so little too light He beholdeth not only your practices but your principles he knoweth what is the wind which causeth the Mill to go he knoweth by what rule and for what end and from what principle ye act all things are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naked and open in the eyes of him with whom we have to do Heb. 4. 13. The words are very Emphatical and signifie thus much That as the Lineaments and outside of the Body is very visible when it is naked and uncloathed and as the bowels and inside are discovered when the body is dissected and anatomized So are both your outwards and inwards your actions and affections manifest naked and open to God Nay he beholdeth what ye do in the dark you may work so cunningly as to hide your designs and works from men but not from God there is no darkness nor shadow of death where the workers of iniquity can hide themselves Iob 34. 22. This Sun knoweth no night no darkness where ever he is and he is infinite and omnipresent it is light and day therefore the eyes of Christ Rev. 1. 14. are said to be as a flame of fire implying his omniscience and that he is able to disperse all darkness For Philosophy and experience teach us that those Creatures which have fiery eyes can see in the dark and the reason is clear because they do not see as we do Recipendo species ab objecto sed extra-mittendo species by receiving species from the Object but by sending out species or rays which do both inlighten the medium the ayr and apprehend the Object Thus Christ seeth in the dark ye see yea the darkness hideth not from him but the night shineth as the day to him the darkness and the light are both alike Psal. 139. 12. Ponder then this omnipresence and omniscience of God and walk before him and be upright Gen. 17. 1. The Moralist would have his Scholars to live always as in the eye of Cato O do you live ever as in the eye of God Beware what thou dost for God seeth thee God standeth in the Congregation he judgeth among the Gods Psal. 82. 1. He judgeth among you he is present with you not always in regard of approbation for your deeds may be evil but always in regard of observation This was Iehosaphats Argument to incite his Iudges to care and caution 2 Chron. 19. 6 7. Take heed what ye do for ye judge not for man but for the Lord who is with you in tâ—e Iudgement He is with you in the judgement With you to commend and praise you if ye do well to condemn and punish you if you do ill to observe and take notice whether ye do well or ill As if Iehosaphat had said I cannot ride circuit with you nor be present with you in all your Councils but the Lord
common observation should be so much verified in the practices of great men That Bells strike thick while they are rising but stand still and give no sound at all when they are at full pitch That Magistrates should like the Sun the higher in the Zodiack move the slower The more noble creatures are the more active they are Men more active then Beasts Angels then men One I remember observeth that God would not accept the first-born of an Ass because it was a a dull â—lothful creature The Spirit of God which is in all that are sanctified is compared to fire Acts 2. therefore they that would not grieve it must not be â—lothful in business but fiery fervent seething hot as the word signifieth in spirit serving the Lord Rom. 12. 11. Hence it was that the Church of Ephesus got letters testimonial from Heaven Revel 2. 2. I know thy works and thy labour how thou canst not bear them that are evil And indeed the more good a Justice hath in himself the less he will bear with evil in others Augustine hath a true saying Qui non zelat non amat He that is not zealous for God hath no true love to God For though love be a passion yet it delighteth to shew it self in acting for the party beloved When Calvin grew sickly some friends disswaded him from hard studying but he gave them this answer Vultisne Christum me invenire otiosum would you have Christ when he comes to me by death to find me idle So do ye think that when sinners Iehu-like drive furiously ye should not like Aegyptians go heavily least death find you idle Observe what became of the idle servant that hid his talent in a napkin Matth 25. 30. He was punished with an eternal long night who would not work in his short day 3. Consider the day of Judgement God will then search and sentence you discover and reward you according to your works Ye that examine and try others shall then be examined and tryed your selves and ye that acquit or condemn others shall then be acquitted or condemned your selves How should this thought move you to walk exactly since your hearts shall be anatomized and your lives manifested before God Angels and men Could ye but as Ierom hear the sound of the last trump always in your ears Arise ye dead and come to judgement surely ye would be holy Judges and Justices indeed Peter maketh this argument a strong enforcement to holiness 2 Pet. 3. 10 11. The day of the Lord will come as a thief in the night in which the Heavens shall pass away with a great noise and the elements shall melt with fervent heat the earth also and the works therein shall be burntâ—p seeing then that all these things shall be dissolved what manner of pâ—rsons ought we to be in all holy conversation and godliness Observe the certainty of it The day of the Lord will come If it were doubtful it would not be so dreadful but it will come surely though it come slowly therefore men had need to be holy Tertullian observed of all those that profest Christianity in his time none lived so loosely as those that did not believe the certainty of the day of judgement But observe 2. the suddenness of it The day of the Lord will come as a theif in the night when men at midnight are securely sleeping thâ—y dream not of nor prepare for a theif It is sometimes called a day Matth. 25. 13. propter revelationem secretorum things that are now dark and secret shall be then as clear and apparent as at noon day the fire of that day will make things legible which are written with the juyce of Lemons In that Spring time both wholsome roots and poysonous will be discovered which all the winter of this life were hid The books of Gods Omniscience and mans Conscience saith one shall be then opened and secret sins shall be then as legible as if it were written with the brightest star or the most glittering Sun-beams upon a wall of Chrystal Eccles. 12. ult And it is said to be at night propter improvisionem c. because of most mens unpreparedness for it The destruction of this new world by fire will find men generally in the same careless carnal secure sensual condition as did the destruction of the old world by water Luke 21. 35. as the snare on a sudden catcheth the bird so will that day of the Lord seise on such beasts Observe 3. the dreadfulness of it The Heavens shall pass away with a great noise and the Elements shall melt With fervent heat and the earth and the works thereof shall be burnt up Well may it be called the great and terrible day of the Lord when the Judge will be a consuming fire Heb. 12. 29. and shall come in flaming fire 1 Thes. 1. 6 7. try them by a fiery law Deut. 33. 2. before a tribunal of fire Ezek. 1. 27. plead with them in flames of fire Isa. 60. 15. and condemn ungodly ones to eternal fire O how dreadful is the voyce and noise of Fire Fire in the night how fearful and frightful then will such fires at the day of Judgement be As often as I think of that day my whole body trembleth saith Hierom. Observe 4. the Apostles inference from it What manner of persons ought we to be in all holy conversation and godliness as if he had said We had need to have grace in truth that must undergo such a trial We that must meet with so strict and dreadful an examination had need to be holy to admiration What manner of persons ought we to be in all holy conversation and godliness Surely if any argument imaginable can perswade to purity this terrible day can do it The sound of the last Trump may well cause a retreat and call us off from an eager persuit of the flesh and world Eccles. 11. 9. and it may also stir you up to purity if ye would meet Christ at that day in peace The Throne of Christ is a white Throne Rev. 20. 11. and O with what trembling heart wilt thou O black sinner stand before this white Throne 1 Pet. 4. 18. If the righteous be scarcely saved not in regard of the uncertainty but difficulty Where shall the sinner and ungodly appear Surely the drunkards cup then will be Wormwood not Wine The sentence on the swearer then will be of cursing not blessing as he loved cursing now so then will it come to him the Adulterers pleasure now will then prove poyson and the prayerless man now will then pray hard work in prayer for some ease some end if not a pardon yet a reprieve for one hour at least one drop of water to cool his tongue but he shall work at the Labour in vain and be eternally denyed O look therefore and make sure of true holiness of the power of godliness for the fire of that day will discover whether
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 thiâ—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 â—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 eâ—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 Exâ—remity Gods opportunity p. 174. 175 F. Fatherless must be pittied p. 109 110 Fifth-Monarch-men dangerous p. 17 18 Flattererâ—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. Heretiâ—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 tâ— prove it 14 15 32. No man may assume that Office without a call p. 32 33. 'T is an honourable calling p. 49 5â— 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 Tâ—stament Gods Word p. 148 P. Papists rob Magistrates of their power p. 16 17. Partiality condâ—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 Prâ—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 Kâ—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. Quâ—kers their baseness p. 19 20