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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A45330	The beauty of magistracy in an exposition of the 82 Psalm, where is set forth the necessity, utility, dignity, duty, and mortality of magistrates : here many other texts of Scripture occasionally are cleared, many quæries and cases of conscience about the magistrates power, are resolved, many anabaptistical cavils are confuted, and many seasonable observations containing many other heads of divinity, are raised : together with references to such authors as clear any point more fully / by Thomas Hall ... ; with an additional sermon on verse 6, by George Swinnock.	Hall, Thomas, 1610-1665.; Swinnock, George, 1627-1673. Men are gods.	1660 (1660)	Wing H427; ESTC R18061	228,882	316

God Isa. 33. 21. In that sense The Lord is our Iudge the Lord is our Law-giver but in external policy the Laws of men are to be observed And they have power to make such laws as are sutable unto and convenient for the wealth and safety of their Dominions The end of Magistracy sheweth their legislative authority for neither will piety be promoted nor the publike good procured or peace preserved without it And questionless God would never have injoyned Subjects to obey if Magistrates had not power to command Laws are the walls and Bulwarks of a Nation which in a great part may secure it against invasions from abroad and insurrections at home The s●a●ding Militia which protecteth the lives of the people The hed●e which keeps men in from oppressing their neighbours The deeds and evidences which give us a right and title to our estates They are the nerves and sinews of the Body Politick or as Physick to the natural body to prevent diseases and purge out ill humours Man is by nature an untamed Heifer loathing the yoke of subjection prone to rage and rebel so that he needeth all means imaginable to rule and restrain him The wise Governour of all things hath therefore thought fit not only to give Christians a natural law and moral law from himself but also positive laws from men that this threefold cord which is not easily broken may bind him fast And this surely speaketh Magistrates to be like God for even the Heathen themselves would ascribe their laws to some one of their Gods Zorastres who gave laws to the Persians ascribed them to Oromazen Trismegistus among the Aegyptia is ascribed his Laws to Mercurius Lycurgus who gave laws to the Lacedemonians would make Apollo the Author of them S●lon and Draco among the Aehenians said that Minerva was their Law-giver So almost in every Nation they who had the Legislative Power ascribed the invention of their laws to their false gods But the Word of God which is a perfect rule for all men doth impower Magistrates to make●●aws not according to their lusts but agreeable to his revealed will Thirdly The dignity of Magistracy wherein they likewise are like to God consisteth in their executing the Law In punishing the nocent and acquitting the innocent Execution is the life of the Law the lustre and glory of the Prince the security of the good people A Law unexecuted is like a sword without an edge for no use or service And a Magistrate that neglecteth his duty herein is like a Winters Sun glorious for Majesty but yielding no warming or refreshing influences to them that are under him or like the Kings head on a sign-post only for shew The God of heaven doth not cast away the perfect man nor help the evil doer Iob 8. 20. He beholdeth the righteous with favour he woundeth the heads of sinners Psal. 68. 21. He cutteth off the workers of iniquity He killeth and maketh alive with him is the fountain of life Psal. 39. 9. as waters flow from a Fountain so doth life from God And he can easily slay men Iob 4. 9. By the blast of God they perish To save and kill is a God-like priviledge The power of life and death is in the hands of these earthly Gods they enliven with their smiles their favour or the light of a Kings countenance is life they kill with their frowns The wrath of a King is the messenger of death Prov. 16. 14 15. Herein their dignity and civil God-ship appeareth that they can give by reprieve or pardon or take away a life which is forfeited to the Law Caesars speech was high when he was opposed by Metellus in his takeing away the mony out of the Romane Treasury Let me alone or I will kill thee presently and then to qualifie his threat and magnifie his strength he told him Young man thou knowest it is harder for me to speak it then to do it But this is certain Rulers are not for nothing called Powers Tit. 3. 1. It is in their power though not to Tyrannize at their pleasure yet to execute the Laws even to the death of the offendor 2. Magistrates are called Gods not only in regard of ther dignity but also in regard of their duty They ought to resemble God in their execution of Justice amongst men God administreth Justice impartially and so should the Gods The Judge of all the earth doth right and the Judges that are on the earth should do right God d●th judge the world in righteousness and ministreth judgement to the poor in uprightness Psal. 9. 8. And they who rule over men must be just ruling in the fear of God 2 Sam. 23. 3. Justice and Judgement are the habitation of Gods Throne Psal. 89. 14. The holy Ghost alludeth to the Thrones of earthly Princes which were underpropped with Pillars as Solomons Throne with Lions 1 Kings 19 20. that were both a support and an ornament to it Now saith the Psalmist Justice and Judgement are the Pillars upon which Gods Throne stande●h or as Calvin expoundeth it the Robe and Diadem the Purple and Scepter the Regalia with which Gods Throne is adorned Thus Magistrates ought to make good their pattern and to take heed what they do because they judge not for man but for the Lord who is with them in the Iudgement 2 Chron. 19. 6. Magistrates are therefore called Gods because they should as God doth do impartial justice without respect of persons protecting the godly as being the Ministers of God for their good Rom. 13. 4. and punishing the wicked which are malignant enemies to God and them Now the impartiality of the Gods as of God in executing justice appeareth in these three particulars First in not favouring any for their neerness Magistrates must imitate God in this who is no respecter of persons but judgeth every man according to his works 1 Pet. 1. 17. Though Coniah be to me saith God as the Signet on my right hand yet I will pluck him thence Ier. 22. 24. That is though he were as near and dear to me as a Kings sealing-ring which is most carefully kept and tenderly preserved worn commonly yea continually on some finger yet I would do justice in plucking him off and casting him from me Nay when Gods own Son who was the Son of his infinite love and choicest delight became liable to the lash of the Law as being a sinner by imputation God would not spare him in the least but made him bear the curse of the Law Rom. 8. 32. Zaleucus the Law-giver having enacted that every person guilty of adultery should lose both his eyes did yet when his own Son was found guilty of that fault put out one of his own eyes and one of his Sons But the great God was more just when his Son was a Surety for sinners he caused him to pay the utmost farthing he suffered the law to have its full stroak

administ ando jure exequenda justitia tucndo bono puniendo m●l●s Polan syntag lib. 7. cap. 19 Propheta ad regum insignia vel pomp as alludens dicit judicium justitiam effe ●alturam solii e●us acsi deceret loco sceptri vel purpurae vil diadematis his iasignibus ornari deum quò justus aequus in indi judex Calvin in loc Large Annot. in Exod. 22. 28. Etiamsi suisset Jeconia● mihi charissimus quem s●mper in ocul●s fcrrem Jun. in loc Prosopol●psis dici●ur si q●us paribus imparia vel imparibus paria tribuat Coc. Plutarch in Vit. cat 〈◊〉 * Of Trajan the Emperour it is said that he neither feared nor hated any man but that he heard the causes of his subjects witho●t prejudicate impiety examined them without finister obliquity and judged them without uniust partiality Privati fur●s in compedibus aeta'em agu●t publici vero in auro purpura visuntur Cat. Omnis p●t●st●● à summa p●testate Non de quolibetiverbo Dei● sed de speciali dominandi mandato Calv. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hes. Willet in locum Cujus jussu homi●es ejus jussu reges Ireneus lib. 5. cap. 24. De bell● Iudaic. lib. 62. Every one hath in him the mind of a King Calv. on 1 Pet. 5. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjectingthem to me Septuagint leg Sueton. The second use by way of Information * Politick Government was probably then instituted when man was first created under the Old Covenant of works for it is a natural blessing and grounded upon the fifth Command of the Moral Law which commenced upon mans first Creation before Adams fall and the rather may we thus judge because it is a law of Nature which was binding in mans estate of innocency besides Christ himself who knew no sin yet minded this duty of subjection Luke 2 ●1 1 Col. 16. 22. M●tth 22. 23. Augustine thinketh that all civil subjection of one man to another came in by sin though not all natural subjection of children to pa ents De civit Dei lib. 19. R. Willet in Rom. 13. Magistratus necessarius ecclesiae quia à D●o ordinuus est ad defensionem Ecclesiae Polan Syntag lib. 7. c. 19 〈◊〉 accused though falsly Luther to have animated Muncer the rebel-preacher in Thuringia Calvin in Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem valet quod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alterius faman laedere maledicti So D●odat in loc Calvin Vide Ioseph Antiq. lib. 20. cop 3. 5. Iun. in Parall Seneca saith of Egypt that it was lo quax i●geniosa in contumeliam praefectorum provincia in qua q●i vitav●rit culpam non effi●s git infamiam Lu●her cried Henry the eighth mercy for his uncivil language such as that Audi Domine Rex ed●cebo te The mother of Artaxerxes in Plutarch was wont to say that they who addressed themselves to Princes should use silken words Xenoph. Hellen lib. 11 Magistrates are palres pat●iae Prohibiti sunt maledici no● jussi sunt sacr●●● honorari Aug. in Exod Ho●or est agnitio dignitatis vel excellen●iae illius quae est in alio cum ejusdem debita testificatione Agni●io simul dicitur testificatio quia neque in externa observantia sola neque in interna consistit sed in Htroque Ames Med. 〈…〉 M●llem obedire quam miracula facere Luth. Zanch. Miscel. epi. ded Magis obtemperandum est diis apud quos diutius manendum est quam homi●ibus quibuscum admodum brevi tempore vivendum est Antigon in Sophoc Vide Large Annotat. in loc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To pay to the King that tribure which is due to God only is not tributum Caesaris sed servitium Diaboli Chrysost. Hist. G●ll. Moses was a pious patient man yet he telleth us notwithstanding all his strength of grace Non possum portare I am not able to bear all this people Numb 11. 14. B. Halls contemplation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capitat●o Poll money which men pay by the poll or according to their estates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vectigal due for merchandize Beza Pompcy first converted the capitation or head silver to the City of Rome Par. in Rom. * Tiberius did not approve that shepherd that flayed his sheep instead of clipping Nor T●lly him who cut the wings so that they could never grow after Magistrates are set for the good of the people and therefore should be moderate in demanding their goods Speed Chron. Martial Policy true Religion and civil Justice are the three Pillars which uphold all saith Sr. Walter Rawlcigh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medel ● Non sibi sed multorum utilititati se esse natum Non mihi sed populo signifying that which he was often heard to say Ita se rempublicam ge●turum ut sciret rem populi esse non suam Of ●onosus the Empero●r it was said He was born non ut vivat sed ut bibat And when being overcome by Probus he hanged himself it was commonly jested That a tankard hung there not a man Id●o deteriores sumus quia meliores esse debemus Salv. * Pope urban wrote to a Prelate in his time scoffingly Monacho fervido Abbati calido Episcopo tepido Archiepiscopo frigido still the higher in means the worse in manners Eus●b * Lactantus telleth us that the very Heathen thought that their only way to honour their Gods was to be like them to do as they did Nemo errat sivi ipsi sed dementiam spargit in proximos Sen. Ep. 94. The whole Army of souldiers will follow their Leader Hisp. Exem Hain in vit Lutheri It was a strange yet true saying There was more justice in hell then in France there the guilty are punished be they never so great they do not escape but in France it is otherwise may it not be said so of England Psal. 122. 5. Dan. Hist. Our old word Koning and by contraction King comes of Con saith Becanus and comprehendeth 3. things Possum ●Scio Audeo P●na ad unum timor ad omnes Henry the fourth Salvian Sueton. Mr. Calamy on Ezek. 36. 32. p 30. before the Parliament Godwin Antiq. Ferina rabics est sanguine vulneribus gaudere Senec de●cle lib. 1. cap. 24. ●iero in the beginning of his Empire being requested to set his hand to a warrant for the execution of an offender would say Utinam nescirem literas Siles Plut. in vi● Iul. Caes. Prima Magistratus cura debet esse religionem veram promovere impietatem probibere Ames de consc lib. 5. cap. 25. Ia boc reges Deo serviunt in quantum reges Aug. Plato would not permit in his Common-wealth any such person as asserted God the Author of sin Christinus nulla ● re magis dignosci potest quam si D●o factas contumelias blasphemias severissime u●c scatur suas obliviscatur Gnevara in ep ad Car. 5. Princ●ps nibil statuat de religione saith Mariana the Jesuite Marian. cap. 10. * It is observable that in the Kings and Chronicles when Henry the sixt mentioneth the lives of the Kings of Israel he doth in the first place take notice how they de●lt in matters of Religion whether they brake down the graven Images or cut down the groves or tooke away the high places or the like Euseb. lib. 2. de vit Constantini cap. 44. Theodoret. lib. 5. cap. 20. Par. on Rom. Cicero de legib Vide Zanch. de Magistrat Gerh. loc com Wallaeum de eodem sub Willet in Rom. 13. controver 4. The smoak of a great mans sacrifice smels never the s●e●ter before God because he is perfumed wit● Musk or cloathed in Silk Theodosius the second wrote the New-Testament out with his own hand Speed Chronic Baldae de Script Brit● cen● 2. Actiones sp●cificant●r ● ab objec●o fin● circumsta●●●is Eustath Om●ibus op●rationibus nostris c●●lestis inten●io adjungi debet A●g de ●●vit De● 〈◊〉 3. cap. 24. Quintus Pius in 2 Chro. 19. Diodor. Sicul. lib. 1. Quint. C●rt As birds build in steeples and are never troubled at the noise of Bells being used to it nor ye at the sight of graves or coffins * That King of terrors and terror of Kings Qu●ti●s di●n ill●m considero ●oto corpore contremisco H●erom Hoc inculcatum sit esse Deos venturum esse summum fatalem illum diem

a good conscience The Power is his whatever they persons be the office is his however they came by it and so calls for our respect and observance Even Tyrants are ordained of ●od for the punishment of an ungratefull and rebellious people when men grow weary of Christs easie yoke t is just with God to put the Iron yoke of Tyrants on them Deut. 28 47 48. Hence he 's said not only to give Kings in mercy to be nursing Fathers but also Kings in wrath to be scourges to a wicked people Hose● 13. 11. He sent wicked Saul as well as religious D●vid and he is called the Lords anointed 1 Sam 24. 7 and so is Cyrus a Heathen Esa. 45. 15. Nebucadnezar is called Gods servant Ier. 27. 6. Dan. 2. 37. and the King of Assyria is called Gods rod to chastise his people for the sins Isa. 10 5. As the wickedness of a Minister doth not destroy the Ministry so the wickedness of a Magistrate doth not destroy Magistracy Cruel Parents are parents still hence it is that in the New Testament we are so oft commanded to be subject to Heathen Magistrates to pray for them to pay to them and to yield them either active or passive obedience Mat. 22. 21. Rom. 13. 1. 1 Tim. 2. 2. Titus 3. 1. 1 Pet 2. 13 17. and if Tyrants were not ordained by God we must exclude his providence from the greatest part of the world But the Psalmist tells us that the Kingdom of his providence and power reacheth over all Psal. 33. 19. the Lord hath prepared his throne and his Kingdom ruleth over all All creatures are his servants even the Devils in Hell do Gods will though against their own and so do Tyrants and wicked men they oft break the will of Gods command and yet they fulfill the will of his Decree They serve his purpose and providence Materially when formally and intentionally they seek and serve their own Acts 4. 27 28. We are apt to complain of Covernours but who complains of his sins which provoke the Lord to set up such Governours over us Iudges 3. 8. 4. 2. Iob 34. 30. Psal. 107. 40. Prov. 28. 2 Eccles 3. 16. Esa. 10. 5 6. Ezek. 7. 11. Hosea 5. 7 13. 11. Let us therefore repent of them and Judge our selves then will God make Medicines of these Poysons and either turn or overturn such as molest his people As in nature so in Government nothing is permanent that is violent so that it is hard to see and Old Tyrant although for a time they may uphold their state by force and fraud yet in the end divine justice confounds their practises and infatuates their counsels to their own ruine Though they be great yet there is a greater then they who will break them with a rod of Iron and dash them in pieces like a Potters Vessel Psal. 2. 9. easily suddenly irrecoverably Though men cannot or dare not punish them yet God will if King Zacha●iah be wicked and draw Israel to sin God will soon cut him off so that he shall Reign but six moneths 2 Kings 15. 6. and Shallum that killed him following his Idolatry reigned but one moneth after him verse 13. and Pekahiah his Son continuing that Idolatry reigned but two years ver 23. The persecuting Roman Emperours were sixty three yet only six of them died a natural death Usually God cuts off Tyrants suddenly and raiseth up Pious and Peaceable Rulers in their stead after a wicked Ahaz comes a good Hezekiah after Idolatrous Am●n a zealous Iosiah After harsh King Henry comes mild King Edward and after furious Queen Mary peaceable Queen Elizabeth Thus after a storm usually comes a calm and after a sharp Winter a pleasant Summer 2. As for Taxes though they be great and grievous yet the best remedy is Prayer and Patience Things that cannot be remedied with Patience must be endured In 1 Sam. 8. 11 the Lord tells them what will be practice of their King not as approving or allowing of what he should do for t is the threatning of a judgement not the Imposition of a duty q. d. This people shall dearly rue the casting off that form of Government which I had given them Yet under all their pressures there must be no rising but only in prayer They shall cry unto the Lord and acknowledge their sin which is the meritorious cause of all their sufferings yet t is the wisdom of Governours to fleece and not to flay the flock for fear of Insurrection T was good counsel which King Henry the fourth upon his death-bed gave to his Son He admonisht him to be moderate in his Taxes for so long as English men saith he have money and riches so long shall you have obeysance from them but when they be poor and in want they be alwayes ready to make Insurrections at every turn Objection Magistrates are not only cruel but careless they neglect their duty and therefore I may well omit may pay Answer Yet this cannot excuse thee from doing thy duty another mans sin will not excuse mine Recrimination is no Purgation 2. If they are bad yet better have a bad one then none at all t is better living under a Nero then a Nerva where nothing is lawfull then where all things are lawfull Tyranny is better then Anarchy the one keeps things in some order when Anarchy puts all into confusion and makes every mans lust his Law and set up as many Tyrants as there are slaves to sin Government is de jure natura no Nation so barbarous no time so dark but some footsteps of Government might have been seen The very Bees by the instinct of nature have their King whom they acknowledge and follow and the Cranes have a Leader Though the Nature of man being proud loves not the Superiority of others and being licentious loves not to be straitned by others yet it teacheth subordination and chuseth Tyranny rather then Anarchy The most unruly know not how to subsist without a Ruler even Theeves have a Leader amongst them yea and those Monsters of Munster that at first decryed Magistracy yet when they were once got into the Saddle they quickly set up such a one as he was a Taylor King of their own Yea in Hell amongst the Devils there is a Government there is a Belzebub a Prince of Devils Mat. 12. 24. the Devils who are the Authors of all disorder amongst others yet have an order amongst themselves T is ill with that state where men are left like the Fishes of the Sea which have no Ruler but the greater devour the less Hab 1. 14. Where all will rule there is no rule and where there is none to rule there is all manner of misrule as Idolatry Murder Plunder Thefts Rapes Riots and all uncleanness Iudges 17. 4 5. 6. 18. 30 19. 1 2. So that t is a very bad

Judges especially must take heed what they do 2. Chr. 19. 6. and therefore t was a great over-sight in D●vid to give away good Miph bosheths land before he had heard him speak for himself 2 Sam. 19. 29. 8. As God judgeth by Law though he be Lord Paramount of all the world and being absolute in himself might make his will his Law and none may say unto him What dost thou yet he judgeth according to the Law of nature 2. By the Moral Law 3. By the Gospel So Rulers must rule by Law and not by Lust. Deut. 17. 11. then their words have power with them Eccles. 8. 4. then they are the higher powers indeed whom none may resist but at his own peril Rom. 13. 2. whereas a Ruler and his will or lust is the Higher Weakness rather then the Higher Power The strength of Princes lyeth in the Law as Sampsons strength lay in his locks and these are the peoples security Laws are the best walls of a City without them even walled Cities want defence they are as Physick to the body both for preventing and removing of diseases yea they are as the soul to the body without them the Common-wealth would neither have beauty nor being Where the Magistrate obeyes the Laws and the people obey the Magistrate there is both beauty strength and safety Such Magistrates as Practice their own Laws may the more boldly punish the Transgressors of them David that went before his people in an holy Example threatens judgement against the workers of iniquity Psal. 101. T was Lycurgus his honour that he never made a ●aw which himself did not practice 9. God doth communicate his Goodness to all he causeth his Sun to shine upon the just and unjust So publick persons should have publick Spirits their gifts and goodness should diffuse themselves for the good of the whole Their great care should be to promote the publich Interest more then their own So did Moses Ex●d 32. 10 11 32. Nehemiah Chap. 5. 6. to 19. and David Psal. 137. 5 6. Acts 13. 36 who served God and not himself in his generation T was Caesars high Commendation that he never had himself after the world had him for a Governour his mind was so set on the publick that he forgot his own private affairs The Stars have their brightness not for themselves but for the use of others T is for Tyrants to seek themselves it becomes good Governours to seek the good of their people T is therefore made one special Qualification Property of a Magistrate that he be not covetous nor self-seeking Exod. 18. 22. he must not only be an Able Wise Religious Just man but he must be one especially that ha●es covetousness that bitter Root of Bribery Partiality Symony Perjury Sacriledge and Pusillanimity A Magistrate should be a Magnanimous Valiant man but this sin dispirits a man and makes him cold and cowardly in the cause of God Now all those Governours that are thus Qualified and do resemble God in the Particulars mentioned shall have Gods protection the blessing of their people the comfort of a good conscience when they come to die as Moses Samuel Hezekiah Nehemiah and at the day of Judgement when the wicked shall cry to be hid they shall appear with comfort and confidence before Christs Tribunal See nine Properties of a good Magistrate in Mr. Frosts Ser. folio p. 288 289. Dr. Halls Solomon● Politicks Vol. 1. folio p. 209. See eight Qualifications in Mr. Gurnals Ser. on Isa. 3 26. p. 29 c. Mr. Livesy Iehosaphats charge p. 135 c. Mr. Baxters Sheet of Directions to Justices of the Peace Yong Gentlemen that are towards the Law may do well in their minority throughly to peruse Plutarchs lives and specially his Morals Seneca Xenephons Cyropaedia and Mr. Peachams compleat Gentleman they are full of excellent Notions both for Speculation and Practice and are all Translated into English for common use Quest. Will not this discourage inferior people when they hear great ones called Gods and see them exalted when they are made to serve in inferior callings Answ. Not at all for there is much of God may be seen even in their callings The Husbandmans calling is lookt upon as a mean imployment yet the Lord tells us that t is he who teacheth him to Plow Sow and Harrow Isa. 28. 24 25 26. As he teacheth the Warrier to fight Psal. 18. 34. and the Ruler how to sway the Scepter and Bezaliel his curious works Exodus 35. 22. so he giveth Wisdom to the Husbandman how to order his affairs with discretion T is reported of Heracli●us that when his Schollars had found him in a Tradesmans shop whither they were ashamed to enter he encouraged them saying Quod neque tali loco dii desunt immortales That the Gods were as well present in such places as in others intimating that a divine power and wisdom might be discerned even in those common Arts which are so much despised Hence Tarentinu● perswaded his friends to go with him to a Forge and he would shew them Gods handy work there Introite inquit sunt his etiam Dii so may we say of other Artificers Come in and see Gods handy work here There 's no calling so mean but some foot-steps of a Deity may be seen there and though thou be not the Head thou hast the less to account for yet the hands feet and toes are usefull in their places and if thou walk humbly with thy God in them thou maist come to heaven before Princes who oft-times are Gods in name but Devils indeed T is the glory of a land when Ministers preach Magistrates protect People obey and each in their places help to preserve humane Society Observation 8. God is not only present but President and chief Ruler amongst the Rulers of the world he 's King of Kings and Lord of Lords 1 Tim. 6. 15. Rev. 17. 14. his eye is with them on the throne Iob 36. 7. he sits on the bench amongst them and is in their Assemblies hence their Seat is called The holy place Eccles. 8. 10. God is Lord-chief-Justice on the Bench with them He doth not only look on them but he stands in the midst of them and erects his Throne in their Thrones he eyes their Affections takes notice of their actions attends their charges and passeth a censure upon their censures As he hath a more especial interest in them so he hath a more especial eye upon them Sen●ca would have men to do all Tanquam spectet Cato but Judges should do all Tanquam spectet Deus remembring Gods Al-seeing eye is still upon them Iehosaphat could not ride Circuit with his Judges but God doth He is with them not only by way of assistance and protection but also by way of Observation he takes notice of every sentence that passeth and will bring it again to

Allegation for their illegal proceedings They argued that because they were Gods they might tyrannize over men That the stamp of a Deity on them would make them currant com though they were never so light The Holy Ghost granteth them to be Gods but denyeth the consequence that therefore they may live as they list and rule according to their lusts or do the work of the Divel For though they are Gods in respect of their Places and Power yet they are Men in respect of their frailty and nature They must die like men and fall like one of the Princes The 6. verse cloatheth men with Maiesty I have said ye are Gods c. The 7. verse cloatheth Gods with Mortality But ye shall die like men They are Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in their Politick capacity in regard of their power and rule but they are not so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Physical capacity and in regard of their nature and essence Though ye are now above others yet shortly ye shall be laid as low as others and then ye shall both answer and suffer for wronging of others The height of your places will not excuse the wickedness of your practices for though ye are high yet there is one higher then the highest of you to whom you must give an account of all your injustice and oppression We see then that the sixth verse containeth a Concession of the Magistrates power how it is by divine appointment and institution In it we may take notice First of the Magistrates Honour Ye are Gods and children of the most High Secondly The Author of it I have said it Or the Text presenteth us ● With the Magistrates Commission Ye are Gods and children of the most High 2. It s Seal or Confirmation I have said The Commission for Magistracy is here confirmed under the broad Seal of Heaven I i. e. I that am the Lord of Lords and King of Kings the mighty possessor of Heaven and Earth I that am Commander in Cheif of the whole world and have power to appoint whom I please to be my Vicegerents do call and constitute you to be my Deputy-Lieutenants on earth I whose word is sufficient warrant for any Office or Ordinance I have said ye are Gods Have said How God speaketh is a point almost unspeakable God speaketh or ●aith as well as man but not after the same manner he doth not form a voyce by such organs or instruments of speech But when God speaketh He doth either create a voyce in the air as Matth. 3. 17. or declare and make known his mind sometimes secretly and immediately to the spirits of the Prophets so that phrase The word of the Lord came unto me so frequently used in Scripture is to be understood sometimes publickly and mediately by the Prophets to the people So then I have said that is I have in my Word manifested this to be my will That ye sho●● 〈◊〉 Gods amongst men Exod. 21. 28. I that speak 〈◊〉 none may or who dareth disannul it I who said 〈◊〉 there be light and there was light I who appoin●● 〈◊〉 the Sun to rule the day the Moon and the Stars 〈◊〉 rule the night I have said Be ye Gods and 〈◊〉 shall be Gods I have appointed you in power an● dignity to excel others and to rule over them on earth as the greater Luminaries do the lesser in the Heavens Ye are Gods That is in my place and stead amongst men To receive honour from them both of reverence and obedience To distribute justice amongst them both zealously and impartially To be terrours to evil doers and encouragements to them that do well To govern from love to my Name according to the rule of my Law for my honour and praise as likewise the good and profit of the people The word God is taken diversly in Scripture 1. Properly and so it is given only to him who is Essentially and by Nature God Who is an Infinite being of himself and from whom all others have their being And in this sense it is mentioned sometimes Generally without any Limitation to a certain person as Heb. 12. ult Iohn 4. 24. sometimes Singularly with a Determination to one person as to the Father Iohn 3. 16. to the Son Rom. 9. 5. 1 Tim. 3. 16. to the Holy Ghost 1 Cor. 3. 16 17. 2. Improperly and so it is given to them who by nature are not Gods As 1. To the Devil in regard of his unjust usurpation and wicked mens corruption 2 Cor. 4. 4. He is called The God of this world He usurpeth the honour and Soveraignty of God Matth. 4. 9. and the wicked world obeyeth him as if he were a God Iohn 8. 44. The God he is not of the world simply but of this world of this sinful world that lyeth in wickedness 1 Iohn 5. 19. 2. To Idols in regard of the false perswasion of degenerate man 1 Cor. 8. 4 5. There are Gods many and Lords many that is in their concelts who were Heathen They worshipped stocks and stones any thing yea almost all things though an Idol be nothing in the judgement of a Christian It is nothing saith the Apostle i. e. formally the thing signified is nothing yet materially it is something as made of wood or brass or the like 3. To Magistrates Exod. 4. 16. who have their Commission from God Rom. 13. who do the work of God 2 Cor. 13. Rom. 3. 4. who ought to do all for God 2 Chron. 19. 6. And all of you are children of the most High It was no wonder that they were called Gods for here they are the children of the most High Now children are called after their Fathers Name This term Son of God or child of the most High is attributed 1. To Christ because of his Eternal Generation Psal. 2. 7. He is the only begotten of the Father Iohn 3. 16. 2. To Angels both Because of their practice they serve God not as slaves a Master but as children a Father chearfully heartily with fisial alacrity and delight And because of their priviledge God useth them not as slaves but sons They are near him alwayes beholding the face of their Father Matth. 18. 10. 3. To men and that in regard of the purity and holiness in them they resemble God as a child his Father or in regard of the grace and favour God bestoweth on them in these respects all believers are the children of God Or in regard of their power and greatness they are priviledged to be higher then others in place as sons are before and above servants And they are like him in their Dignity and Authority so Magistrates The Chaldee paraphraseth As the Angels of the high God because Magistrates should be like Angels for wisdom 2 Sam. 14. 24. The words being thus opened will yeeld us this Doctrine Doctrine That the God of Heaven hath appointed Magistrates to be Gods on earth He is

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

a greater then I can and doth he is with you in the Judgement Wherefore now let the fear of the Lord be upon you take heed and do it for there is no iniquity with the Lord our God nor respect of persons nor taking of Gifts ver 7. When the Ethiopian Judges were set in their seats of Judicature certain empty Chairs were placed about them some say twelve into which they imagined the holy Angels came And this they hoped would work in their Magistrates circumspection and fear of doing any thing unworthy the Angels eye-observation I must tell you a greater then Angels is here even the God of Angels therefore be wary and watchfull take heed what ye do Among the Egyptians it is reported When their Rulers were set they caused the Image of a Divine Numen to be hung about his neck who sat next to the Judges The Deity is ever near you with you among you Let the consideration thereof quicken you to zeal and faithfulness in all your transactions This made David the King of Israel so upright and holy in his Conversation I have kept thy prec●pts for all my wayes are before thee Psal. 119. 68. Observe his holy carriage I have kept thy precepts and its heavenly cause for all my ways are before thee or as in another place I have set the Lord always before me Psal. 16. 8. As if he had spoken I have not done what seemed good in my own eyes I have not walked according to my own will but my race hath been according to the Rule which thou hast prescribed me I have kept thy precepts for I considered thou wast an ear-witness to my words therefore I did set a watch before my lips that I might not offend with my tongue that thou wast an eye-witness to my works therefore I endeavoured that my feet might not decline thy paths That thou wast an heart-witness to my thoughts therefore ● durst not ●et vain thoughts lodge within me I have kept thy precepts for all my ways are before c. Surely If Alexanders empty Chair which his Captains when they met in Council sate before them did cause them to be kept in such good order what behaviour should the presence of God cause among the Gods The Jews covered Christs face and then they bussetted him Men hide God from their e●es and think to hide themselves from Gods eyes and then make bold to provoke him Believe it Reader God seeth thee what ever thou dost he is present with thee wherever thou art when thou art in thy Closet in thy Family among thy Neighbours when thou art punishing Drunkards or Swearers in the Parish where thou livest when thou art sitting on the bench at the Sessions or Ass●ze he observeth in what manner thou actest whether coldly and carelesly as one indifferent about the discouraging of sin though sin deal not so mildly with men when it turneth them into intolerable and eternal flames or whether diligently and fervently as one fired with love to his Majesty and zeal for his glory and hatred of iniquity He observeth from what principle thou actest whether from nature or grace and for what end thou actest whether thy own or his glory whether it be to please such a man or the blessed God whether to get thy self a name or to make his name great Iob hath a notable expression I wish it were written on every Magistrates heart He withdraweth not his eyes from the righteous but with Kings are they on the throne Job 36. 7. He is totus oculus all eye he seeth you through and through his eyes are with Kings on the throne to observe what the King doth there to see whether Justice and Judgement are the habitation of his throne whether the Scepter of his Kingdom be a righteous Scepter whether he be cloathed with grace as with a garment and arrayed with purity as well as purple to see whether the zeal of Gods hóuse do eat him up Psal 69. 9. and he prefer the Spiritual before the Temporal good of his people to see whether he will suffer them to be lawless in Religion and allow out of hellish policy that which is destructive to Piety even a cursed Toleration Gods eye Sirs may well make you look well to your wa●king to your hands and hearts Are uncleanness injustice oppression lukewarmness atheism bribery fit objects for Gods eye It was ordered in the Law of Moses that when any went forth of the Camp to ease Nature they should dig an hole with a Paddle and cover it and the reason is given Fo● the Lord thy God walketh in the midst of thy Camp therefore shall it be holy that he see no unclean thing in thee and turn away from thee Deut. 23. 13 14. This Law noteth how the presence of God should keep us from polluting our selves Sin is the souls execrement Gods walking among us should work in us an hatred of such defilements Gods eye may make you work as gods among men Cesars Souldiers were prodigal of their blood when he beheld them How bold should ye be in the discouraging the sturdiest stateliest Offenders How forward in the countenancing the poorest pious Christian considering that God beholdeth you Epaminondas rejoyced much that he had done noble exploits his Parents being alive to take notice of them What noble acts soever are done for the promoting Godliness for the stopping the mouth of wickedness by the children of the most High are all known to the everliving Father who recordeth them faithfully and will reward them bountifully be therefore exact in your walkings and zealous in your working since your labour shall not be in vain for the Lord 1 Cor. 15. ult Secondly Consider the day of your dissolutions is hastening While ye are creeping only in Gods way or doing negligently Gods Work death is posting with speed towards you Consider the verse following the Text though he hath said Ye ars Gods and called you children of the most High yet ye must die like men Your honours and your worships your Majesties and your Highnesse must shortly lie in the dust and be as low as the meanest Diseases spare none for their fine Cloaths high Places or great Estates And the Cannon of death doth as soon hit the great Commanders as the Common Souldier it maketh no difference Charles the great Pompey the great and Alexander the great were all little in Deaths hands Men in places of greatest power are not persons priviledged from the Arrest of this surly Sergeant Ye that are Divine in name have human mortal natures and as ye are Shields of the earth so ye are earthen Shields What is said of the Duke of Parma's Sword is true of Death it maketh no difference between Robes and Rags between Prince and Peasant It is the way of all the Earth Iosh. 25. 14. The great Road in which all Travell and the end of all the living Iob 30. 23. The great Inn to which all