THE Beauty of Magistracy, IN AN Exposition of the 82 Psalms, Where is set forth the Necessity, Utility, Dignity, Duty, and Mortality of MAGISTRATES. Here many other Texts of Scripture occasionally are cleared, many Queries 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, B. D. and Pastor of Kingsnorton. With an Additional SERMON on Verse 6. by George Swinnock, M. A. and Pastor of Rickmersworth.  Exod 22. 28. Thou shalt not revile the Gods (or the Judges nor curse the Ruler of thy people. 2. Chron. 9 8. Because thy God loved Israel to establish them for ever; therefore made he thee King over them to do judgement and justice.. Qui aliis praesunt, tantò privatis hominibus meliores esse oportet, quan●● honoribus & dignitate antecellunt. Panormitan. I●pii sunt▪ & hosts publicae salutis, qui adversus Magistratus & Ministr●s pugnant; eaque (quantum in se est) rejiciunt vel extinguunt. Calv. in Isa. 3. 
London, Printed by R W. for Nevil Simmons Bookseller in Kederminster, and are to be sold by Thomas johnson at the Key in Paul's Churchyard, 1660.   

TO All the Pious, Prudent, Zealous and Magnanimous Magistrates, judges, justices, and Gentry, in England, Scotland, and Ireland: Grace and Peace; Preservation here, and Happiness for ever.  
My Lords and Gentlemen,  
THE Dedication of this Treatise was intended for the Parliament; but that being Dissolved, it most properly falls to You, who are under God the Pillars of the State. Such is the corruption of the Times we live in, that we are put to dispute every inch of Ground with the Enemies of Truth: Magistracy, Ministry, Sabbaths, Sacraments, Trinity, Scriptures, etc. all things are now questioned, nothing believed or practised by many. Formerly I have vindicated Baptism, Learning, and the Ministry; now I am come to a Vindication of the Magistracy. 
a Satan planteth his strongeft Batteries against the Royal Forts of Magistracy and Ministry; who ever are spared, David and Peter shall be sifted, knowing that he gains a double advantage by their miscarriage, viz. Example and scandal: by which two wings it will soar higher, and fly much further. Swinnock.  Many are the affronts and discouragements which faithful Magistrates meet with from an ungrateful world, as well as Ministers: you are now cried down (by those Levelling Libertines, the fifth Monarch-men) as Antichristian and Beasts (by those brutish men, Judas 10) as well as we. These are their 
b V. Standard of the Fifth Monarch-men p. 20.  words: The Beast and false Prophet are the wicked bloody, Antichristian Magistracy, Ministry and Lawyers. We are all here shipped together in the same bottom, and must sink or swim together, when these Monsters of Munster Reign. One while we are troubled with Church-Levellers, and anon with State-Levellers; but God hath, and will level all such as go about to levelly his Ordinances, and to destroy that Order, which he hath, set up in the World, as you may see in the Treatise, itself.  
The sons of Belial may as soon pull the Stars out of the Firmament, as totally root up Magistracy and Ministry. They are the two great standing Ordinances of god, which must stand so long as the world stands (Matth. 28 ult. 1 Cor. 15. 24. 
Nec Hesperum nec Luciferum formosiorem esse 〈◊〉 dixit Aristoteles, Non est major thesaurus, non elcemosyna opulentior, non bonum excellentius, non res hominibus utilior (post ipsum verbi Ministerium) quam. M●gistratus suum facientes officium▪ Luther▪  They are the Pillars of Church and State, they are like the two Pillars in the Porch of Solomon's Temple, called Jachin and Boaz, i. e. straitness and strength (1 Kin. 7. 21) These are two special properties of a good Pillar, it must be straight and strong; and when Superiors are such, then are they supporters indeed Psal. 75. 3. Gal. 2. 9) The Hebrews have a saying, that the world is upheld by three things, viz. by justice, Religion and Gratitude; and when these three fail, world the (say they) decays. But a better than they hath told us, 
N●cessariae res sunt in rep. bene munitae arces, muri, turres & arma; at nihil sunt haec praesidia prae uno pio Principe, publicae pacis studioso, Luther.  that when the Judge and the Prophet are taken away, then comes Confusion and Ruin, Isa. 3, 2, 5. When Samson would destroy the Philistims, he took hold on the two Pillars, and brought the house upon their heads, Judge 16. 25, 26, 27. Take away these two Pillars of Magistracy and Ministry, and you destroy both Church and State.  
The Devil bears an inveterate hatred against these; 
Pius & magnanimus Magistratus est verè Gygas, qui co●●tibus improborum se audet opponere; ●ic enim non Hectorem, non Achillem, sed ipsum prosternit Satanam. Luther in Psalm 82.  they are the two Butts that he specially shoots at; because by them God doth more especially batter his Kingdom: Where Moses and Aaron, the Word and the Sword go hand in hand together, there Satan's Kingdom falls like lightning from heaven, suddenly, universally, and irresistibly. I have experimentally found a greater Visible Reformation in one year (when we had an 
* Col. Greavis.  active, prudent, pious justice in the Parish) then in twenty before, notwithstanding all my preaching and assisting of the Officers.  
There should therefore be a sweet Harmony and mutual assistance between Magistrates and Ministers, since the one helps to uphold the other, and they are ordained by G●d for the mutual aid of each other. The Minister wants the aid of the Magistrate in Temporals; and the Magistrate wants the Ministers aid in Spiritual and eternal blessings. The Minister hath need of the Magistrates sword to defend him against unreasonable men; and the Magistrate hath need of the Ministers aid to maintain his authority in the consciences of men, (Titus 3. 1.) This made a Learned Magistrate to say, Were it but for our felves (viz. for the upholding of Magistracy) we had need to uphold the Ministry. 'tis State-Policy and Church-Policy so to do; for without Ministers men may live commodiously, but not Piously; and without Magistrates men may live Piously, but not peaceably and commodiously; like stones in an Arch these two help to uphold each other. Hence good Jehoshaphat joined Princes and Levites together, the better to promote and countenance Religion in the Land, (2 Chron. 17. 8.) 'tis a great mercy to Magistrates when they have good Ministers to assist and instruct them, it makes them prosper as King Uzziah did when he had a good Zachariah, who had understanding in the Visions of God, to counsel him, (2 Chron. 26. 3, 4, 5, 7, 8. Hence 'tis that David had his Seers, Asa his Azariah, Jehoshaphat his Jehu, Hezekiah his Esay, Josiah his Huldah, and Zerobabel his Joshua. These are (or at leastwise aught to be) the Magistrates best Friends, by their praying preaching and example they help to keep off sin and judgement from a Land: Hence 'tis that the Prophet Nathan is called the Friend of David (1 Kings 4. 5.) and Jehoshaphat calls the Levites his Sons, 2 Chron. 29. 11. and King Joash calls Elisha His Father, as King Joram had done before him (2 Kings 6. 22. & 13. 14.) Such reverence did the great ones of the World of Old she● to God's Ambassadors. In the late troubles we see hiw those places that had faithful Ministers to instruct them, were ready to venture their lives and estates for the public good; when the ignorant Welsh and Irish, and those dark corners of the earth were habitations of cruelty. An untaught people, are always an untoward people. Let there be no dissension then between us, for we are Brethren. Si collidimur, frangimur: if we dash one against another, we destroy one another. Let there be no interfering or encroaching on each others Offices; but let each keep within the bounds of that sphere and station, wherein his God hath set him. Magistracy and Ministry are 〈◊〉 distinct Callings, 
Magistratus est ordinatio Dei Creatoris, & ad omne genus hominum spectat; sed Ministerium Ecclesiasticum est donum & ordinatio Christi. Mediatoris, ideoque non proriè & jure ordinario spectat nisi ad illos qui de Ecclesia Christi, Ames. Medul. l. 2. c. 17. § 48.  as I have showed in the Treatise itself.  
And since the discouragements are many which Magistrates meet withal in the faithful discharge of their duty: I have therefore set before you the Dignity of your Calling, and showed how sensible God is of my indignities that are done unto you. Yet lest any should be puffed up with his Honours, the Holy Ghost presently adds the Morrality of Magistrates, and tells them, though they be earthly Gods, yet they must die like men; and though they have been judges of the World; yet at last they must be judged themselves: and lest any should pretend ignorance of their duty, in this Psalm, which I may fitly call, The Magistrate's Directory, is set forth, 1. Nagatively, what Magistrates must not do. 2. Affirmatively, what they ought to do; with many Reasons dispersed thorough the Psalm to quicken them to their duty. So that I do not know a more lively Psalm for this purpose (all things considered) in the whole Book of Psalms; so sharp and searching it is, that the bare singing of it at Westminster, the Sabbath before the judges were to Vote concerning Ship-money, brought the man into question that caused it to be sung: and yet the Psalm was composed (as the Learned conceive) that it might be sung either at the Creation of new Magistrates, or else before the old Ones, before they went to the Judgement Seat.  
I have the rather been induced to this work, because I have observed that such as Rulers are, 
Quales in rep. Principes, tales reliquos solere esse cives, dixit Cicero.  such usually are the people: if they be erroneous, the people will quickly follow them, Isa. 3. 12. O my people, 
Malorum principium sunt mali Principes, Emman. Thesaurus.  they which lead thee, cause thee to err. One sinner (especially in authority) destroys much good, Ecceles. 9 18. 
Though virtue be more amiable, yet vice is more imitable, especially in a Prince.  One Rehoboam, Ahab, Jeroboam falling from God, and setting up Idolatry, will quickly draw all Israel with them, 1 Kings 12. 28, 30. 2 Chron. 12. 1. The wicked walk on every side in great numbers and swarms, when the vilest men are exalted, Psal. 12. 9 
M●gnorum ●ominum mediocria non sunt peccata. Luther.  The more potent the sinner, the more mischief he doth; they have greater power and more able Instruments at hand to promote their projects and wicked designs. The great red Dragon that hath seven heads, and ten horns, and seven Crowns, i. e. that hath great Potentates to act for him, draweth the third part of the Stars down, and casteth them to the earth (Rev. 12. 4.) i. e. Teachers, and such as by Profession did shine like Stars, yet by the Tyrannical persecution of those great Ones were drawn to Idolatry. Great men's lives are poor men's Laws; they are the Looking glasses by which inferiors of times dress themselves. All their Actions are Examples, and their Examples have a kind of compulsive power: Hence Peter is said to compel them whom by his Example he drew to judaism, Gal. 2. 24. What we see, sinks deeper into us then what we hear. 
Segnius irritant animos demissa per aures, Quam qu●e sunt oculis commissa. Horat.  On the contrary, when great men are good men, they do much good; if Asa and Hezekiah be forward in reforming, so are the people, ● Chron. 15. 9, 10, 11, 12. & 31. 1. When certain Ambassadors praised the Lacedaemonian Soldiers for their good Order, who before were mutinous, one of them ingenuously answered, Nos iidem sumus ut nuper, sed alius nunc nobis est Dux. We are the same men still, but now we have another General. This is the very end why God advanceth any to honour, that so they might honour him, Hest. 4. 14.  
'twas Vespasian's Honour that his greatness 
Nec quicq●am in te mutavit ●ortunae ampl●tudo, nisi ut prodesse t●atundem posses & velles. Plin. Epis. ad Vespat.  became more advantageous to him in the promoting of goodness. To encourage you, know, that if you build God's House, he will build your houses (Exod. 1. 20, 21.) if you advance his name, he'll advance your names; and if you honour him, you shall be honoured by him. We see in all Ages how Reforming Princes have prospered as Moses, Joshua, Jehoshaphat, Hezekiah▪ Asa, 2 Chron. 14 2, to 8. 
See Mr. woodward's Chronicle of the Good Kings of judah. Princeps religionem roborando, ab ea roboratur. Nazianz.  What made Q. El●zabeth flourish? Why, she was happy in her Counsellors (by whom she was for the most part ruled) and so grew amiable to her Friends, and terrible to her Foes. Wisdom is better than strength, or weapons of War, Eccels. 9 18. Romani cedendo vincunt. The welfare of a State is preserved, not so much by a multitude of Warriors, 
'twas a foul blot upon Chilperick a King of France, that he was Titularis non Tutelaris Rex; de●uit non praefuit Reip.  as of Wi●e and Pious Counsellors. Many Soldiers think it needless to Guard th●se who have the longsword to Guard themselves; but let such know, that he is but sorrily Guarded who hath himself only, and a few fellow-Creatures for his Guardians. 
Optim●m munimentum est m●nimento ca●●re.  If God be against you, what good can your long Sword do you? Ezek. 3. 3. 26. Piety and Integrity are the b●st Guardians.  
2. Encourage a Learned, Pious and Laborious Ministry. To this end improve your Interest for the buying in of Impropriations, that so every Congregation may have an able Pastor; for we see by daily experience that scandalous means breeds scandalous Ministers. Tithes are no burden to any but such as esteem the faithful dispensing of the Gospel a burden; but for men to Blow and Sow for such as are truly Impropriators, is a great grievance thorough the Land. How many steal the Goose and s●ick down a feather? swallow an hundred pound per annum? and allow the Minister four pound per annum, the blood of souls cries against such men: and if the blood of Abel's body cried so loud against Cain, how loud will the blood of so many souls cry against these Sacrilegious Cainites? The abolishing also of that Clause in 31. Henry 8. 13. which exempts many great Livings from paying of Tithes, because they paid none in the times of Abbots and Friars, were a very Noble Work, and well beseeming a Parliament; for by this means a great part of many Parishes pay nothing towards the maintenance of the Gospel, and the burden lies upon a few Tenants and inferior persons, who sometimes pay fifty shillings, whilst the Lord of the Manor pays not five pence. How many Patrons of Churehes are Latrons, robbing their Ministers whom they are bound to defend?  
3. If ever the Lord shall call you to Parliament again, labour to find out some expedient for an Accommodation and the reconciling of God's people amongst themselves. 
See Motives and Directions for an Accommodation in D. Boltons' Arraignment of Error, p. 340. ad finem, libr●.  Unity and Unanimity in God's Worship (which some look upon as a misery) is indeed a great mercy, and is enjoined by the Apostle as a special duty, 2. Cor. 13. 11. Be of one mind, q. d. Though there have been divisions and dissensions amongst you, yet now be Unanimous, and live in Peace together. 'tis of greater consequence than many imagine. 
See the danger of Divisions, in Mr Clarks Tract against Toleration. p. 35▪ & 40. etc.  Division in the Church breeds dissension in the State, and a State divided cannot long stand. The Apostle would never so earnestly have besought, and so strongly adjured Gods people to Unanimity, had it not been a special duty, Rom. 15. 5. 1. Cor. 2. 20. Philip. 2. 1, 2. The Aut●ors and Fautors of those sad Divisions and sub-divisions which abound amongst us, have much to answer for before the Lord. 'tis easily seen at what do●r they come in upon us. The best means that I know to suppress exorbitances in the State, is Parliaments; and to suppress disorders in the Church, is Synods. That Synods are God's Ordinance, and have been blest with success from God, is confessed by all sober men on all hands; and why an 
a V Cottons Keys, chap. 5 p. 25. and Burroughs Irnicum, ch. 7. p. 43, 44. Boltons' Arraignment of oer. for p. 266. etc.  Ordinance of Christ should lie so long unpractised I know not? How long shall the Church of God lie as a Field without a Fence, and a Vineyard without a Hedge, so that every wild Beast breaks in upon it? For want of Discipline, what corruption in manners, and Errors in Doctrine like a Flood have broken in upon us, and there is none to restrain them! for want of it young Ministers begin to degenerate both in their Life and Doctrine, since they find the reins to lie so loose upon their own necks. The Presbyterian Government is that Government which by Covenant we are bound to promote: it being that Government which all the Reformed Churches of Christ do practice; and the only Platform of Government which carries a Ius Divinum in the forehead of it. 
S●e my Comment. on 2 Tim. 3. 8▪ p. 174, 175. etc.  Let those that can, produce a better Platform; that model of our late dissenting Anonymus (I shall not say Anomalous) Brethren hath made the Breach wider than ever; yea, 
V. Declaration of the Faith, and Order of the Congregational Churches, 1658.  some that wavered in that point, are now convinced of the weakness and insufficiency of their grounds for that way of Independency. We have some Government in the State; yet Church-Government and Reformation ought to be preferred before that of the State, is▪ proved to my hand by a Learned Pen. 
Mr. Anthony Burgess his Fast Serm. on judge 6. 27. Preached 1645.  The Politicians of the World abuse Rulers when they go about to prepossess them with prejudice against the Kingdom and Discipline of Christ, as if 'twere destructive to the Civil Government; whereas if they would but look abroad into the world they should find that the Rulers of the world have not more free, faithful, loyal Subjects than those that are truly Religious, and willing to submit their necks to Christ's sweet and easy yoke.  
4. Restrain that Spirit of Error and Delusion, which like Wildfire hath spread over all the land. 
That men should be tolerated to worship the Devil (as 'tis easy to prove the Quakers do, if we consider the men, the matter, and the manner of their speaking) is very sad.  Nothing will please some men, but a boundless Toleration of all sorts and Sects; no Magistrate nor Minister must control them, all Government to such ungoverned ones is Tyranny and persecution. How well this Toleration agrees with our National Covenant, wherein we vowed the extirpation of Heresies, and whatsoever is contrary to sound Doctrine, let the world judge. 'twas the great sin of Julian the Apostate, that he granted Liberty to Pagans and Heretics, that by letting such weeds grow, he might the better destroy God's Harvest. 'tis charged as a sin upon the Church of Thyatira, 
Against Toleration, see an elaborate Treatise of Mr. Clerk, called, Apples of Gold.  that she tolerated Jezabel to seduce Christ's people, Rev. 2. 14, 20.  
5. It were to be wished that some effectual course were taken for the enjoining of all Governors under a penalty to send in their children and servants, both publicly and privately to be Catechised. The gross Ignorance which still abounds in the body of our people is lamentable. Religion makes the best children, the best servants, and the best Subjects▪ as we see in Abraham's Catechised Family, how promptly doth every one there perform his duty? 'tis just with God to suffer Inferiors to rebel against their Superiors, when they suffer them to Rebel against God.  
6. It were to be wished that some course might be taken for the better Regulating of Parishes; 'tis sad to see how unequally they are divided. In many places one Parish comes to another Parish Church-walls, and yet these people belong to another charge, it may be three or four miles off. Parochial Assemblies (if they were made more Uniform and compact) are best both for Pastor and people. 
V. Mr. Firmin against Schism, chap. 2. p. 39 etc.   
7. Free-Schools are very much wanting in many parts of the Nation. Children are the Seminary of the Church; and if the seed be naught▪ the crop cannot be good.  
Quest. But where is the means to maintain those Schools?  
Answ. Since all is devoured, I know but one way that is left, and that is by the Improvement of Commons and Wast-lands; they might (if wisely managed by Commissioners from Parliament; for the Cormudgeans of the world will never consent to part with a Turf for Christ, if they can help it) be improved to ten times the value that now they are at, to the benefit of the Parishioners, and the advancement of many pious Uses.  
8. It were to be wished that all Market To●ns that are very populous, and have men fit for Government in them, were freely made Corporations; and that Inferior Market Towns had a justice of Peace, either in them, or planted very near them, that the people might not run seven miles to have a Swearer, Drunkard, or Sabbath-Profaner punished. This would prevent abundance of sin which is committed in these places, at Markets and Fairs especially, for want of justices.  
The Lord, the Righteous Judge of all, direct you by his Spirit, preserve you from sin and error, he fasten you as a nail in a sure place, crown your endeavours with success for the settling of Truth and Peace upon firm foundations in this distracted, distressed Church and State; he make all Mountains a 〈◊〉 before you, that you may be the Repairs of our Breaches, and the raisers of the Foundations for many Generations, that the children unborn (in their Generations) may Rise up, and call you blessed. This is, and shall be the Prayer of  
Your devoted Servant in the work of the Lord, Tho. Hall. Kingsnorton Septemb. 10. 1659.   

Christian Reader,  
MUch might be said, and that deservedly; concerning the beauty of this Exposition of the 82 Psalms, called by the worthy Author, The Beauty of Magistracy; it discovering that Ordinance of God, Magistracy, in its genuine Beauty and Lustre. As my many occasions would permit, I have perused several parts thereof, and can assure the Reader, that I find the Exposition solid and judicious, the method clear and perspicuous, the stile terss and clean, yet grave and Theological; the application warm, holy, and proper, the whole learned, gracious, and worthy the eye, love, and practice of a judicious Reader, who hath the encouragement to peruse it, and also that he may do it with profit, the prayers in his perusing it, of  
His Servant in our Lords Work▪ W. jenkyn. Febr. 3. 1659./ ●0   
The Beauty of Magistracy. AN EXPOSITION Of the 82. PSALMS, A Psalm of Asaph, OR A Psalm for Asaph.  

VER. 1.  
God standeth in the Congregation of the mighty, he judgeth among the Gods.  
TO speak any thing in Commendation of the Book of Psalms, were to pour water into the Sea, or to set up a Light to the Sun; 'tis so fully done already by others, that I shall only refer you to 
* V. Piscator's Preface in his Comment on the Psalms. And Mr. Robert's Key to the Bible, before the Psalms.  them, and so pass on.  
We read of divers Psalms in the Book of Psalms, 
Psalterium est quaedam Coelestis sphaera, stellis densa micantibus; est Paradisus animarum, poma● continens innumera, quibus mens humana suaviter saginata pinguescit. Cassiodorus.  which bear the Title of Asaph; as Psal. 50, 74, 75, 76, 77, 78, 79, 80, 81, 82, 83. The Question is, whether these Psalms were written By Asaph, or For Asaph, 
Duodecim sunt Psalmi qui Asaph inscribuntur; ● Lap. 13. saith Weemse. Le Asaph i. e. Asaphi vel Asapho, nam Le inservit tum Genitivo, tum 〈◊〉  since the Original will bear both. Some conceive that Asaph was the Author and Inditer of the Psalm, for Asaph was a Seer and a Prophet and made Psalms as well as David, as appears, 2 Chron. 29. 30. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Psalmus ipsi Asapho, Sept. V●rsio Arabica. ●ontan▪ Scultetus, Piscator.  The Levites praised God with the words of David and Asaph the Seer; Yet the best and most Interpreters do conceive that this Psalm was made by David, and committed to Asaph as chief Singer, or to his Sons who were singers in Israel, (1 Chron. 25. 2.) 
'tis usual in Scripture to put the Head of a Family for the Family itself, as Aaron for his Sons, 1 Chron. 12. 27. Canticum ipsi Asaph, tradi●um ut decantaretur. Vatabl.  to be sung for the use of the Church of God. Hence the Geneva Translation renders it, A Psalm committed to Asaph. That some of those twelve or thirteen Psalms which bear Asaph's Title, yet were David's Psalms, appears by the stile of them, 
Who were the several Penmen of the Psalms, you may see in the Exercitations of Weems, Exercit. 18. pag 166.  and is almost confessed on all hands: whether this eighty second Psalms be one of these, let the Reader judge. But since David. and Asaph were both holy Prophets of God and divinely inspired; and specially since our Saviour himself hath confirmed the Divine Authority of this Psalm, 
In re tam parvi momenti liberum sit cuique judicium.  by referring us to it (john 10 36.) 'tis needless to inquire which of them wrote it, since we are assured that it is Canonical Scripture.  
This Psalm may fitly be called the Magistrate's Psalm, or the Magistrate's Directory; the matter of it is Didactical and Doctrinal, setting forth the Dignity, Duty, and Mortality of Magistrates and Judges; whom the Psalmist exhorts to a faithful discharge of their places, by an impartial administration of Justice, in punishing the wicked, and defending the good; and this he backs with many weighty Arguments.  
The first is drawn from the Presence of God: he is said in a more especial manner to be Present and Precedent with these his Vice-gerents and Deputies. Verse 1.  
2. From the Dignity of their place and calling: They represent the Person of God, they bear his Name, and are called his Sons, and therefore they ought more especially Patrizare, to resemble their Father in doing Justice and Judgement.  
3. In respect of their Mortality; they must die as other men, and come to judgement, and give an account for all that they have done.  
4. That his words might have the greater weight he brings in God himself expostulating and reasoning the case with those unjust Judges, for their abuse of that Power which he had given them▪ Verse 2.  
5. He exhorts them to a Right performance of their Duty, by an impartial dispensing of justice unto all. Verse 3, 4.  
6. He aggravates their sin by their sottish ignorance and wilful negligence. They were Lucifugae, haters of the light. Verse 5. They know not, neither will they understand, yea they walk on in darkness, albeit the very foundations of the earth be moved. q. d. though all things be in confusion and disorder, and the very Pillars of the State shake under them by reason of their Oppression and Tyranny, Bribery, and Partiality, yet they would not see it to amend it, but made their Lusts their Law to their own confusion.  
7. He concludes with Prayer, and by an Apostrophe turns his speech to God, Verse 8. Arise O God, judge thou the earth, q. d. O Lord, I see 'tis in vain to expect justice from these unjust ones; Do thou therefore O thou just Judge of all the world, Arise, and take the matter into thine own hands, execute justice for those that are oppressed; for all the Nations of the world are thy proper Possession.  

VER. 1.  
God standeth in the Congregation of the mighty, he judgeth among the Gods.  
THEY are the words of the Prophet, who like an Herald proclaims the Presence of God amongst the Gods and Judges of the earth. This Preface the Prophet makes; the better to excite the Attention of those great ones, whose corruption, licentiousness and pride is such, that they think they may act and speak, they may absolve or condemn at their own bar who please themselves without control: God doth not see (say they) nor will he take notice of our actings: stay there (saith the Prophet) for he sees you, and stands by you too, though you see not him; God standeth in the Congregation of the mighty, he judgeth among the Gods.  
In these words we may observe, 

1. The Person Ruling, God.  
2. His Posture, He stands.  
3. The Place where; In the Congregation of the mighty. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in intimo. Aquila.   
4. An Exegesis or illustration of what he had said before, He judgeth * amongst the Gods.    
1. The Person Ruling is God, the supreme Ruler of the world, 
* Eloa● is the singular Number.  Elohim, the word is Plural, yet the word that answers it is singular; this notes (say some) a Plurality of persons in Unity of Essence. 
See this Point fully cleared in those elaborate Annotations of Mr. Ley on Gen. 1. 1.  The Holy Ghost begins the Bible with this plural name of God, joined with a Verb singular, Geh. 1. 1. Elohim Bara, Dii creavit i. e. the mighty Gods, or all the three Persons in the Godhead, created. 
Verbum singulare simplicissimam Dei essentiam; nomen autem plurale designat tres personas. Bucan. loc. 1. pag. 7. ubi plura. Consul à Lapide in Gen. 1. 1.  This is one of the most ancient names of God, and the first that is given him in Scripture, Gen. 1. 1. & 1. 26. & 3. 1. & 19 24. The word is very significant and notes unto us, that as God is the Creator, Governor and Upholder of the world; so he is also the Judge and Punisher of such as do evil, and the rewarder of such as do well.  
2. Here is his Posture, He standeth, he doth not ●it; standing is a posture of Observation; he standeth to look up, in, 
Stat in omni concessu judicum ut ipsorum Dominus, & judiciorum author. Tremel.  and down (as it were) that he may see and hear whar every one doth and says; he is always present and Precedent amongst the Rulers of the world. 1. Teaching and Directing them what they should do; 2. Observing their ways, to fee what matters pass and how they pass. 3. Keeping watch and ward for their defence whilst they rule for him and his. So much the 
* Nitsab, stans; i. e. commoratur ibi. Cald. Paraph. V. Schools● Guard. Rule 56. Participia haec extensa sunt ut loquuntur Scholastici) ideoque actus continuos denotan●, ut Micah 7▪ 18, D●us est condonans iniquitatem, Christ●s est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tollens (i. e.) ille qui semper tollit peccata mundi.  Participle of the Present Tense implies, it notes a continued Act, signifying that God is present at all the Assizes, Sessions, and Sittings of Magistrates. The same word is used, Isa. 3. 13. the Lord standeth up (or is standing up) to plead, yea he standeth up to Judge the people.  
3. Here is the place where he stands. 
In Coetu Dei fortis. Hieron. Calvin. Tremel. i e. in medio judicum quibus Deus praeect, id●oque eorum coetus coetus Dei hic appellatur. Mu●s.  'tis in the Congregation of the mighty. Some read in thus, God standeth in the Assembly of God; had they said in the Assembly of God, the Original would bear it, for the word is El, not Elohim; and therefore is rendered by the Learned, In the Assembly of God. 
El est nomen Dei qu● sig●ificatur Deum esse suâ ●ssenti● fortissimum, imm● ipsam fortitudinem, à quo omnis fortitudo emanat. Polanus.  Both Translations are right for sense, but the words in the Letter run thus; God standeth in the Congregation of God. q. d. God standeth in his own Assembly i. e. he is present in the Assembly of those Judges who are constituted and ordained by him to execute Justice and Judgement for his people. 
Gnedah, Coetus, conventus, Congregatio; significat ordinatam Congregationem qualis est populi qui regitur justis l●gibus. Moller. u●cun▪ refulgeat Dei gloria in singulis mundi partibus, praecipuum tame● lumen hac in parte emittit, dum legitima gub●rnatio inter mortales viget. Calv.  God delights not in Tumultuary routs, or seditious heaps, where there is no Law, no Rule, no Order; but he being the God of Order, delights to dwell amongst his people who delight in Order; and especially amongst the Rulers of his people, who are deputed by him to Rule in Righteousness.  
He judgeth (as he will judge) amongst the Gods.  
These words are Exegetical and help to illustrate what he had said before. 
Ishpot. judicabit. Heb. i. e. Sicut ab initio judicavit, ita & nunc judicat, & semper judicabit.  God standeth in the Congregation of God. What's that? Why he judgeth as Supreme amongst the Judges of the world; he stands not as a cipher, or a bare Spectator, but he himself makes one amongst them.  
1. He judgeth Actively amongst them, we look upon men and think the judgement is theirs, 
Shaphat, judicavit, punivit, animadvertit, vindicavit, bonus defendendo, & malos puni●ndo. Leigh.  but 'tis God that exerciseth judgement amongst them; he knows the Causes, directs the Judges, and executes the Sentence. Judges are but Deputies under God; the work of judging properly and principally belongs unto him, and therefore he is said, not only to be amongst them, but in the very 
* Kereb, medium, significat quicquid est propinquissimum & intimum. Gen. 48 16. Psal. 5. 9 & 49. 11. Pagnin.  midst of them, to let them know that none of their consultations or actings are hid from him.  
2. Passively, he is so in the midst of these earthly Gods, that if they do unjustly, 
Elohim judicat, Elohim i. e. summus & coelesti●; Elohim judicat inf●riores & terrestres Elohim, quibus divinam suan potestatem regendi & judicandi communicavit. a Lapide. Regum timendorum in proprios gr●ges; Reges in ipsos imperium est jovis. Seneca Tragoed.  he'll execute Justice on them, and judge the Judges of the world; for though they be great, yet there is a greater than they, to whom they must shortly give an account.  
Quest. Some may demand Who are meant by Gods here?  
Answ. By Gods here is meant Judges and Magistrates (as our Saviour interprets it, john 10. 34. who are Gods Lieutenants and Vice-gerents, appointed in his stead to administer Justice to his people.  

This Title in Scripture is taken 3. ways.  
1. Primarily and Properly.  
2. Secundarily and Metaphorically.  
3. Catachrestically and Abusively.   
1. This Title of God (Elohim) is given Primarily, Properly and most Truly to God, who is the Creator and Governor of the world, and in this sense there is but one God. (1 Cor. 8. 6.) and besides him there is no Lord, Isa. 44. 6. & 45, 22.  
2. Metaphorically and Allusively, and so there are Gods many, 1 Cor. 8. 5. Thus the holy Angels are called Elohim, Gods. (2 Sam. 28. 13. Zach. 1 2. 8. Psal. 8. 5. thou hast made him little lower than Elohim, which the Apostle calls Angels, Heb. 2. 6. & 27. So Psal. 97. 7. Worship him all ye Gods, i. e. all ye Angels of God. Now they are called Gods because of all creatures they are the most excellent, and the fairest representations of his Majesty, Wisdom, and Power, being always ready to do his will in defending the Godly, and Punishing the Ungodly.  
Some read the Text thus, God standeth in the Congregation of Angels: this is a truth, but not from this Text; for the Context clearly confutes it, ver. 2. How long will ye judge Unjustly? So that 'tis plain he speaks not of Angels who are perfect, but of men who may and do err and act unjustly.  
2. The Title is applied to Magistrates and judges, Exod. 21. 6. & 22. 28. Deut. 19 7. Psal. 82. 6. & 138. 1. And lest any should think that this is an Old Testament Title only, we find Christ himself making mention of it in the new, 
Gubernatio est divina quaedam virtus, ideóque vocat Deus Magistratus omnes, Deos, non propter creationem sed propter administrationem quae est solius Dei: Qui igitur est in regimine, est quasi incarnarus Deus. Luther.  john 10▪ 34, 35. Neither is the Title given only to one or two, but it is given generally to all Magistrates, be they good or bad. Ver. 6. I have said ye are Gods; i. e. ye are all Gods and Sons of the most High; not by Regeneration and Adoption; but in respect of your Profession and the Office which you bear.  
Now they are called Gods, 1. Not Essentially or by Nature, for we see they die as other men, but by Participation, Representation and Office; because they do in a sort participate of God's Dignity, 
Dii dicuntur Partitipatiuè, nuncupatiuè & Analogicè, non essentialiter & naturâ.  Authority and Power; as Stars borrow their light from the Sun, so do Rulers their power from God. He hath set them in his place, and therefore he gives them his Title, because they are Deputies under him to execute justice in the world. 
Dii vocantur homines admiratione dignf, praesertim qui al●is praesunt, ideoque Metaphoric●s propter communicatam à Deo potentiam atque officium aliis ope●● ferendi, eosque defendendi, sustentandi, fovendi, mundum, regna Urbesque regendi. Polanus. Humani Ioves. Plautus.  There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sparkle of divine Majesty appearing in Magistracy, yea God hath engraven a special note of his own glory and Image on them. So that by Analogy they may well be called Gods, as resembling God, in having the Power of life and death in their hand; hence the Apostle puts an Emphasis on this, That they are the Ministers of God, and rule for him, Rom. 13. 4.  
2. This Title is given them, because God is pleased to bestow many excellent and Divine-Gifts of the spirit on them; hence 'tis that Moses is called Pharaohs God, (Exod. 7. 1.) because God had given him power to speak unto Pharaoh in his name, and to execute Vengeance on him. Though all Magistrates are not Regenerate, yet they may have many excellent, Heroic, Moral Virtues and common gifts of the Spirit, as Justice, Prudence, Patience, Temperance, Fortitude, Liberality, & to fit them for Government, Numb 6. 11. 17. 1 Sam. 10. 6, 9, 10. & 16. 13, 14. Acts 14. 11.  
3. By Deputation from God whose Lieutenants they are, and to whom they must give an account for the male administration of their office. They derive their power from him as his Delegates by Commission, and so bear his Title.  
3. The Title is used Catechrestically and Abusively, and so is attributed 1. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & nomine tenus.  To Idols, Gen. 31. 32. & 35. 2 Exod, 12. 12. judg. 17. 5. 1 Cor. 8. 5. because Idolaters give divine worship to them, though by nature they are no Gods (Gal. 4. 8.) and therefore the Apostle calls them Nothing, 1 Cor. 8. 4. an Idol is nothing; though Materially 'tis Wood and Stone, yet formally 'tis nothing, i. e. 'tis not that which the Idolater conceives it is, 'tis not God, and there is no holiness in it; though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the conceit and corrupt imagination of the Idolater 'tis a God, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in truth 'tis nothing. 
Diabolus non est simpliciter Deus, sed illis est Deu● qui illum anteponunt Christo. Eramus.   
2. To the Devil; he is called the God of this world; (2 Cor. 4. 4.) because the wicked of the world obey the Devils will before Gods will, and delight to do his works, 
Diabolus dicitur Deus respectu hominum, tum rati●nn perversae opinionis, tum ratione vitiosae & inordinatae subjectionis. Gerhard.  (john 8, 44.) and so make him their God, he Rules in them, and they readily obey him as their God.  
3. Any thing that a man adores or esteems more than God, that is his God. Thus some men make Mammon and Riches their God, job 32. 24. others make their Belly their God, 
Amor tuus Deus tuus; illud est cuique Deus quod maximè colit, cuique totus servit, & sese suaque, omnia impendit.  (P●il. 3. 19 Rom. 16. 18.) they are slaves to their Epicurean pleasures and lusts, serving them in stead of God.  

Observations.  
1. 'tis requisite sometimes to Preface before we speak: especially when the matter is weighty, 'tis good to quicken attention by some serious, grave, Agumentative and nervous Preface. The Psalmist doth so here, ver. 1. there are almost as many Arguments as there are words in the verse, proclaiming the Majesty, Omniscience and all seeing eye of God; 
Quot verba, tot argumenta; quot dictiones, tot stimuli.  the better to prepare us for that which followeth in the Psalm, wherein are matters of the greatest moment. Thus when the Lord published the Ten Commandments, the better to prepare us for the hearing and obeying of them, he sets a short, but pithy Preface before them. (Exod. 20. 2) I am the Lord thy God which brought thee out of the Land of Egypt, out of the house of bondage. Every word hath its weight. 1. I am jehovah by whom you live, move and have your being. 2. Thy God by Creation and by Covenant. 3. That brought Israel out of Egyptian bondage, and have delivered thee from a far viler slavery and bondage, even from the slavery of sin and Satan, from the Curse of the Law, the guilt of sin, from Death, Hell and Wrath to come. So Christ himself set a Preface before the Lords Prayer, the better to prepare our hearts for the duty, according to that of Solomon Eccles. 5. 2.   

Observation 2.  
That there is a Trinity of Persons in the Unity of Essence. 
V. Rive● in Gen. 1. 1. P. 5, 6.  The Persons or Subsistences are three, yet the Divine Essence is but one, being equally communicated to all; hence these three are said to be one. 1 john 5. 7. Mat. 28. 19 1 Cor. 12. 4, 5, 6, 11. & 2. 13. 13.  
Now let all the world dispute and wrangle their hearts out; yet these three or four Texts (if there were no more) are sufficient to settle any gracious soul in the truth of this point.  
As for those Photinian, Arrian, Antitrinitarian, Socinian Heretics, which are of late so rife amongst us, who list may see them fully and learnedly confuted in Dr. Owen's Treatise against Blasphemous Biddle. Chap. 7. pag. 138. Dr. Cheynell in defence of the Trinity. D. Arnoldus contra Socin. cap. 1. q. 32. pag. 136. D. Prideaux Lect. 17. pag. 261. fol. Mr. Nortons' Orthodox Evangelist, Chap. 2. & 21.   

Observation 3.  
Our God is the most mighty and powerful God. He is nat only El, strong, but Elohim, Almighty's or All-powers. All the weight and power that is in the Creature, 'tis in him Originally, Operatively, 
Elohim est unum è nominibus Dei, à potentia, robore & fortitudine Dei; Deus enim omnia potest. Ravanel. See more, Hieroms Servant on Exod. 34. 6. on the word, El, Strong.  Eminently. His Power is like himself infinite and Unspeakable, beyond the Tongue's expression, or the heart's imagination. This may comfort us in adversity, God is able to raise us and deliver us, Psal. 34. 19 Though our enemies be great, yet our comfort is that there is a greater than they. job 32. 14. Eccles. 5. 8. Ephes. 6. 9 though we be weak, yet our Redeemer is strong, Ier, 50. 33, 34. this upheld those three Caldean Worthies, The God whom we serve is able to deliver us, Dan. 3. 16, 17. God is not only faithful, but Almighty and powerful to fulfil all his promises to his people. 2. It must keep us Humble in Prosperity; for as God hath power to give, so he hath power to take all from us if we abuse it to his dishonour. Hosea 2. 8. to 13. In his hand is our Life, Health, Wealth and all that we possess. Whom will we fear, if we fear not him?   

Observation 4.  
Magistrates must not desire to be solitary and Independent. As Affectation of Independency is an error in the Church, so also in the State; hence the Lord tells us here of a Senate and Assembly of Judges. God hath not committed this power to one Magistrate, for that would be a burden too heavy even for a Moses alone, Deut. 1. 19 But which is a great mercy, 'tis committed to many. One man (we say) is no man. Woe to him that is alone and hath none to counsel him. That which ruined julius Caesar, 
Julius Caesar Nec in dictaturâ, nec in consula●u cohsilio Senatus usus est, unde se & Remp. perditit. Idem fecit Nero qui Senatum capitaliter oderat. Suetorm.  was self-conceitedness and refusing to consult with the Senate. What a sad condition would Nations soon be in if they were subject to the Will, Lust, and Tyranny of one, single man? 'tis in the multitude of Counsellors that there is safety. Prov. 11. 14. Hence Moses appointed many Judges over the people, Exod. 18. 21, 22. Num. 6. 11, 16, 17. and we read of a Senate of seventy Elders and Senators which were appointed by God himself to rule the people, and he ordered Appeals from inferior Courts, to which all cases of difficulty were referred both in Ecclesiastical and Civil affairs. 
Ne unus duntaxat judex a● forum sit, qui statim de quovis negotio ferat ultima● sententiam; à qua prouscare non liceat: sed in unaquaque Rep. plures judiciorum gradus esse oportet, ut sit locus provocationi, Plato de Legibus. Lib. 6.  Deut. 17, 8, 9, 10, 11. 2 Chron. 19 8. to 11. Appeals are de jure naturae, they are founded in nature; even Reason tells us that 'tis unfit that any man should be a Judge, witness and accuser in his own cause; no wise or sober man will desire such Independency; Solitary Birds are usually Birds of prey; but Sheep, Bees, and Doves which are Congregative creatures, are most harmless and innocent.   

Observation 5.  
Magistracy is God's Ordinance. 'tis no humane device or Politic invention to keep men in awe; but its Original is from heaven; 'tis a Plant of Gods own Planting, which shall never be rooted up so long as the world endures, maugre the malice of all fanatic seditious Levellers whatsoever. Indeed when Christ comes to judgement at the end of the world, then and not till then he will put down all Rule and all Authority and Power; for in Heaven there will be no need of them, 1 Cor. 15. 24. God is the Author, Approver and Defender of Magistracy, from him they have their Mission and Commission; all that rule and reign, are either Missi, or Permissi: either sent by him (1 Pes. 2. 14.) or suffered by him. Usurpers by Permission and lawful Governors by Commission from him; the one by his Providence and some kind of approbation, the other by his Ordinance and appointment; for there is no Power but 'tis of God; the Power is his, however men come by it, or however they abuse it; though many have not only acquired it by wicked means, but administered it in a wicked manner: yet still the Magistrates Authority not only Abstractly considered in itself, but Concretly in the person administering it is of God, Da●. 2. 21. & 4 32. john 9 11. Rom. 13. 1. the powers that are, they are of God; 
Permissio not at aliquod indultum, ordinatio verò mandatum; 2. Permissio est eorum quae displicent & improbantur; ordinatio verò est eorum quae cum voluntate & approbatione fiunt. Baldwin. Oc.  whether the persons be good or bad, yet the Office is from him, and that not only Permissiuè, Ordinatiuè, Directiuè for so sin, sickness, are of God by way of permission, ordering and directing; but Magistracy is of God approbatiuè & mandativ● by way of approbation and command. They bear his name, they wear his Livery, they are employed in his work, he takes their account and rewards them. Hence 'tis that in the Text their Assembly is called God's Assembly; and their Throne God's Throne. (1 Chron. 29. 23.) and their judgement God's Judgement, (Deut. 1. 17. 2 Chron. 19 6. The judgement is Gods, i. e. 'tis of God and for God; 'tis of God in respect of Ordination, and for God in respect of Administration. Hence the Apostle calls the Magistrate three times together in express terms, The Miniter of God, to defend the good, and punish the bad (Rom. 13. 4, 5, 6.) This he could not be, had he not his▪ Power and Authority from God. This made the Psalmist to counsel Kings and Judges not to cast away their office, but to submit to Christ and serve him in their places of Dignity, (Psal. 2. 10.) he doth not condemn them for being Kings and Rulers, nor doth he bid them leave their places, but he minds them of their duties; and yet it appears that this Psalm was penned for Gospel-times, when Christ should have the Heathen for his Inheritance, and the utmost parts of the earth for his possession: So that the Regulating of Magistracy being here enjoined, the establishing hereof is also plainly employed.  
Magistracy is very ancient. Murderers and Adulterers were to die by Law long ago, Gen. 9 6. & 38. 24. and we read of Magistrates all along, as joseph, Moses, joshua, The Judges, the seventy Elders, Eli, Samuel, David, Solomen, josiah, jehosaphat, Hez●kiah etc. these Godly men would never have born Rule if they had ever conceived that the Office had been sinful. And lest any should Object that these are Old Testament Examples, we read also in the New Testament of a Noble man or 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidam, Beza.  Viceroy that believed, (john 4. 46. 50.) and joseph of A●imathea a Senator and honourable Councillors, Mark 15. 43. and of a Deputy▪ Proconsul, or Propraetor that was converted to the faith, Acts 13. 7. 12. and Cornelius a Centurion, Acts 10. 1 2 yet did they not leave their Office. The Eunuch that was Treasurer to the Queen of Candace, when he became a Christian, yet we do not read that he left his place, Acts 8. 38. Erastus the Chamberlain of Corinth, did not, 
V. Plura apud Suecanum de Magistratu Pars quinta. p. 594.  because he was a Christian, cast off his government, Rom. 16. 23. So Constantine, Theodosius and other good men, kept their Magistracy still, which they would not have done, had it been unlawful.  
2. In Scripture we find Rules for Rulers (Exod. 18. 21. Deut. 1. 16, 17. & 25. 1. Psal. 2. 10. Rom. 13. 3, 4.) Now these would be in vain if there were no Rulers to observe them.  
3. God oftsends men to the Magistrate for help in their distress, Exod. 22. 9 Deut. 17. 8. This God would not do if the Office were unlawful.  
Object. These are Old Testament proofs. Answ. Christ sends us to the Magistrate in the New, Mat. 5. 25. Luke 12. 58. Paul when in danger of his life, appeals to the Magistrate, which he would not have done, had it been a sin.  
4. We are commanded to Pray for Magistrates (Gen. 20. 17 & 47. 10. jer. 29. 7. 1 Tim. 2. 2) but if their Office were evil, we should rather pray against them; Now we are to pray for nothing but what is good and pleasing unto God.  
5. Christ who is the eternal Wisdom of his Father, tells us that 'tis by him that King's reign and Princes decree justice, yea Nobles and all judges of the earth, Prov. 8. 15, 16 not only Superior, but also Inferior Rules are appointed by Christ; he sets up not only Kings, but Princes and Nobles also; from him they have their Ordination, Conservation and Qualifications; 'tis he that gifts them with wisdom to make good and just Laws for the benefit and peace of their people. 'tis he that pulls down one and sets up another in the Throne, and none may say unto him, What dost thou? job 9 12 & 12. 18. & 34. 24.  
6. The Lord commands Subjects to obey Magistrates and give Honour, and pay Tribute to them; this certainly implies (by the Rule of Relatives) that there must be Magistrates to whom this Honour and Tribute is due: And if every soul must be subject to the Higher Powers, than there must be Higher Powers; to which men must be subject. This enjoining the duty of the Subject, doth establish the authority of the Magistrate; for they are Correlatives and Individuals.  
7. That awe and dread which is in the hearts of men toward Magistracy, 
See 8. Arguments more to prove the lawfulness of the Civil Magistrate, in Dr. Featly against the Anabaptist. Article 6. p. 153, 154.  argues that there is much of God in it. To see so many thousands of men of contrary dispositions, and perverse tempers, yet to live peaceably together under the Government of one man, shows plainly that the hand of God is here.  
Object. But some may Object, that if God be the Author of Magistracy, how is it said (Hosea 8. 4.) They set up Kings, but not by me; they made Princes, and I knew it not.  
Answ. The Answer is easy, 
Multa dicuntur non esse ● Deo i. e. co jubente vel approbante, quae tamen non sunt sine Deo permittente & permittere volente. River.  They set up Kings by God's permission, but not by his Approbation. I knew it not (saith God) viz. so as to approve of it. 'tis true, I let them go on in their own way, but I neither did, nor will take cognizance of what they do so as to bless them in it. Many a man Rules by Providence, not by promise. So then God doth not here disclaim the Ordinance of Magistracy, but the manner of choosing him, viz. in a mutiny, and without any respect to Gods will. Thus jeroboam (of whom 'tis conceived the Prophet Hosea speaks) was chosen King by God, 1 Kings 11. 31. 35. 37. & 12. 15. 24. but the seditious and disorderly manner of choosing him is attributed to the people.    

Use.  
IS Magistracy God's Ordinance? This then first of all shows the vileness of Papists who exalt the Pope above the Civil Magistrate, and give him power over Princes, even to Deposition if they please not him. These must hold his basin, 
Papa regibus tanqum suis vassallis suae● potestati subjectis imperat, ut etiam possit eos instituere & destituere. August. de Ancona de Ecclesiast. Potest.. q 46.  bring in his meat, hold his stirrup, lead his Horse, yea be his Horses (I might say his Asses) to carry him on their shoulders; and yet you must think he is still Servus Servorum, or rather Diabolus Diabolorum, the Devil in his Pontificalibus. He takes upon him to transfer Kingdoms, to excommunicate Kings, to depose one, and set up another in his stead, and to loose subjects from their Oath of Allegiance and Fidelity. They look upon Princes as mere Laics and Seculars; year, 
* V. Bellarm. de exempt. Cler. cap. 2.  Bellarmine sticks not to call them Mundanos & Profanos homines, 
Primum locum tenert Episcopi, & praecipuè Pontifex M. Secundum Presbyteri, tertium Diaconi aliique Ministri Ecclesiastici; ultimum Laici, inter quos ●taim reges & Principes numerantur. Bellarm. de Laicis lib. cap. 3. 17.  profane men, preferring the Pope and his Shavelings before them. The Magistrate must not Reform the Church, suppress errors, call Synods, nor intermeddle with Religion. He may indeed defend it, but he must not 
* See this confuted in Gerhard de Magistrate. Tom 6. p. 305. Rivet. in Exod. p. 1038.  Judge of it, saith Bell●rmine. Besides, he exempts his Clergy from the Civil yoke, when Aaron the High Priest was obedient to Moses the Magistrate, Exod. 4. 15 & 32. 21. and Christ himself paid Tribute to Caesar, and yielded obedience to him in Civil things; besides, the Injunction is universal; Rom. 13. 1. Let every soul be subject to the ●igher powers; i e. every man, 
Siquis tentat excipere, conatur decipere; si omnis, quis vos excepit ab Universitate? Bernard.  even all that have rational souls must obey. And 'tis worth observing, that the more holy any have been, the more respectful they have been to Magistrates, as we see in joseph, Nehemiah, David, jeremy, Daniel, Christ himself, Mat. 17. 27. john 19 11. Paul, Acts 23. 5. 1 Tim. 2. 1, 2. yea and Peter himself, 1 Pet. 2. 13. 'tis true, the Papists do not in words deny the Office of the Civil Magistrate (as some fanatics do) Yet in their works they do very much abuse and abase him; by their distinctions of Spiritual and Secular, as if none were holy and had the spirit of God but the Clergy, when the Scripture calls all believers spiritual, 1 Cor. 2. 15. Gal. 6. 1. besides their setting the Clergy above them, their exempting them from Civil Tributes and Taxes, their 
* Against Sanctuaries, see Pet. Martyr co●●ra Asyla, Loc. Commun. Classes 4. cap. 15. Sect. 33. & G●rhard. de Magistrate. p. 336.  Sanctuaries to preserve murderers from the sword of Justice, together with their doctrine and practice of King-killing, doth abundantly prove that Popery is no friend to Magistracy; and that the Pope is Antichrist, that man of sin, who exalts himself above all that is called. God, and carries himself as God, 2 Thes. 2. 3, 4.  
[If any would see more against these, let him peruse Paraeus in R●m. 13. 1. D●b. 1. Gerhard. loc. come. de Magistrate Tom. 6. p. 458. & 475. Moulin. de Monarc●ia contra Bellarm. una cum Abboto & Mortono. willet's Synops. Controvers. 7. pag. 361. D. Downam de Antichrist. lib. 4. cap. 23. p. 246. watson's Quodlibets p. 119. 283, etc. rutherford's Due Right of Presbytery. Part. 2. Chap. 6. Sect. 5. p. 449. and 352. Mr. Reb. Boltons' Assize Ser. on Prov. 29. 2. pag. 14. to 32.  
2. This cuts down on the other hand the Donatists, the Marcionites, the Manichees, 
Anabaptis●arum error Dona●●starum haerescos ●●●lus fuit. Danaeus.  who denied the authority of Magistrates, together with the Anabaptists, Socinians, 
* Novi Chiliastae expectant seculum aliquod novissimum, quod vocant Spiritus Sancti, in quo Magistratum omnem sperant abolitum iri, & sublatis imp●is Christum in his terris visibilem inter pios regnaturum, per mille annorum decursum. Gerhard.  Millenaries and Fifth Monarchy-Men, who look and long for the abolishing of all Magistracy, that Christ alone might reign amongst the Saints for a thousand years. The better an Ordinance, the more are its enemies; and though some of these in words may speak honourably of Magistracy, confessing that God ordained it in the Old Testament, and that ●its useful now to keep men in order, and therefore we ought to pay Tribute to them: Yet what they build with one hand, they presently pull down with the other, affirming that Magistracy is an Office displeasing unto God, and unlawful for any Christian to bear; they would have a parity and equality amongst Christians, they would have no Superiors, nor Inferiors, but all fellow-creatures well met; as that house is like to be well governed where all are Governors, so that State is like to be well Ruled where all are Rulers. As that body is a Monster which is all Head, so is that which hath no Head. Where all govern there is no Government, and where all are Head there is Order.  
These cry down the Coercive punishing power of the Magistrate, and so make him a Malkin or man of straw, or like a Wooden Head and Golden Neptune fixed on the stern only for a show, but not at all concerned in the steering of the Ship.  
2. They cry down all swearing before the Magistrate.  
3. They cry down all going to Law before him.  
4. They cry down all going to War under him.  
5. So long as Magistrates please them, they will extol them (as the Arminians did in (Germany) but let Rulers once restrain them in their wicked practices, and then they load them which reproachful Titles, as 
V. The seditious Standard of the Fifth Monarch-men.  as Tyrants, Persecutors, the Powers of darkness, incroachers upon people's liberties, the Antichristian Beast, 'twill never be peace till it be down, yea and they rise against them as the * 
V. Sleidans Commentar. lib. 10.  Anabaptists in Germany did against their Princes. These Anarchical ones are men of loose lives, and this brings them to loose opinions, 2 Pet. 2. 10. These lawless ones cannot endure that any should be Lords over them, Psal. 12. 4. They vote down Laws, Magistracy, and Ministry, 
Seductores isti non Dominos sed Dominatum & ipsum munus à Deo con●titutum convitiis incessunt. Sibelius in judam.  that they may the more freely enjoy their lusts. These are those Dreamers that despi●e Government, 2 Pet. 2. 10. and speak evil of Dignities, jude 8, 9, 10. 'Tis not the Person so much as the Office itself that displea●eth these Libertines. 
V. Mr. Oenkyn on Judas 8. p. 301, 302. folio.  These overthrow foundations (Psal. 11. 3.) and do what in them lies to ruin States and Kingdoms. No Commonwealth can long subsist without Government, 
Ubi non est gubernator, corruit populus▪ Vulg.  Prov. 11. 14. Where there is no Pilot, the Ship miscarrieth: and where there is no counsel, the people fall; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A●istot. Polit. l. 4. c. 4.  even the wiser sort of Heathens have extolled Government and Order as an excellent and divine thing; So that these Bruits sin even against natural light. 
Ordo quid aliud est qu●m series quaedam superiorum & inferiorum?  There is a great necessity of Order and Government for the Preservation of humane Societies. And no man fitter to Govern (all things considered) then a Christian; he that hath the knowledge and fear of God before his eyes, is fitter to govern the people of God than he that wants it.  
Woe then to those Seditious Quakers and profane Libertines of our time, the vilest generation of 
See Mr. Baxters' sheet against the Quakers, p. 4.  Railers and Revilers of Magistracy and Ministry that ever the Sun beheld. They pretend to extraordinary sancitity, when they have not ordinary manners nor common civility. If ever there were despisers of Dignity and Dominion, these are they. In their words and gestures what Impudence, insolence and irreverence do they show? These in God's Dictionary are called Blasphemers, 2 Pet. 2. 10. blaspheming Dignities, i. e. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, blasphemantes cos.  they make it their work and Trade to go up and down libelling, muttering and murmuring against those in authority. If God spirit calls Rulers Gods, 
As Caligula was composed of Impudence, so are these of turbulence. Se nihil magis in natura sua laudare ac probare dixit Caligula, quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. impudentiam Sueton.  we may easily guests what spirit leads those that call them Devils. 'Tis dangerous to speak against any of God's servants, and specially against his servant Moses, Numb. 12. 8. Reviling of Judges is expressly forbidden, Exod. 22. 28. and therefore Paul takes up himself with an I wift not Brethren that he was the High Priest, Acts 23. 5. And if the Angel would not revile the Devil, much less may we revile Magistrates, jude 8, 9 'twas a good saying of Memnon (a commander under the King of Pers●a) when he had hired a Soldier to fight against Alexander, the man began to revile Alexander; 
E●o te posco ut pugnes contra Alexandrum, non ut illi maledicas. Plutarch in Apotheg.  friend (said Memnon) I hired you to fight against Alexander, and not to rail on him. These like Beasts bite the hand that feeds them, and crop the Tree that shelters them. They cannot escape the Revenging hand of God. Miriam for speaking against Moses became a Leper, 
See God's Judgements on such, in the Theatre of God's Judgements, l. 2. c. 2. pag. 158 folio. V. Mr. Ienky● on jude 3. p. 298. folio.  Numb. 12. 10. Corah and his company that rose against Moses, the earth devoured them alive, Numb. 16. Rebellious Absolom was hanged in an Oak, and perfidious Achitophel hangs himself. The end of Shimei and Sheba was miserable; and Zimri had no peace that slew his Master. The opposers of lawful Magistracy shall find their calamities to arise suddenly, prov. 24. 22. he that breaketh this hedge, a Serpent shall bite him, 
* See the Large Annot. on Eccles. 10. 8.  Eccles. 10. 8. As God is the Author, so he is the Lover, Preserver and Vindicator of his own Ordinance, and he will not suffer the Violators of Government to escape ●npunisht, as we see by the experience of so many thousand years; how many have still been heaving at it, and yet this Rock abides! they thought to have overthrown it, but they have overthrown themselves. The calling is God's Ordinance, the person are designed by his providence, and the work concerns his glory, and therefore God looks upon himself as deeply concerned in their quarrel, & takes the despite that is done to them as done to himself, Ex. 16. 8. 1 Sam. 8. 7. He will resist those that resist his Ordinance, and rise against those that rise against his Vice-gerents. Never yet any hardened himself against God, and prospered. Let the Potsherds strive with the Potsherds of the earth, but woe to him that striveth with his Maker, Isa. 45. 11. Though the Sons of Zerviah may be too strong for David, yet they are not too strong for the God of David; though they be mighty, yet God is Almighty, and will reward such eull doers according to their wickedness, 2 Sam. 3. 39  

An Answer to the Cavils of Anabaptists, Libertines, etc.  

Objection I.  
'tIS against Christian Liberty for Christians to be under the power of any but Christ who is our only King and hath made us free, John 8. 32. Gal. 5. 1. 'tis a sore slavery to have Magistrates and Laws to Rule over us, since in Christ all are equal (Gal. 3. 28.) and there is no Distinction of Superiors and Inferiors, is of Rulers and Ruled.  

Answer.  
This is the grand Objection, the great Goliath, their darling; liberty, liberty; liberty; overthrew this, and you overthrow all.  
1. I answer. Civil subjection to Superiors may well stand with spiritual liberty; for spiritual Privileges do not abrogate but rather confirm our obedience to them. Paul that had so fully discoursed of Christian liberty, yet oft enjoins obedience to Magistracy, Rom. 13. 1, etc. 1 Tim. 2. 1. 2. So doth Peter, (1 Pet. 2. 13, 16▪) Had this subjection been opposite to our Christian liberty, 
Sunt tumultuo si spiritus qui regnum Christi non bene extolli credunt, nisi a●oleantur omnes terrenae potestates; nec libertate per se datâ frui; nisi quodvis humanae servitutis j●gum excusserint. Galvin in Rom. 13. 1.  Christ would never have paid Tribute to Caesar, nor have commanded us to give unto Caesar what is Caesar's. Gospel-liberty is a liberty from sin. (2 Cor. 3. 17.) not to sin; a liberty to serve God and not to despise the Ministers of God; Christ never purchased a liberty for us to live as we lift, and hold what we list, to be Arrians, Arminians, Socinians, etc. This is Libertinism, and not spiritual Liberty.  
2. Though believers as they are in Christ, are all one and equal, yet considered as they are members of a Politic body and in civil respects, so there is an inequality; and though Christ hath freed us from the curse of the Law, from the Traditions of men (1 Cor 7. 23) and from the Tyranny of sin and Satan: yet he hath not freed us from Subjection to men according to those ranks and callings he hath set us in: and therefore even in Gospel times we read of Superiors and Inferiors, of Masters and Servants, with directions how they should walk, and promises of Reward to such as faithfully perform the duties of their places, 1 Cor. 7. 21, 22. Ephes. 6. 5. to 9 So that Magistracy is so far from hindering true Christian liberty, that it helps to suppress sin, and so makes us free indeed. Neither is a Politic inequality against a spiritual equality; Onesimus was as good a man as Philemon, yet for all that Onesimus was philemon's Servant.  
3. The Scripture speaks of Magistracy as a great mercy, and not as a misery or burden to a people; it calls them nursing Fathers, Shields, Shepherds, etc. and the loss of them is reckoned as a sore judgement, Isa. 3. 1. to 5. and the restoring of them as a great mercy, Isa. 1. 26. I will restore thy judges as at the first. 2 Chron. 9 8. 'tis made a sign of God's love to a people. Let wicked men and Sons of Belial call Government bonds and burdens. (Psal. 2. 3.) yet believers of all men should be the most obedient to Magistrates (whether they be good or bad) in all lawful things, of any people in the world, that so they may stop the mouths of gainsayers, and all the world may see that Rulers have no better friends than such as make conscience of their ways; 
See more in my Comment. on 2 Tim. 3. 2. Pag. 31, 32.  for none can be truly loyal, but such as are truly Religious.  
4. Though Christ be the sole King of his Church, yet is he not the sole Kng in his Church; for Christ's Kingdom doth not oppose but confirm the Magistrates: they are not contrary, 
Subordinata non pugnant; nam in Ecclesia Reges Christo su●mo Regi inserviunt, proinde Christus D●um & Caearem non opponit sed conjungit. Mat. 22. 21. Dithmar. See more in Dr. Taylor on Tit. 3. 1. p 544.  but may well subsist together. The Gospel doth not abolish, but establish the Civil Government of the world and makes it better. Neither is our civil subjection to earthly Kings any hindrance of our obedience to our Heavenly King, but doth rather evidence and confirm it. Christ was King of his Church in the Old Testament (he was the same yesterday, that he is to day) and yet he had Magistrates under him then, and why not now? yea he promiseth Magistracy as a blessing in Gospel-times, Isa. 49. 22, 23. Revel. 21. 24.    

Objection 2.  
God's people are an holy, obedient, willing people, and a Law to themselves. But the Law is made for unholy and disordered ones, 1 Tim 1. 9  

Answ.  
Be you never so holy, you must obey; God will have every soul, be they never so holy or righteous in their own eyes, 
Ius divinum quod est ex gratia, non tollit jus humanum quod est ex jure naturali. Aquinas 22 ae. q. 10. art. 10.  to be subject to the higher Powers. In the Church of Rome there were many Saints, and yet the Apostle commands them all to submit (in civil things) to the Magistrates of those times who were professed Heathens and Tyrants.  
2. The best are flesh as well as spirit, as we see in Noah, Lot, David; and if there were not a Law without to restrain, as well as a light within, we know not how far the best may fall; for though the just be a Law to themselves, yet they have lusts still within themselves which many times call for coercion and correction from the Magistrate. A good man saith, as the Martyr said once at the stake, when they went to bind him to the stake, That needs not (said the Martyr) yet since I am flesh as well as spirit, you may bind me if you please: So a good man though he hath God's Law within his heart, and he delights to do his will, and so need the less binding; yet since he knows the rebellion of the flesh and the deceit of his own heart, he desires as many restraints as may be, to hedge up his way and keep him from sinning against God.  
3. Though God's people be holy and obedient, yet they are mixed amongst the wicked, and so have great need of the Magistrates sword to defend them from the violence of unreasonable men, 1 Tim. 2. 2. So that albeit good men should do no evil themselves (though we see Doves many times and sheep fight one with another, and have need of some to part them) yet they may quickly suffer evil, if the Magistrate and his Laws do not protect them.  
4. Though the Law be not made for the condemnation of the Righteous, yet 'tis ordained for a Rule to direct and guide him. This Law he cheerfully obeys, because it confines him to live in that element where he would live, as if one should be confined to Paradise where he would be, though there were no Law to confine him to it. So then the Magistrate is not a terror to him because he doth well, and doth spontaneously obey his Laws.    

Objection 3.  
God forbids the kill 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 offenders now must not be put to● death▪  

Answer.  
2. God forbids any Private person to kill, 
Occidere hominem non semper est criminosum, sed matitiâ non legibus occidere criminosum. Danaeus. Magistratus non sunt ●●omicidae, sed malicidae, Bernard.  or to take up the sword by way of private revenge, without a call; but what is this to the Magistrate who is a public person, and executes the judgement of God on sinners, as his Vicegerent and commissionated from his so to do? for he is the Minister of God for wrath to them that do ill. 'tis his glory to cut off the wicked from God's 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 shows the sweet peace and amity that in those days 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 unlawful.  

Answer.  
Non sequitur; 
Est fallacia à dicto s●cundum quid ad dictum simpliciter.  for the Lord was not angry with them simply and absolutely for ask a King (for Monarchy is not in itself displeasing to God, as we see in David, Hezekia●, josiah, etc. but for desiring to have a King out of an affectation of Novelty, being weary of that Government which God had estalisht, 
Peccaverunt quia petunt regem inconsulto, immo invito Deo; Deus enim instituerat judicum Aristocratiam; hanc ergò ipsi in Mo●archiam mu●●re non debebant, nisi Volente &. m●tante Deo, à Lapide.  and desirous to be in fashion like the Egyptians, Medes, Persians, Chaldeans 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, and 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 
See more in the large Annotations; and Weems 3. Vol. c. 3. P. 2. p. 12, etc.  Samu●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 expressly commanded Samuel to anoint him King over Israel; which he would not have done, had that office in itself 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 God's 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 public 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 myself, 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 offenders.    

Objection 6.  
We are forbidden to judge, Mat. 7. 1. Rom. 14. 4. 1 Cor. 4. 5.  

Answer.  
These places condemn rash, 
Est sall●cia à dicto secundum quid.  private, uncharitable and unseasonable Judging; they do not condemn Public, 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, etc.  
2. Christ himself approved of Magistracy in Gospel-times; and the Prophecies of Gospel-times show 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 Privileges considered) then in the Jewish times; and therefore if they had need of Magistrates to suppress sin, and preserve God's people in peace, much more have we. The Devil is as busy, yea more busy 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, 
V. River. in Genes. 1. Exercit. 10. in fine.  not Lordly subordination and order; surely we have more need of it in this state of Apostasy; and those that talk so much of perfection, show no such perfection, but that Magistrates are needful to make them better. Men are more perfect sinners now, sinning against greater light and greater love than ever. These under pretence of perfection bring in confusion; 
Dum fanatici A●●baptist● perfectionem jactant, r●rum omnium confusion●m indu●unt, & perfectio●is colore totum Christianum orbem nituntur ●v●rtere. Zepper de legib, Mos. l. 2. c. 5.  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 ●avours strongly of Pride and self-conceitedness for any in our days to think themselves more perfect than 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 shows) he speaks of serving two contrary Masters, such as God and Mammon, which command contrary things, and have contrary ways, 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 Minister for our good.    

Objection 9  
Most Magistrates are corrupt and wicked, of all th● Kings of Israel t●ere were not past f●ur that were good. They are most of them Tyrants and Oppressors', they are briers and brambles, not Olives and Vines that seek for Kingdoms. Judges 9 Ergo down with them all.  

Answer.  
This is like Anaptistical Logic, 
Est fall●cia Accidentis.  Because some abuse meat, drink, light, money, clothes, etc. 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, 
M●gistratus Esse●tialiter, intrinsic, & pe● see 〈◊〉 est; per accident, abusiuè & viti● personae m●l●s.  yet the office is good. Judas was bad, yet the Apostolical Office was good. A person● ad rem non valet argum●ntum. Vitium personae non vitiat officium.  
2. As for that Place, judges 9 1. 'tis 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. C●r. 10. 4. The weapons our warfare are not carnal. Ergo the sword of the Magistrate i● useless.  

Answer.  
Non sequitur; for the Apostle doth not speak there of Magistracy, b●t of the Ministry, q. d. the weapons of our warfare who are in the Ministry, are spiritual, not carnal; we do not look to prevail b●eloquence and fine speeches, by ●lattery and dissimulation, or by worldly force and power; but by the mighty power of the Gospel which is able (through the help of God) to pull down the strongest hold of flesh and blood.    

Objection 11.  
John 8. Our Saviour would not punish the woman taken in adultery. Ergo, the Magistrate must not punish offenders.  

Answer.  
Non sequitur. 'twas the Magistrate's duty to punish such; 
See my Commentary o● 2. Tim. 3. 3. p. 103. 104. where this Text is fully vindicated.  but Christ having no Commission to meddle with the sword, let her go. But of this elsewhere.    

Objection 12.  
The Magistrate is called an Humane Ordinance Ergo it may be pulled down by man, 
〈…〉 na creatio.  1 Pet. 2. 13.  

Answer.  
Non sequitur; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 app●ll●tio ad De●n primum author●m nos r●vocat; ●●si enim Magis●ratus crea●i. i e. ordinari etiam ab ●ominibus dicuntur; primus tamen coru● creator propriè ●st solus Deus cui primitus omnis creatio competit. Sibelius.  for Magistracy is called the Ordinance of man, or an Human creation, not because 'twas invented by man, or hath its Original from him; for all power is from God; though men may choose the man, yet 'tis God that confers the power, and commands us to obey him for his sake, i. e. because 'tis his will to govern us by such. But it is called the Ordinance of man, 1. Subjectiuè, because it is seated in man, 
The substance of the Power is of God, but the specification of the circumstances in respect of Place, Person, Title, continuance, customs, etc. is of man. D. Sanderson ad Magistrate. p. 183.  and is managed by him▪ and the choice of the kinds of Magistrates is (for the most part) left unto men, to choose what form of Government is most commodious for them; that so they might more willingly yield obedience to them; hence some have Kings, some Consuls, some Protectors, some Emperors. Now second causes do not exclude but include the first; 
Regimen ipsum ●st juris divini; at determin●tio ejus ad certar● formam M●narchiae vel Aristocratiae pertinet ad jus Ge●tium.  though men choose mediately, yet God orders and disposeth all by his overruling power to his own praise; so that in respect of their Original, appointment, and Institution, 
See more, Lex Rex. p. 8. 9  they are an Ordinance of God. 2. Objectiuè, because it handleth humane affairs. 3. Finaliter, in respect of its end, 'twas ordained for the benefit of man, and for the preservation of humane Society.    

Objection 13.  
Revel. 4. 10, 11. The twenty four Elders cast their Crowns before the Throne. Ergo Magistrates (when they are converted to Christianity). must cast away their Crowns.  

Answer.  
Anabaptistick Logic still!  
1. The Text is a Vision, and Arguments grounded on Visions are very weak and seldom demonstrative. 
Theologia Symbolica non est argumentativa.   
2. The Text doth not speak of Magistrates, but of the whole Church Triumphant, 
Ad literam loquitur de primariis (immò de omnibus) Sanctis utrius● Testamenti, qui jam bea●i in Caelo vident, adorant & celebrant Deum. à Lapide. Coronas suas ante thronum mitt●re, est certaminum suorum Victorias non sibi tribu●re, sed Dco, ut ad illum referant gloriam laudis, à quo se sciunt vires accepisse cer●aminis. Greg. Moral. l. 22.  represented here by the twenty four Elders, (for as the twelve Patriarcks in the Old Testament were as it were the root of the Israelitish Church; so the twelve Apostles by their doctrine were as it were the foundation and Original of the Christian Church) who cast their Crowns before the Throne, acknowledging all they have to be of free grace and mercy, not merit.  
3. Suppose it did speak of the Christian Magistrate, yet the sense of the place would amount but to this. That since Magistrates have received their honour and dignity from Christ, therefore they lay all at his feet again, 
He that would see all Cavils more fully answered, may peruse D. Featly, Dippers dipped. p. 161. edit. 6.  giving all the praise of what they are and have, to him who was the donour of them.      

Use 2.  
IS Magistracy God's Ordinance? Then it will necessarily follow that a Christi●n may with a safe conscience undertake that office when called to it; that Order which is just, holy and good, must needs be pleasing unto God, and so may safely be undertaken by good men; but Magistracy being God's Ordinance must needs be so: for all God's works and Ordinances are honourable and glorious, and do ennoble, not debase the creature, Psal, 111. 3. As the Ministry is God's Ordinance, and Marriage is God's Ordinance; so they are pure and good, and a man may live in those conditions with a pure conscience, pleasing to God; so à Pari, for the same Reason, since Magistracy is God's Ordinance, a Christian may lead a life pleasing to God in that Office. And the Examples of all those good men that in the Old and New Testament have born that Office (as I have showed before) and have been high in God's favour, shows plainly that the office may be undertaken by Pious men.  
2. That which God hath promised as a choice mercy to his people in Gospel-times, the Administration of that cannot be unlawful; but such is Magistracy, as hath been fully proved before.  
3. Is Magistracy God's Ordinance? then none may usurp it, or en●er upon it without a Call from him. As in 〈◊〉 Ministry no man may take that honour to himself but he that is called; 
C●● gubern●tio ordo divinitus i●stitut●s, it ● ad●ò Deus ipse prasi gub●rnatio●i Politic●e, n●●●st 〈◊〉 sibi arrog●re ill●d imp●rium divinum, an't se ●udicem loco D●i co●s●i●uere Molerus in Psalm. 82. 1. 'tis not every man's work to Rule, but only such as are appointed (2 C●ron. 19 5) and have commission.  so in the Magistracy none may assume this office to himself, but he that is called of God, either mediately or immediately. ordinarily or extraordinarily. As no man can preach ure and authoritatively but he that is sent: so no man can execute Justice juridically and authoritatively but he that is sent. 'tis true, it may be some private persons may have abler gifts for Magistracy▪ then some that are in office, yet may he in no wise exercise those gifts without a call; and if he should condemn and execute a man, 'tis murder in him, because God never commissioned him to such a work. As God was angry with Cora●, Dat●an and Abiram for opposing Moses as well as ●aron; So he is the same God to the same sinners still. As two things must concur to make a Gospel Minister, viz. 1. Gifts. 2. A Power to execute those gifts. So these two must concur to make a Magistrate.  
1. Gifts and Qualifications sit for his place.  
2. A Commission and Call to execute those gifts. Skill to govern, Power to manage that skill, and will to actuate both, make a complete Magistrate. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, resistit (Rom. 13. 2) est verbum emphaticum, q. d. qui Magistratibus resistit, contra ordinem divinum se quasi ordinat. Dithmar▪ Polit.  Let a man be never so well gifted or graced, were he as holy as job, as wise as Solomon, as learned as Moses and Daniel, yet without a call and solemn designation to this work, he may not act as a Magistrate; or if he do, he can look for no success or blessing from God in what he doth. These fight against God and cannot prosper; they break that rank and order which God hath set up in the world. 'tis per me and not per se that King's reign, Prov. 8. 15. tis God that hath made them Magistrates as well as men, and not they themselves, Psal. 100 3. Judging and Preaching are not mere acts of Gifts, but Office. Let every man therefore abide in that calling wherein he is called; 
Tu supplex ora, tu protege, tu● l●bora. Let Ministers preach and pray; Magistrates defend, Husbandmen till, and others do the duties of their place●, Luther.  for they are oft-times most insufficient, who think themselves most sufficient for this weighty calling. Ambition is an argument of unworthiness; Ne sit qui ambit, let not him speed that sues; let not those be preferred that would have places, but such as places would have. 'tis rebellious Absolom (2 Sam. 15. 4.) and Tyrannical Abimelech that sue for rule. The fat Olive, the fruitful Vine, and pleasant Fig tree refuse preferment; but 'tis the scratching Bramble, the tearing Briar, an empty Keck, a worthless and fruitless shrub, that 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, judges 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 I●thro's Flock, Gideon in the Barn, David at the Fold, 
V. Floru● de Gest. Rom. l. 1. cap. 11.  Saul hid amongst the Stuff, ● Sam. 10. 22. and ● 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 God's Ordinance, he will defend it against all the rage of men and Devils; he is the God of Order, and he'll preserve it in despite of all its enemies. As he calls his to Dignity, so he'll keep them in it, 
V. Mr. woodward's King's Chronicle of the good Kings of judah. A Treatise worthy the serious perusal of all Magistrates▪  Psal. 132. 17, 18. Isa. 42. 6. & 45. 13. as the Judgement is not yours but Gods, so he'll assist you in it against all Opposers, be they never so great; joshua 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'll uphold yours; if you be mindful of God's work, he will not be unmindful of your reward, Nehem. 13. 22. Isa. 38. 3. Keep God's way, and he'll keep you, as he did Moses, joshua, Hezek ah, ●●i●h, David, Constantin●, 〈◊〉 and others. Though you meet with many troubles, 
O●●is qui regit, est tanquam sig●●m in quod om●ia jac●la S●t●● & mundus di●igunt. Luther.  run many hazards, and pass through many dangers and difficulties by reason of Atheists, Idolaters, Libertines and all the rabble of Hell, yet in six troubles the Lord will be with you, and in the seventh he will not leave you; he'll 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'll give you Peace of Conscience in the faithful discharge of your duty, and a Crown of glory hereafter.  
'tis 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 God's Ordinance, and very pleasing to him; when Freder●ck Duke of Saxo●y had read it, 'tis ●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. 'tis an act of Dignation and not of Indigence that God makes use of any to be Instruments of conveying his blessing to others; ho● agens liberrimum, he can do his own work without us, he needs us not. 'tis a great honour that he is pleased to employ us either in Magistracy or Ministry; when he hath once invested us in those offices, and we discharge them faithfully, he takes the despite that is done to us, as done to himself, ● 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 faithful discharge of thy office, ● Sam. 8. 7. You are Gods more immediate Servants, jer. 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 Ambassadors by the Amonites, (● Sam. 10. 45.) let not the Levelling Ammonites of our time who vilify both Magistracy and Ministry, think to escape unpunished. ● 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, Leu. 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 God's house in Peace, and sit every man under his own Vine and Figtree in Peace; all this and a thousand times more we enjoy by the means of Magistracy, ● King's 4. 25▪ Micah4. 4. 'tis 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; 
Om●ium somnos illius Vigilantia defendit, omnium o●ium illius labour, omnium delltias illius in●ustria, omn●um vacatio●●m illius occupati●. Seneca.  by them violence is suppressed, Justice executed, Religion maintained, and humane Societies preserved, (Psa. 72. per●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, 
Re●o●â justitiâ quid sunt regna nisi magna Latrocinia? August. de Civita●, Del. 1. 4. c. 4.  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, 
Nisirectores civitatum essent, f●riorem f●ris viveremus vitam, no● mordentes tantum, sed & vorantes alio● alii. Grotius de jure belli l. 1. cap. 4. §. 1. See more Mr. jenkyn on jude. 8. Obser. 1▪ p. 299. ●olio.  Witchcraft, Blasphemy, Heresy, Murder, Theft, Atheism, Barbarism, Routs and Riots, Cruelty and Villainy would overflow in all places? When there was no King in Israel, than every man's lust was a Law, and they fell to Idolatry, uncleanness and much wickedness, as appears, judges 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 malicious enemies, this is the first, Let a wicked man Rule over him, 
Sine imperio nec domus ulla, nec civitas, nec gens, nec hominum universum genus stare, ●ec ipse mundus durare potest. Cicero lib. 3. de Legib.  Psal. 109. 6. What's an Army without a General, a School without a Master, a Family without a Governor, or a Nation without Rulers? they need no foreign force to destroy them, they would soon destroy themselves, Hab. 1. 13. 14.  
S●obaeus tells us of a Persian Law, 
Persis lex erat, ut à morte regis, legum & juris intermissio per quin● dies fieret, ut intellig●rent subditi in quanto pretio regem ac legem haberi deceat. Stobaeus Serm. 42. p. 294.  that after the death of their King every man had five day's liberty to do what he pleased, that by beholding the wickedness and disorder of those few days, they might prise Government the better all their days after. When Moses was absent but forty days in the Mount, the Israelites presently worship a Calf. In the Book of judges we read of the death of Ehud, Gideon and their Governor, and presently the people change their Gods, and did evil in the sight of the Lord to their own destruction, judges 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 Ishmael, wild men; every man's hand would be against his Brother, Gen. 26. 12.  
'tis reported of Maxinilian the Emperor that as oft as he passed by the Gallows he would put off his Hat and salute it, with a Salve Sancta justitia! All hail Holy justice.. Of all people Christians have most cause to bless God for it, for they are exposed more to the malice of wicked men by reason of their profession and principles which are so opposite to the ways of the world; so that they are as Lambs amongst Lions, as Sheep amongst Wolves, as a Lily amongst Thorns, which would soon be devoured, did not the great Shepherd of the flock raise up Shepherds, under him to defend it. These are the Ministers of God for our good; 1. For our natural good, for our lives. 2. Civil good, for our Estate. 3. Mortal, for defence of us in goodness. 4. Spiritual, to protect the Gospel; and this good is reduced by the Apostle to three heads, (1 Tim. 2. 2) Peace, Piety and Honesty. They are a means under God to preserve the lives of us and ours, our Goods, Sabbaths, Ordinances, and all that is near and dear to us: So that when Government fails, 1. Order fails, 2. Religion fails, 3. Justice fails, 4. Strength fails, 5. Wealth fails, 
Mr. Nath. Ward in his Fast Serm. on Ezek. 19 14. p. 9, 10, 11, etc.  6. Honour fails, 7. Peace fails: all this is abundartly proved by a learned Pen. As where there is no Ministry, the people perish; so where there is no Magistracy, the people come to ruin, Prov. 11. 14. These are Shields to defend us, Fathers to tender us, 
Magistratus est illud vinculum per quod resp. cohaeret est spiritus ille vitalis quem haec tot milliatrahunt, nihil ipsa per se futura nisi onus & praeda, simens illa imperii subtrahatur. Seneca. de clement. l. 1. c. 4.  yea nursing Fathers to carry us in their bosoms, Pillars that under God uphold the world that it fall not into confusion, and the very life of the State, Lam. 4. 20.  
How great then is the sin of those ungrateful men who vilify Magistracy, and by consequence do contemn the goodness and providence of God to the Sons of men! yea they contemn that which is the greatest glory and choice privilege of a Nation. When David would set forth the glory of jerusalem, he tells us, there sit the Thrones of judgement, i. e. there sit the Judges who administer justice to all, and keep all in Peace, 
Quis cogitando, nedum dicendo consequi potest, quam beata sit res sub bono & salutari principe vivere, qui & gloriam Dei & salu●em reipublicae quaeral, augeat & conserve●? Dona sunt haec, & ut Scriptura loquitur, benedictiones Dei opulentissimae. Luther in Praef. ad Principes. . Psal. 122. 5. hence 'tis promised as a great blessing to an obedient people, that they shall have Governors to rule them; and their eyes shall see the King in his glory, Isa. 33. 17. jer. 17. 24, 25. as 'tis reckoned for a choice mercy to have our own Sons for Prophets (Amos 2. 11.) To be taught by strangers who are called to the work, is a mercy; but to be taught by our own sons raised and fitted for the work of the Ministry, that heightens the mercy; I raised up your Sons for Prophets, of your young men for Nazarites; and as good Ministers are promised as a special blessing (Isa. 30. 20. jer. 3. 15. Rom. 15. 29.) so 'tis promised as a special blessing that our Nobles shall be of ourselves, and our Governors shall proceed from the midst of us, jer. 30. 21. Stranger's shall not rule over them, nor keep them in slavery, but they should have Governors of their own, that would be tender over them. 'tis a sign of God's love to a people when he gives them Rulers that will execute justice amongst them. 1 Kings 10. 9 2 Chron. 2. 11 & 9 8. when a people is but willing to obey, Violence shall no more be heard in the land, nor wasting and destruction in their borders, but he'll restore their judges as at the first, and their Counsellors as at the beginning, (Isa. 1. 25. & 60. 18.) and under them, shall all humane abilities be improved to the highest apex and utmost excellency; all callings, Laws, Learning, Valour, Religion, Arts and Faculties thrive and flourish with much happiness and success under the wings and warmth of a Godly Government. Oh then let us bless the God of Heaven who is pleased to Govern man by men; as 'tis a mercy in the church that he teacheth us by men like ourselves, 
See more Caryl on job 29. 7. p. 476. 477.  so 'tis a mercy in the State that he rules us by men who are (or at least wise aught to be) sensible of our Infirmities, and to whom we may have familiar recourse in our necessities; if the Lord himself, or an Angel should appear, we could not endure the sight; 'tis a great mercy and argues his tender love unto mankind that he hath set his own name upon our Governors, and adorned them with the gifts of his Spirit, fitting them for such noble employment.  
6. Since Magistrates are set up by God, 'tis our duty to Reverence them as his Vicars and Deputies, 
Fear is of a Preservative nature, and makes men keep within compass. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot.  and that not only for fear of his wrath (which yet must not be slighted, Prov. 16. 14. & 19, 20.) but out of Obedience to God's command, who bids us honour them, Rom. 13. 5. and joins them with himself, Prov. 24. 21. 
* Sub honorandi verbo sinceram ac ca●didam existimationem complectitur, & regem cum D●o conjungens, sanctae cu●●sdam Venerationis ac dignitatis plenum esse ostendit. Calvin Instit. l. 4. c. 20. §. 22.  1 Pet. 2. 17. This Reverence 

must be  
Cord,  
Ore,  
Opere.    
1. It must not be complimental but Cordial; we must not once harbour an evil thought against them; 〈◊〉 God will find out a way to reveal and revenge it, Eccles. 10. 8. 20. But we must pray for them. What if they be Heathens and Persecutors, and neglect their duty? yet we must not neglect ours, Numb. 27. 16. Dan. 6. 21. Nero, Decius, Dioclesian, were Heathenish Tyrants, yet he bids us pray for them, 1 Tim 2. 2. and the 
† V. Tertul. in Apolog. c. 30. Miremur charitatem Pauli, qui pro tali rege vel po●ius tam impio Tyranno tamen Christianos omnes Deum vult orare, nec pro solo Nerone, sed pro omnibus illi similibus. Soto.  Primitive Christians prayed for such. Magistrates are encompassed with many cares, fears, dangers and difficulties; we should therefore by Prayer hold up Moses his hands that he faint not, and beseech the Lord to enrich them with all graces fit for their places, as Knowledge, Zeal, Sincerity, etc. As every one receives benefit by the Magistrate, so every one should pray for him, and bear his part in this service; as those busy Idolaters did in their blind way, jer. 7. 18. the Children gather wood, the Fathers kindle a fire, and the women knead the dough, every one doth something. Magistrates and Ministers of all men have most need of our Prayers; 
Quò magis est abies procera, evertitur Eu is. Culmina non valles fulmimina torta petunt. Verinus.  they are the common Butts against which Satan and his agents shoot all their arrows; he overlooks small and great, and dischargeth principally at the Kings of Israel. Many can 
* Si tam prompti essemus ad preces pro Magistratibus fundendas, quam para●i su. mus ad detrahendum ac maledicendum ipsis; nae res nostrae melius haberen●. Bugenhad. See more Caryl Serm. on Psal. 72. 2. p. 30. Downams' Warfar. 2. P. 1. 2. c. 12. 5, 6, 7, 8. § p. 500, etc.  rail, but few pray for them, which makes things go so ill with us. Besides, in Praying for them we Pray for ourselves; in their Peace lies our Peace and the Peace of the Churches; hence God's people when they were Captives in Babylon, yet must pray for its Peace on this very account, jer. 29. 7. Besides, Kings hearts are in the hand of God, and at the Prayers of his People he turns them, Nehmiah 2. 4. Hest. 4. 16. & 5. 2. job. 12. 24. Prov. 21. 1. Yea we must not only Pray but Preach for them too. Titus 3. 1. men must often be put in mind of their duty to Superiors; many look upon themselves as fellow-creatures with Magistrates, but God will have men know their places, and learn subjection.  
2. We must give them Reverend and respectful Titles. Aaron calls Moses, my Lord, Exod. 23. 22. The woman of Teko● calls David an Angel, 2 Sam. 14, 17. and so doth Mephibosheth, 2 Sam. 19 27. They are the Fathers of our Country; and he that curseth Father or Mother, must die for it, Exod. 20. 12. & 21. 15. 17. Reviling speeches do rather exasperate then mend men. 'tis our duty to make the best construction of their actions, interpreting nothing Sinisterly, but concealing their infirmities, and with Shem and japhet go backward and cover them; we must not suffer them in their persons or actions to be traduced or dishonoured; but if we must (as occasion requires) lay down our lives for our Brethren, then much more for the Fathers and defenders of the Nation, 1 John 3. 16. 'tis therefore made the brand of Libertines and profane persons to despise Government and to speak evil of dignities, 2 Pet. 2. 10. jude 8.  
3. By Reverend Gestures, uncovering the Head, bowing knee and making obeisance to them, 
Imaginem Dei rex gestat, idique colendus & amandus est, si non propter se, saltem Vocatioius & sunctionis suae causâ. Aug. de Vet & N. Test.  as Nathan and Araunah did to David, 1 Kings 1. 23. 2 Sam. 24. 20. So when joseph was made Viceroy and Governor of Egypt, they cry before him Abrech, bow the Knee, Gen. 41. 43. Our deportment before them must favour of Humility and not of Insolency, Levit. 19 32. job. 29. 7, 8. Eccles. 8. 3. Next to the honour which we owe to God himself, we owe respect and aught to honour Magistrates, by a prompt obeying their just and lawful commands, in 
* The Laws of men properly bind the outward man, the Conscience God reserves for himself. Byfield on 1 Pet. 2. 13. p. 430, 431.  Civil and Political affairs, (1 Sam. 22. 14.) As our obedience to God, so our obedience to the Ministers of God should be made known to all men, Rom. 16. 19 'tis reported of the Kings of Pe●u that they were wont to use a Tassel, or Fringe made of red Wool which they wore upon their heads, and when they sent any Governor to Rule as Viceroy in any part of the Realm, they delivered him one of the threads of their Tassel, and for one of those simple threads he was as much obeyed as if he had been the King himself. Yet the Laws of men do not simply and per se bind the conscience, 
L●ges regum tum demum obligant conscientiam, cum promulgant ea quae Deus praecipit.  but only derivative so far as they are grounded on God's Law, and are agreeable thereto We must so give to Caesar his deuce that we rob not God of his 
* See Mr. Hieron on that Text, after Psal. 52. p. 446. , Luke 20. 25. for the Subject is not bound to obey in all things, but only so far as God's glory is untouched. Hence the Lord punished Ephraim for obeying the sinful commands of wicked men, Hosea 5. 11. and the Israelites smarted for obeying jeroboam wicked command in worshipping the Golden Calves, 
V. woodward's King's Chronicle of the bad Kings of judah. p. 87.  1 Kings 12. 29, 30. In this sense we may not be the servants of men, 1 Cor. 7. 23. 'tis true we may and must obey their hard commands, 
Malo in malo non est ohediendum.  but never their 
* Etsi pareadum in omnibus patri, in eo non parendum quo efficitur ne pater sit. Seneca. l. 2, controv. 9  sinful. We must so honour the King, that withal we fear God, (Prov. 24. 21. 1 Pet. 2. 17.) and obey them in, but not against the Lord, Ep●es. 6. 1. Such flatterers as obey their wicked commands, are great enemies to them, and help to bring God's Judgements on them. In such cases we should answer as they did. (Acts 5. 29.) whether it be better to obey God or man, 
Contemn potestatem timendo majorem potestatem; ille co●pus, hic animam p●rdere pot●st; ille gladium, hic minatur Geh●●●am, Aug. Hom 6. de verbis Domini.  judge ye. 'tis no dishonour to an earthly King to see the King of Kings served before him; the Midwives are commended and rewarded by God for disobeying the wicked command of Pharaoh, Exod. 1. Heb. 11. 23. We must yield Passive obedience where we cannot yieild Active, as the three Chaldean worthies submitted to the fire when they could not actively obey the King's command, Dan. 3 18. We desire to give as much to the Magistrate as the word of God gives him; and if any give him more, the more shame for them; there is more of flattery than honesty in it.  
[See this Question (An l●ges humanae & obligent c●nscientiam) more fully debated in D. Davenant de Judice ac norma fi●ei. 
See this more fully cleared in my Comment on 2. Tim. 3. 2. p. 31, 32, 33.  cap. 26. D. Andrews on the fifth Commandment. chap. 4. p. 336. Ames CC. l. 1 cap. 11, 12. Rutherford of Church Government, p. 201. Sharpius Loc. come. P. 2. p●g. 240. Alsteds' CC. p. 340, 342. & Gerhard. de Magistrate. P●lit. p. 355. Musculus loc. come. 645. p. folio. Ames. CC. l. 5. c. 25. q. 4.  
4. By a cheerful Paying all Tributes, Customs, Taxes to them, The godly render it as willingly, and pay it as cheerfully as if 'twere a free gift, Luke 20. 25. Rom. 13. 7. So did Christ, Mat. 17. 25. Tiberius Caesar was a notorious wicked man, yet Christ's commands that Tribute be paid to him. Mat. 22. 21. The state cannot subsist, nor Peace be maintained without great cost and charges.  
Yet Magistrates must take heed of increasing the Taxes and burdens of their people, when no necessity compels, but only to please their own Lusts and Luxury; God threatens such, Ezek. 45. 9 Micah 3. 2, 3. Nothing raiseth Sedition and Rebellion sooner in a Nation then such overreaching practices; this cruelty lost Rehoboam ten Tribes at a clap, 1 Kings 12. 14, 16, 19  
'tis a scandal which wicked men in all ages have fastened on the Godly, 
V. D. Tailor on Titus 3. 1. p. 546, 547.  that they are Rebellious, Seditious, troublers of the State, 
See this Cavil confuted in my Beauty of Holiness, Chap. 7. Obj. 11. p. 143.  enemies to Caesar, etc. whereas there are not Nobler and better Subjects in the world than such as truly fear the God of heaven. 
Solenne est ut Christianis crimina seditionis & laesae Majestatis à persecutoribus affingantur, quibus ta●en non sint obnoxii. Cent. Magdeb. Col. 420. V. plura apud Laurentium in 1 Pet. 2. 12. p. 147.  These Pray for Rulers (when others curse, swear, drink Healths, and break their Laws) These obey for conscience, others for fear of punishment only. These are ready to venture their lives and estates for their honour, when the wicked at a pinch will leave him and forsake him. They are Sons of Belial that despise Sovereignty, 
See more in Mr. jenkyn on jude 8. Obs. 5. & 6. p. 300, 301, folio.  1 Sam. 10. 27. and seditious Sheba's that rise in rebellion against it, 2 Sam. 20. 1. As for God's people, they are of those that are faithful and peaceable in the land, 
Vir bonus est optimus civi●, servus, subditas.  and so far from sedition, that they quietly bear even the cruelest Tortures of the Vilest Tyrants. 
Tertullianus laudi Christiavorum accenset, quo● 〈◊〉 inter seditiosos 〈◊〉 fuerint, licet 〈◊〉 Magistratui subjectl. Tertulli. lib. ad Scapulam. Quomodo fiden Imperators prastabunt inviolati●, qui Deo sunt perjuri? dixit Constantius. Euseb. I. 1. cap. 11.  'twere easy to show that none can be truly Loyal but such as are truly Religious. Those that are unfaithful to God, how can they be true to their Sovereign? He that fears not God, will never honour the King. Religion takes away that freity and brutishness of spirit which is in men, and makes them obey out of conscience to God's command.  

Objection.  
Were they good men, I could willingly obey them: but our Rulers are wicked men and cruel Tyrants; they care not what burdens and Taxes they lay upon us; they do not only fleece but ●●ay us, they tear our flesh and suck our blood, and must we obey such?  

Answ.  
As Servants must obey not only good and gentle Masters, but also the froward and perverse Heathenish ones, 1 Pet. 2. 18. so far as their commands cross not Gods commands; so subjects must obey not only pious and mild Governors, but also harsh and cruel ones, in external and civil things, usque ad arras, so far as may consist with a good conscience. The Power is his, 
Potestas est à Deo, sed non abusus potestatis Res ipsa saepè est à Deo, licet modus quo quis eam assequitur no● sit à Deo; sic divitiae sunt donum Dei, linnet modus quo avari eas sibi comparant non sit à Deo. Gehard.  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 ungrateful and rebellious people; when men grow weary of Christ's easy yoke, 'tis 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, 
Qui dedit regnum Mario, ipse & Caio Caesari; qui Augusto, ipse & Neroni; qui Vespatiano suavissimo, ipse & Domitiano crudelissimo; qui Constantin, ipse Apostatoe Juliano. Aug. de Civit. Dei l. 5. c 21.  Esa. 45. 15. Nebucadnezar is called God's servant, jer. 27. 6. Dan. 2. 37. and the King of Assyria is called God's 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, 
Dominium temporale habet fundamentum in natura, non in gratia. Ergo cum natura maneat in impiis, dominia exercere possun●. Davenant. Determ. Q. 30. p 136. See more in my Comment. on 2 Tim. 3. 2. p. 67.  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 God's command, and yet they fulfil 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 Governors over us? judges 3. 8. & 4. 2. 
Peccatum populi Tyrannorum vires.  job 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 ourselves; then will God make Medicines of these Poisons, and either turn or overturn such as molest his people. 
Tollenda est culpa, ut cesset Tyrannorum plaga. Aug.  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 practices, and infatuates their counsels to their own ruin. Though they be great, yet there is a greater than they, who will break them with a rod of Iron, and dash them in pieces like a Potter's Vessel, 
V. Mr. Hoodwards King's Chronicle of the wicked Kings of judah, per totum.  (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, 
Ad generum Cereris sine si●e caede & vulnere pauci Descend●nt veges, & siccâ morte Tyranni. Juven. satire 10.  God will soon cut him off, so that he shall Reign but six months, (2 Kings 15. 6.) and Shallum that killed him (following his Idolatry) reigned but one month after him, verse 13. and Pekahiah his Son, continuing that Idolatry, 
Il●ed usu venit ut scel●rat●ssimum sequatur optimas Princeps; quorum enim exitus perhorrescunt, eorum vitam imitori turpe & periculosum ducunt. Sic Ne●onem Galba secutus est; Ne●va, Domitianum; Alexander Severus Princeps eruditus & temperatissimus, Hel●ogabalum non solum bip●dum, sed & quadrupedum spurcissimum. V. Herodian. c. 1. & Bodin. Method, Histor. P 301.  reigned but two years, ver. 23. The persecuting 
* V. August. de Civit. Dei. l. 3. c 15.  Roman Emperors 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 josiah. 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, 
See more to this Point in my Comment on 2 Tim. 3. 2. pag 31.  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 'tis the threatening 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 'tis the wisdom of Governors to fleece and not to flay the flock for fear of Insurrection. 'twas good counsel which King Henry the fourth upon his deathbed gave to his Son; 
Imperantis felicitas in felicitate subditorum consistit.  He admonished him to be moderate in his Taxes; for so long as English men (saith he) have money and riches, so long shall you have obeisance from them; but when they be poor and in want, they be always 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 man's sin will not excuse mine; Recrimination is no Purgation.  
2. If they are bad, yet better have a bad one then none at all; 'tis better living under a Nero then a Nerva; where nothing is lawful then where all things are lawful; Tyranny is better than Anarchy; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the one keeps things in some order, when Anarchy puts all into confusion, and makes every man's lust his Law, 
Ea quae vera sunt secundum tres, gradus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nullam admittunt disputation●m.  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 straitened by others; yet it teacheth subordination, and chooseth Tyranny rather than Anarchy. The most unruly know not how to subsist without a Ruler: even Thiefs have a Leader amongst them; yea and those Monsters of Munster that at first decried Magistracy, yet when they were once got into the Saddle, they quickly set up (such a one as he was) a Tailor 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. 'tis 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, judges 17. 4, 5. 6. & 18. 30 & 19 1, 2. So that 'tis a very bad Government that is worse than none at all; where there is Magistracy, some may be oppressed 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 Governors, yet he was a Cedar under which the beasts of the field found shadow; and the fowls of the Heaven dwelled in the bows thereof, (Dan. 4. 9, 10, 11, 12.) And if a Heathen Magistrate be so useful, what is a Christian one?    

A sixth Observation.  
We may lawfully give Titles of Honour to Magistrates. If God himself calls them Gods, Shields, Saviour's, &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 God's Deputies; and therefore they call them Thou Richard, Thou Thomass, Thou john, as if they were talking to some Bearwards rather than 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 ●. 3 
See my Commentary on 2 Tim. 3. 17. Obj. 2. p. 296.  But of this at large in another place.  
Caution, 
Prestat in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incidere, q. corvi non saeviunt nisi in mortuos, adulatores v●rò viventes devora●t, dixit Diogenes  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 
* V. Plura apud Laurentium in 1 Pet. 2. 17. Obs. 4.  Popes of Rome are called by their Parasites. Thus james Naylor had blasphemous Titles given him his Adherents, are Everlasting Son of Righteousness, and Prince of Peace; they sung before him Holy, Holy, Holy Lord God of Sabbath; no more james but Jesus, the Lamb of God a perfect man, etc. 
Against flatterers, see Plutarch's Morals. p 69. Engl. & Aretius' Problem. Chap. 2. p. 50. Greenhill on Ezek. 22. 28. p. 296. Clerk's Mirror. cap. 53. jenbin on jude 8. Obs. 6.  Death is Lot of such blasphemers, Leu. 24. 16. Dan. 3. 29. 'twas the ●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, 
V. Neyl●rs Examination.  was eaten up of worms or lice, Acts 12. 22, 23. God is very tender of his own glory; what ever he parts withal he will not part with that, 
V. Q. Curtius lib. 8.  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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Imago De●rex est animata. Menander.  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 Dignity 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 withal; for whereas Libertines call them Pests and Plagues, Persecutors, Burdens and Abusers of the world by tyranny & oppression, etc.  

Yet the word of God calls them  
1. Gods.  
2. Sons of the Most High.  
3. Saviour's.  
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 Saviour's of the people, judges 2. 16. & 3. 9 Neh. 9 27. The Lord saved Israel by the hand of jeroboam, 2, Kings 14. 27. and of David, 2 Sam. 8. 3. Such a one was jehosaphat, 2 Chron, 20. These God hath ordained for Saviour's and shelters to his people against the rage and Violence of a wicked world; hence 'tis that in their straits and exigencies they Appeal to Caesar for succour (Acts 25. 11, 12.) though many times the Remedy is worse than the disease; and those that should be Saviour's become Devourers and destroyers of God's people; 
See D. Gouge his Arrows on Exod. 17. 9 §. 40. ●. 203.  but this is the abuse of their power. God erected them to defend and save his people, that under them they might lead Quiet, Honest and Godly lives, 1 Tim. 2. 2.  
4. Fathers of the people, So joseph who was a Prince in Egypt, is called a Father, Gen. 45. 8. and Deborah is called a Mother in Israel, judges 5. 7. The Philistines called their Kings Abimelec●, 
Abimelech i. e Pater-rex, est nomen Pictatis, Potestatis Charitatis.  i. e. the King my Father, Gen. 20. 2. & 26. 1. Psal. 34. Title Saul was a wicked King, 
Bonus Princeps non differt à bon● patre. Xenoph. Cyrop●ed lib. 8.  yet David calls him, my Father, 1 Sam 24. 11 and job who was a Magistrate, (a Judge at least) as appears, job 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 ancient times, and in those Eastern parts of the world were called Kings, being a Supreme Governor within his own Territories, though perhaps but of one single City and its Suburbs with some few neighbouring Villages; hence he's called the greatest man of all the East, job. 1. 3. and when he came in presence, the Princes and Nobles held their Tongues, he sat as chief, and dwelled as a King in the Army, job. 29. 9 25. yet though he were thus great, he styles himself a Father to the poor, job 29. 16. and 'twas an high commendation of Valentinian the Emperor, that his people knew not whether they had of him Dominum an Patrem, 
— Sed Roma parentem, Roma patrem Patriae Ciceronem libera dixi●. Juven. Sat. 8. Homerus nihil aliud in rege desiderabat nisi ut esset fortis in hosts, bonus in cives.  a Father or a lord In Rome of old the Senators were called Fathers, and 'twas 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 Commonwealth, to have this addition to the rest of his stile, 
— Cum Patriae rector dicare Paterque Utere more Dei nomen habentis idem. Ovid.  Pater Patriae, the Father of his Country. This Title implayes not only Power and Authority, but also tenderness, care and pity; they should carry fatherly affections towards ●heir people: as a good Father loves, defends and cherisheth his children, so will a good Prince his Subjects; he will not 
* N●faria fuit ista Neronis vo●, Me mortuo terraigne misceatur. Et illud Caligulae, Utinam Pop. Rom. unam haberet cer●icem quam semel truncare possem.  grind them by cruel exactions, nor drink their blood to satisfy his own lust, nor suffer them to be poisoned with Heresy; when they cry for bread, he'll 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. 
Tarde sibi pa●er membra sua abscindit, & cum absci●●rit reponere cupit, & in abscindendo gemit, cunctatus multum diuque: Propè enim est ut libenter damnet, qui citò; propè est ut in● què puniat, qui nimis. Ser. de Clement. cap. 14.  In all their sufferings he suffers with them, he condoles their miseries, redresseth their wrongs, relieves their wants, reforms their errors, prevents their dangers, procures their welfare and happiness by all good means. Thus men of public Places should be men of Paternal and Public Spirits: Such men need no Guard; when King Agasicles demanded how he might be safe without a Guard? 'twas answered, 
Praesint ut presint.  by behaving himself towards his Subjects as a Father to his children. Hence Rulers are called the Arms of a people to bear them up and tenderly to lead them, job 22. 8 Psal. 77. 10. jer. 48. 25 Ezek. 31. 17.  
5. Nursing Fathers, 
Varium multiplex studium denotat, quod liberali manu ab omni illustrium hominum genere impenditur in Ecclesiam Dei. Glassius  and Nursing Mothers, Isa. 49. 23. Kings shall be thy Nursing Fathers, and Queens thy Nursing Mothers. A most sweet description of the loveliness of Magistracy, showing what tender care should be in them, towards the Church of God; no Father or Mother shall be more tender over their children, to provide for them, and to guard them and secure them from annoyance, than Governors in Gospel-times shall be over God's poor, helpless, Fatherless people. q. d. Whereas Kings and Rulers of the world are now opposite to the Church; 
Though they be not Fathers to beget thee, yet they shall be Fathers to nurse thee; they shall carry thy Sons and Daughters in their arms, i. e. they shall contribute their aid and assistance for the upholding and increasing of the Church. Leyford.  yet in Gospel times Kings and Queens shall gladly take upon them thy Patronage and Protection both in Temporals and Spiritu●ls; no Nurse shall be so tender over their little ones, as they shall be over thee. Thy Queens shall be Sara's (so 'tis in the fountain,) i. e. they shall be as tender over thee as Sarah was over Isaac, who gave him suck; and as the Nurse out of love spares no cost nor pains; but gives even her own blood to her babe; so the Church's Rulers shall spare no cost nor care, 
Patet hinc, omnem potestatem Ecclesiae esse cumulativam, non privativam in libertatibus quas Christus tradidit Ecclesiae, etc. Apollon. Jus Mag. circa sacra. p. 30.  but will venture their lives for the Churches good. As God made several of the Persian Kings Nursing Fathers and defenders of his ancient people the Jews at the time of their return from Babylonish Captivity, as we read in Ezra and Nehemiah; so we read of the Roman Emperors, as Constantine, Theodosius, etc. that were Guardians to the Christians in their dominions. God would have Governors to carry his people in their bosoms lovingly, carefully, mildly and gently, Num. 11. 12. Hence it is that they are called Benefactors or gracious Lords, (Luke 22. 15.) because of that bounty and beneficence which they do, 
Principes v●cantur Nedebim, i. e. benefici, (Job. 12. 21. Prov. 8. 15.) quia eos decet clementia & beneficentia.  or at leastwise aught to show to their people, and are compared to a lofty tree which yields shade for beasts, nests and habitations for birds, and meat for all; Dan. 4. 20, 21, 22.  
6. The Heads of the body Polick, and the Principalities of a Nation, Numb. 1. 16. & 14. 4. & 17. 2. judges 11. 8. Titus 3. 1. and that 1. In respect of sublimity, as the Head is the highest and most Honourable member in man's body, so in the State the Magistrate excels others in dignity and sublimity; hence he's also compared to a Mountain which stands above and overlooks the rest of the earth, Mica 6. 2.  
2. In respect of power and profit. As the Head commands the rest of the members and directs their actions for the good of the whole; so the Magistrate is set over his people to direct and rule them for the benefit of the whole body; hence 'tis that jeremy laments the loss of Zedekiah (the last King of David's line, but none of the best) with that Pathetical expression, The breath of our nostrils is gone, 
Magistratus est velut ●otius populi communis anima, quâ corpus ipsum reipublicae sustentatur & defenditur. Danaeus.  Lam. 4. 20. As a man cannot live without breath, so a Commonwealth cannot long subsist without Government.  
3. As all the members of the body will hazard themselves for the good of the Head, so should subjects for the good of their Rulers.  
7. The Eyes of a State. As the eye of the wicked watcheth his opportunities to do mischief; so should the Magistrates eye watch to catch them in their wickedness; to this end God hath set up Magistrates to oversee the manners of the people, and calls them eyes, job 29. 15. Isa. 29. 10. The Lord hath poured on them the spirit of deep sleep, and hath closed their eyes; but who are those? the next words tell you. The Prophets and Rulers hath he covered. The Hebrew word which we render Rulers, is Heads, because Rulers are the Heads of a people; and what is a Head without eyes, or having its eyes covered? Rulers especially when good, are the light of Israel, and the beauty thereof, 2 Sam. 1. 19 & 21. 17. & 23. 4. 1 Kings 3. 28. As Ministers are called Seers, and the eyes of the Church, 1 Sam. 9 9 1 Cor. 12. 16, 17. so Magistrates are appointed by God to be the Eyes of the Commonwealth, to foresee dangers and prevent them, 
Oculus in sceptro was the Egyptian Hieroglyphic of a Prince's Vigilancy.  and to oversee the manners of people to amend them. Now as they should not wear the sword in vain; so they should not bear these Titles in vain; they should not be glass-eyes or wooden-legs; as those artificial limbs stand the Body Natural in little stead, so do these the body Politic— Stat magni nominis umbra.  
8. The Servants of God, jer. 27. 6. Ezek. 29. 19, 20. Hag. 2. ult. yea though they be Heathens, yet their power is Gods, and therefore he calls them his Servants and Ministers, Rome 13. 4. 6. Neither is this Title any diminution to them, but 'tis the honour of their Honours that they are Servants to so great a Master, who is King of Kings, and Lord of Lords. The Angels those glorious spirits count it their honour to be Ministering Spirits to such a Lord, Heb. 1. 14. and Christ by way of Honour is called God's Servant, lsa. 42. 1. & 53. 11. These are the great Servants of the Commonwealth, endowed with gifts of prudence, fortitude, clemency, etc. for the good of others. Neither are they only his Servants by right of Creation, for so all creatures are his Servants, Psal. 119. 91. Nor Secondly by Right of Redemption; for so the elect only are his. But by special Delegation and Commission from God, by way of Eminency they are called his Servants, because they are set to serve him in a more excellent place. Now the more Eminent the Master, the more Noble is the service. No Master like God, his work is wages, and such employment is high preferment. 
Quô sublimior est ●loria, 〈◊〉 major cura. Cyprian.  Yet this Dignity calls for Duty; for a Servant how great so ever he be, is but a living Organ (as the Philosopher calls him) to serve his Master with all his might; he works for him, he gets for him, he lives to him and dies to him, he's wholly at his beck and service; so must Magistrates who have received their power from God, spend themselves and all they have for his honour: for albeit they are Gods amongst men, yet they are but men with God; the greatest Emperor is but his Minister; They are Rulers over the persons, yet are but servants for the good of their people. People must serve them, 
Qui imperat, ser●us servorum est. Luther.  and yet they are the greatest servants. As 'tis the duty of all to serve them, so 'tis their Office to serve all.  
2. As Magistrates and Ministers are both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Servants, and have the same 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 assist each other in the promoting of God's 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. jer. 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 Winter's 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: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homer-lliad. b▪  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 Poisonous Pastures of Heretics. The weak Lambs of Christ he must carry in his b●som, and the strong he must preserve from going astray; this is the meaning of that in Numb 27. 17. where M●ses prays 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 God's people! he even consumed himself till he had assistants provided for him, Ex●d. 18. 18. 'tis said of Agesilaus, that so great was his care of the public 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 Caesar's are set up by God for the benefit of his people, who are exposed to more dangers than other men. Shepherds are set for the safety of the Sheep and not of the Wolves; and as for the punishment of wicked men, 'tis 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. 'twas the sin of the Bishops, that they would be Bishops in the Church, and Lordkeepers, Lord Treasurers, Privy Counsellors 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 loitering hath come up, Preaching hath gone down, contrary to the Apostles times; for they Preached and Lorded not; but now they Lord and Preach not. They that be Lords, will ill go to plough; 'tis no meet office for them, it be seems not their State, and thus came up Lording Loiterers: and if the Ploughman in the Country were as negligent in his Office as Prelates be in theirs, we should not live long for want of food. 
Latimers' Sermon on the Plough. p. 19, 20.  Let such consider, 1. That Magistracy and Ministry are two distinct offices, to be executed by distinct persons, 
V. Tilenum in Syntag. p. 2. Disp. 32. Thes. 33. & Amefi● Medul. l. 2. c. 17. §. 48.  (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, jeremiah 5. 30, 31. Ezek. 34. 4.  
2. Christ himself tells us that his Kingdom is spiritual, 'tis not of this world; and when they sought to make him a King he fled from them, john 6. 15. and refused to divide inheritances (Luke 12. 14.) or to sentence the woman taken in adultery which belonged to the Magistrates office, john 8. 11. yea he forbade his Disciples and their Successors the exercising of any Lordly or Political dominion, 
Stetisse lego Apostol●s judicandos, non sedisse judicantes. Bern. I. 1. de consid.  Mat. 20. 25. & Luke 22. 25. And if they might not serve Tables and see to the Poor, because it hindered their studies, (Acts 6. 2.) much less may they attend Seats of Judicature which are greater impediments; 
Concil. Eliber. Can. 19 Carthag. 1. Can. 6. 9 Chalcedon. Can. 3. Constant. 6. Can 9 Mogunti●. C●n. 10. 12. Rhemens'. Can. 29, etc.  besides they are expressly commanded not to entangle themselves in the things of this world, 2 Tim. 2. 4. and this drownig themselves in secular offices is condemned by many Counsels.  
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 Monarches are compared to Beasts for their cruelty, (Dan. 7. 3. 7.) when they should be Angels an● Guardians to defend, they are devouring beasts that have Teeth, great Teeth, great Iron Teeth (so is that beast in Daniel described) to show what spoil and havoc 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, john 21. 15, 16. my Lambs, my Sheep; not Thy Lambs or thy Sheep. When Solomon prayed for an understanding heart, 'twas that he might Judge Thy people (1 Kings 3. 9) Not my people to flay, 
Reipublicea salus suprema lex est●, & praecipuus scopus quem sibi quilib●t Magistratus proponat. Plato de Rep. l. 1.  slay and destroy, but Thy people to be loved, fed, and defended by me Princes are not set up to seek themselves, but their people's good.  
3. In Excellency. As the Shepherd excels his Sheep, 
Magistratu dignum non esse qu●nquam qui non sit m●li●r subdi●is, dixi● Cyrus.  so should Rulers excel their people. As Sanl was taller by the head and shoulders than other men, so ought these to excel in Wisdom, Temperance, Righteousness and Religion, that by their good Example they might lead their people after them. ●gesilaus said well, A Prince must outgo his Subjects, no● in Lust and Pleasure, but in Temp●rance and magnanimity. So said Cyrus, He is not worthy to govern, that is no better nor more virtuous than they over whom be is to command.  
10. Healers and Binder's and Chirurgeons, which bind up the wounds of their people, and labour to heal ●he divisions which are amongst them; 
Chobesh, liga●or vuln●rum, from Chabash to tie fast, because 'tis the part of a good Prince to bind up the wounds of his subjects, the light of his countenance should be as life to his people, and his favour as the latter rain, Prov. 16. 15.  hence 'tis that job 34. 17. Isa. 3. 7. Rulers are called Hearers or binder's up, a Metaphor taken from Chirurgery, and the binding up of wounds and sores 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 the other.  
11. Pillars of a State, it cannot stand long without them. The world would soon fall into confusion and shatter all to pieces (as to its civil capacity) if the Lord had not founded it on the Pillars of Government, Psal. 75. 3. I bear up ●he Pillars of the earth, David a King was a Pillar that by his wisdom and faithfulness did bear up the inferior Magistrates, whom he calls the Pillars of the earth in a Political sense. These are the stakes in the hedge of the State, which keep up the sense that the wild beast enter not▪ yea the Lord looks at any one of them as able to make up a breach against him, Exod. 32. 10. Ezek. 22. 30 31. jer. 5. 1. If the Lord could have found but a man that executed judgement i. e. but one faithful Magistrate in jerusalem, he had spared it for his sake. One Phineas executing judgement stayed the Plague, Psal. 106. 30.  
12. Christ's or the Lords anointed, So Saul was called, 1 Sam. 12. 3. 5. & 24. 6. and David 2 Sam. 19 21. Psal. 84. 9 & 132. 10. and Cyrus though a Heathen and one that had not received the external unction of Oil which the Kings of Israel received at their Inauguration, yet being appointed of God to do him service, this call of God was beyond all the external unction in the world. Isa. 45. 1. 'tis true the Kings whose choice had somewhat extraordinary in it, were installed into their office by pouring of Oil upon them, 1 Sam. 10. 1. & 16. 12, 13. 1 King 19 15, 16. & 2. 9 3. 
See more fully our Large Annot. o● 1 Sam. 10. 1.  Now this Ceremony of Anointing signified that they were called by God to their office, 
Ungere aliquem est eum tum mu●●eri alicui praeficere, t●m dous ad ill●m obeundum necessariis inst●u●re; ita ut unct●o●●is 〈◊〉 duo complectatur. 1. Destinationem seu Vocationem ●d aliquod munns. 2. Donorum ad munus illud exequendum necessariorum collationem. Ravanellus.  and should receive from him all gifts and graces needful for their places. Yet this Title is given to all believers, Psal, 105. 15. 1 Cor. 1 22. 1 john 2. 20. 27.  
13. Dignities, Glo●ies and Majesty's, Dominions, Principalities and Powers, Rome 8 38 2 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gloriae.  Pet. 2. 10. jude 8 all in the Abstract, put for men that are set in Power and Dignity, and because of that glory and excellency wherewith God is pleased eminently to adorn them. Though Libertines reproach them as Inglorious and fools in Israel; yet the Holy Ghost forseeing what spirits would arise in Gospel-times, calls them Dignities and Higher Powers in respect of their Superiority and pre-eminence above others, and in respect of those glorious gifts and endowments which God adorns them withal, whereby they are fitted for an honourable, fruitful and faithful discharge of their office, as wisdom to discern between good and evil, clear apprehension, Magnanimity and Zeal. Thus even Saul when he was made a King, was said to be another man i. e. he was adorned with Prudence, Clemency, Magnanity and other Princely virtues fit for his place, 1 Sam. 10. 9 and so was David, 1 Sam. 16. 13. These are the light and glory of a land, of whom we may say as the people did of David, that he was worth ten thousand of them. 2 Sam. 18. 3. & 21. 17.  
14. Nails and Pins upon which all the burden hangs, and therefore they have need to be fastened in a sure place, keeping close to the Rule of the word; never till then will they be a glorious Throne to their Father's house, Isa. 22. 23. Now the Magistrate is compared to a Nail fastened in a Wall.  
1. For Stability and firmness; as a Nail driven into a Wall sticks fast, so God will establish and confirm the power of Magistracy, that it shall be no more removed than a Nail that is driven up to the head, which may be matter of singular comfort to all faithful Magistrates, who must look to encounter with many difficulties and indignities from an ungrateful world. But he that hath called them to their honour, will keep them there, and fix them with his own hand, whilst they walk in his fear, doing justice and judgement, Prov. 29. 14.  
2. In respect of Utility; as a Nail that is fastened in a Wall is fit for many uses; so a faithful Magistrate is many ways benefical to the people where God hath fixed him; and as Pins do fasten Tents, so these help to fix us in our places in peace, in despite of Oppressors, Zach. 10. 4. and as the beams of a building are fastened and united by nails one to another; So Magistracy is a means to unite people together in Society and Amity.  
3. In respect of the weighty labours that lie upon him. We know every one is apt to clap somewhat upon a Nail or Pin. Arms, Utensils, Vessels, great and small we use to hang upon the wall. So the Magistrate is usually loaded with employment; every one comes to him for support, defence and succour. They lay and leave their loads with him, all the necessary Utensils of the house hang on this Nail. Upon it hang Vessels small as well as great; their Justice is or aught to be as large as Solomon's wisdom which extended to the Hyssop, as well as to the Cedar; Isa. 22. 24. They shall hang upon him all the glory of his Father's house, and all the Vessels of such quantity, even little Cups as well as great Flagons: all affairs, great and small, and all the weight of the Commonwealth shall hang on him from the highest to the lowest. The glory of a Nation hangs on the Nail of Government.  
15. Corner stones, which laid in the foundation do uphold the building. The man stress lies on the Corner-stones; Zach. 10. 4. out of him shall come the Corner; What's that? why the word is a Metaphor commonly used for Governors and Magistrates, 
Phinah, angulus exterior aedificii, & per M●taph. Princeps qui est ●obur po● pali. Leigh.  1 Sam. 14. 38. judg. 20. 2. where the chief of the people (in the fountain) are called the Corners of the people. As Christ is the Cornerstone on which the Church stands, (Isa. 28. 16. 1 Pet. 2. 6.) So the Magistrate under God helps to uphold the Commonwealth.  
2. These help to Unite the building and keep it together that it fall not asunder. As stones laid in the corner of a building where two Walls meet, are thereby united, strengthened and supported; so Magistrates are the stay and strength of a place, (Esa 19 13.) they are the strong Towers and Bulwarks of a State. 'tis true, all the stones in the building do conduce to the upholding of it; 
Angul●s Metaphoricè voca●●● Pr●●ceps qui ●mpubI cam continct, stringit, prospicit & r●b●rat, ut angulas utrum● pariet●m in dom●. Hie●om.  but the main weight of all lies on the Corner-stones; draw out these and the building cannot stand. As Sampsons' strength lay in his locks, so doth the strength of a State in these.  
3. As 'tis an Uniting, so 'tis also an Adorning stone, 'tis an Ornament to the building, because there is more labour spent in Polishing the Cornerstone, then in the ordinary stones of the building, Psal. 144. 12. Magistrates are usually endowed with more choice parts and gifts than others, as I have showed before.  
16. Shields of the earth, Psal. 47. ult. Isa. 21. 5. jer. 51. 11. those which we call Rulers, the Original calls Shields and Bucklers, 
Sit Princeps Clypeus, non malleus.  Host 4. 18. Magistrates like Shields should protect God's Sabbots, Ordinances and people in their lives and estates from the violence of those Sons of Belial which labour to bring all into confusion that they may the better enjoy their own lusts. A Shield is for Preservation, 'tis a kind of Partition-wall between a man and danger, 
See more in Dr. Reynolds Assize Sermon on Psal. 47. ult.  it bears all the darts that are thrown at us. When judgements are abroad, they should with Moses, joshua and David by prayer wrestle with God, and lie in the breach to turn away God's anger from them: then God will be scutorum scutum, a Shield of defence to such Shields of the earth.  
Government is that Staff of Beauty with which God protects his people, Zach. 11. 7. 'tis called a Beautiful Staff for the profit and comfort which comes to us by it. As the Shepherd's staff is for direction, correction, defence and support, even so is Government. 1. It directs a man that is willing to live in Order, what to do, and what to shun. 2. It corrects him that will not be ruled. 3. It defends the poor and oppressed, and is a support to him who is wearied out with hard dealing from men.  
17. Angels, for Wisdom, Purity, Righteousness and Majesty. As the Angels are Gods Messengers always ready to execute his will; So Magistrates must be prompt and ready to defend the good, and punish the wicked according to God's Commandment, 2 Sam. 4. 17. 20. & 19 27.  
18. The Foundations of the earth, Psal. 11. 3. & 82. 5. Micah 6. 2. If the foundations be destroyed what can the righteous do? When there is no Law for lewd and loose men, what can the Righteous do but glorify God by mourning for the things which they cannot mend, and yet comforting themselves with this, verse 5. that the Lord is still in his holy Temple and hath his Throne in Heaven, q. d though all be in confusion and we can see no help on earth, yet we will look unto God for aid, who sees and considers the sorrows of his people, and who can and will help them, when men will not. Magistrates under God are a special means to uphold the world and keep it from running into confusion; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fulcrum & fundamentum populi.  hence they are called Adonai, from Eden, basis (Gen. 45. 8. Isa. 22. 18.) because like a foundation they uphold the building; hence Rulers and Valiant men are called B●rrs (Hosea 11. 6. we read it Branches, 
Badim propriè rami sunt arborum densiores & crassiores, parandis vectibus idonei, ●nde quidam vertunt Vectes ●jus. Rivet.  the Original will bear both) which help to fasten our gates, and as the Ark was carried with Bars, so the weight of the Commonwealth lieth on these.  
19 Signets or Sealing Rings which are near and dear to us, being continually worn by us, jer. 22. 24. Hag. 2. ult. With these we seal our choicest secrets and ratify what we would keep safe, wearing them as an ornament on our right hand, and giving them as Monuments to our intimate friends. Thus pharaoh gives joseph his Ring, Gen 41. 42. and Ahasuerus gives Haman his darling a Ring, Hest. 3. 10. So the Prodigal when he was restored to honour and freedom from his swinish kind of life, had a Ring given him by his Father as a Testimony of his intimate love to him, Luke 15. 22. In these also the Jews did inscribe some name or character of that which they held most precious: hence the Spouse desires of Christ, that he would set her as a Seal on his heart, i. e. that he would further assure her of his love and confirm it to her, 
Pone●e aliquem ut sig●ttum brachio vel cordi suo, est eum summo in pr●tio habere, vehementissime amare, arctissimè sib● adjungere, studiosissime curare, ●overe, custodire ac tueri. Ravanellus.  that she might be kept safe from her enemies, and never be forgotten by him, Cant. 8. 6. By all this we see Gods tender care over Magistrates, and how he accounts himself honoured by them; they are as a Signet on his right hand to him when they build his House, promote his Worship and defend his people. Though they may be contemptible in the eyes of the Sons of Belial, yet they are precious and lovely in God's eye.  
20. Captains, Guides, Overseers and Watchmen, 1 Sam. 9 17. Psal. 127. 1. Prov. 6. 7. Mat. 10. 18. Acts 7. 10. 1 Pet. 2. 14. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deuces & praesides.  As Ministers are guides and Bishops in an Ecclesiastical sense, because they must see to the flock that is committed to their charge, (Acts 20. 28. Heb. 13. 7. 17.) and lead them both by their light and lives: 
Vos estis Episcopi in Ecclesia; 〈◊〉 extra Ecclesiam sum constitutus, dixit Constantinus Imper.  So Magistrates are Bishops and Overseers of the people in a Political sense, and must use all means that their people under them may live in Peace and Piety.  
21. A Rock, a Covert and hiding place from storms and Tempests, Isa. 32. 2. Ezek 28. 16. Nahum 2. 5. A man, i. e. a King, shall reign in righteousness, and Princes shall rule in judgement. ver. 1. viz. Hezekiah and his Princes, 
Hezekias' ●rit ut latebra, rivus, Umbra.  yea all employed under any of these; for the meanest in places of authority participate (according to their measure) of that which is here said of the highest; every one that is set above others, may and must some way be a shelter and refreshing to the afflicted. This the four ensuing Metaphors do excellently imply setting forth the Beauty and benefit of Government. 1. Ruler's shall be a Hiding place and covert; these are words of Latitude, 
Rex pius est murus à vento, Portus in tempestate, Rivus in siti, Umbraculum in aestu; heac multò abundantins praestitit Christus, cujus Typus erat Hezekias populo suo graviter afficto atque jactato à vento vehementiori, a graviori siti●, ab ardentiori aestu Sanctius in locum.  implying any kind of shelter; by the fist we may understand a Wall, a high bank, a thick hedge or great Tree, to any of which we creep in a windy day. By the latter may be meant a house or haven to save us from storms either upon Land or Sea; Wind imports lesser evil, annoying us; Tempests, greater mischiefs quite overwhelming us: Both these Metaphors show that protection is part of good Government. In the other two there is a further thing. 1. Refreshment in inward drought, by Rivers of Waters which are very precious in deserts. 2. In outward scorching heat, by the shadow of a great Rock, both most comfortable and reviving to the languishing and tired traveller, almost ready to die for thirst, or melted with the burning heat of the Sun, in those spacious plains and uninhabitable deserts. This Text alludes to Gospel-times, 
Heac Historicè de Hezekia, Allegoricè de Christo dicuntur. Aquinas.  and is fitly applied to Christ, but in the Letter it relates to Rulers and Magistrates, as Hezekiah and his Under-Officers.  
NOW all these Titles of honour God hath given to Magistrates to encourage them against those discouragements which they are sure to meet withal in the faithful discharge of their duty.  
2. It should teach us to lament the loss of good Magistrates. If he that hath lost a good Father, Friend, Guardian, &c. cannot but mourn; how great then should our mourning be for the loss of a gracious Prince in whom all those Titles of love and respect do concentre and meet! When good josiah was dead, what bitter lamentation did the people make, (2 Chron. 35. 24, 25.) First All judah and jerusalem mourn for him. 2. 'tis with a great mourning; the lamentation for him is put as the the highest Precedent of mourning, Zach. 12. 11. Great losses call for great lamentation. The loss of godly Magistrates and godly Ministers, are great losses, and therefore the Saints lay them deeply to heart. When Moses was dead, the people mourned for him thirty days, Deut. 34. 8. when Samuel died, all Israel mourned for him, 1 Sam. 25. 1. yea when Saul a wicked King and David's enemy too, was dead, yet see how he laments his fall, and makes a Panegyric or Funeral Oration in his praise, 2 Sam. 1. 17, etc. So good Ministers are spiritual Fathers, the Chariots and Horsemen of Israel, and therefore we should lay to heart their deaths, Num. 20. 19 2 Kings 13. 14. Acts 8. 2. and the rather because 'tis the sins of a people that provoke the Lord in wrath many times to remove godly Magistrates and Ministers from amongst us.  
3. Those Titles of Dignity do show Magistrates their duty. Let no man glory in Empty Titles, but labour to answer them in obedience. 
●t inveniantar in opere, ●nod signantur in nomine. Non sunt hic inanium figmentorum, sed rerum verissimarum tituli. Musculus.  Let your lives and your names answer each other. Remember that God hath given you Magistratical gifts not for yourselves, but for the good of others, and to him you must shortly give an account of all the Talents which he hath entrusted you withal. Harken not then to flatterers who would puff you up by telling you that you are Gods, and Sons of the most High, and therefore you may do what you please, you are to account to none but God; Where the word of a King is there is Power, and none may say ●nto him What dost th●●? Eecles. 8. 4. and Samuel tells the people (say these Court-Parasites) that Kings have absolute power over the lives and estates of their Subjects, 1 Sam. 8. 11. to 18. Thus they make Kings glad with their ●yes, Host 7. 3. and are the worst sort of Beasts; for whereas other beasts pray upon dead carcases, those devour men alive.  
As for that Text, Eccles. 8. 4. the meaning is, that where the word of a King is, there is power, viz. to punish such as do evil, and none can call him to an account for so doing; and in this sense none may say unto him What dost thou? else the wicked actions of Kings may be, yea and have been reproved. Nathan reproved David, saying, What hast thou done? Elijah reproved Aha● for his murder, saying, What hast thou done? 'tis only God's Prerogative Royal to do whatsoever pleaseth him and to be accountable to none; none may say unto him What dost thou? 
Nulla potentia ●ida est, ●isit nimia. Sen.  Dan. 4. 35. The greatest men in the world are, or should be under Law. 'tis not for any man to say, 
Tyrannus dicitur 〈◊〉 ●uvos, i. e. liber & immunis à reddendis rationibus. Arist. Polit. l. 4.  (Sic vol●, sic jubeo, stat pro ratione voluntas.) My will's my Law; no Kings themselves must read and rule by Law, Deut. 17.  
2. As for that Text in Samuel, 'tis the threatening of a Judgement, and not the Imposition of a Duty. q. d. 
Deus h●c jus nec sancit, nec approbat, sed tantum praedicit, ejusque acerbitalem graphi●è depingit, ut eos à Petitione Regis qvellat. à Lapide.  This people shall dearly rue the casting off that Form of Government which I have given them; for I will give them a King in my wrath that shall deal like a Tyrant with them, taking away their goods and Cattle from them by violence, and making slaves of them and theirs, as the Kings of the Nations whom they desire to be like, have done to their subjects, ver. 9, 11. Samuel tells them, this will be the manner of your King. The Court-Bishops render it Ius Reg●, 
Ius Regis dicitur quod à r●ge non pro suo officio, sed per su● arbitrio; non pro aequitate, sed pro Voluntate institutum est. Mendoza in locum.  the Right of the King, and thereupon inferred that all the Subject had was in the Power of the King and lay at his mercy. But Misphat Hammelech doth not here signify Right, 
Non h●c depingitur quod Reges jure possint, sed quid audeant, & pro suprema potestate quam habere se p●tant, contra naturae leges & omnem humanit atem Tyrannicè decer●●nt. Sanctius.  or what Kings the jure aught to do, but what the facto they would do to satisfy their Lusts of ambition and covetousness. This will be (their custom for so the word is rendered, Gen. 40. 23. Exod. 21 9 1 Sam. 2. 13. yet that did not justify the wickedness of the Priests) not Right; for if Kings might lawfully do all that is here set down, 
Cum leges praescripsisti aliu, praescripsisti & tibi; siquidem naturalis aequitas postulat ut idem ius omnibus ex aequo reddatur; ut Ambrosius ad Valentin. Epist. 32.  than Ahab had not sinned in taking away Naboth's Vineyard by violence from him: but this is expressly forbidden, Ezekiel 46. 18. and God punished Ahab for it, 2 Kings 21. 18. but the Lord commands the King to study his Law, and to rule according to it, (Deut. 17. 16, 17, 18. & 22. 37.) which is directly contrary to this Ius Regu; 
Princeps dependet à lege naturae, divinâ & fundamentali; quatenus homo est, dicitur observare legem naturae; quatenus Christianus, legem divinam; quatenus princeps, legem fundamentalem. Maccovius.  for there the Lord commands the King not to multiply Horses. Ver. 16. but here 'tis sad he will do it, Ver. 11. The Lord commands that he should not covet riches, Deut. 17. 17. but here 'tis said ver. 14. that he'll get their Fields and Vineyards from them, and take their Cattle and Children from them, v●r. 14, 15, 16, 17.  
Caution. Yet this doth not debar Rulers from a Legal right over the persons and estates of men both in times of War and Peace; 
Distinguendum est i●ter temerariam regis cupiditatem & Reipublicae utilitatem ac necessitatem. Si Rex privatâ libidine & habendi cupidi●ate impulsus talia sibi vendicet, injustè ac Tyrannicè agit; sed si Reipublicae salute & utilitate id exigente, talia postulat, regiâ suâ potestate merito utitur. 2. Distinguendum inter rem & rei modum. Si Rex in hisce exigendis modum justum ac legitimum servet, & absque violentia operas, decimas & tributa pro regni sui statu ac necessitate exigat, non potest dici Tyrannus; si ver● modum necessarium & legitimum fuerit ●gressus, & ex subditorum incommodo suum duntaxat quaerat commodum, potestate suâ abutitur. Gerhard de Magistr.  provided they exercise it in a lawful manner, viz. for the promoting of the public good, and the defence of the Laws, Religion and Peace of the Land.  
Now as the Magistrates must take heed of Anabaptists on the one hand who offend in Defect, and give him too little; so he must take heed of Court-clawbacks' who offend in Excess and give him too much; 
Dum vitant stulti vitia, in contraria currunt. Horat.  they make a God and an Idol of him for their own ends, 
Domitianus juberet de se scribi; Dominus & Deus noster sic fieri ju●et. Sue●oniu●.  obeying his commands against God's commands, and preferring great men's wills before Gods holy word. Those cry up Kings as Gods, calling them Omnipotent, Unlimited, Independent, not to be questioned by any Authority, etc. Thus the Arminians (to curry favour with great ones, 
Errores Arminii qui coram supremâ curiâ dete●ti essent, ne Ecclesiis patifierent, omnibus modis allaboravit. Pezel. Melif. Hist. pag. 1196. 1203. Walaeus Loc. Com. Tom. 2. p. 17.  and the better to supress Synods) supersuperlatively extolled the Power of the Magistrate in Ecclesiastical affars; and this is the policy of many Sectaries in our days to cry up Magistracy, that they may the better cry down Presbytery, which they know would curb their errors and profaneness. Thus Erastus a Physician, but a rotten Divine, puts all Church-censures into the hand of the Magistrate, and so confounds Magistracy and Ministry together, which are too distinct offices, having distinct bounds and duties belonging to them, which they may not transgress upon pain of God's displeasure: If Vzziah the King will be so bold as to offer Sacrifice which belonged to the Priest, let him expect a Leprosy for his pains, 2 Chron. 26. 18. to 22.  
[See the Erastian Tenants fully confuted by the Learned Rutherford his Divine Right of Chrurchgovernment. Chap. 6. Q. 2. p. 257. to 647. and in his Due Right of Presbytery in fine, chap. 6. p. 387, etc. Gelaspy Aaron's Rod blossoming per totum. The Vindication of the Presbyterian Government by the Province of L●ndon, p. 8, 9, etc. Walaeus Loc. come. P. 2. p. 3. ad pag. 73. Apollonius, Ius Magistratus circa Sacra.]  
4. Magistrates must take heed of dishonouring their Honourabse calling by profane practices. Their lives should be an Epitome of their Laws. They are apt to call for Duty and Reverence, but let them do their duty to God and honour him, and then he hath promised to honour them; but if they suffer God's name to be blasphemed, and his Worship, 
How men abuse their authority, See Downamswarfar● l. 2. c. 11. p. 486, 487.  Day, & Servants to be despised, he will cause them to be despised, he will pour contempt on such Princes; job 12. 21. Psal. 76. ult. if El●es Sons be vile, it is because they made themselves so by their wickedness, 1 Sam. 3. 13. The loose lives of Rulers doth detract from their authority. As a wicked Minister cannot with comfort and confidence reprove another for those crimes of which himself is notoriously guilty; So a wicked, swearing, drunken Magistrate cannot with comfort punish another for those sins, whick riegn in himself. We Princes (said Queen Elizabeth) are set as t ●ere upon Stages in the sight and view of all the world; the least spot is soon spied in our garments, 
V. Cambdens Qu. Eliza●. English, p. 325.  a blemish quickly noted in our doings; it behoves us therefore to be careful that our proceedings be just and honourable. As Ministers in their calling, so Magistrates in theirs are Gods Ambassadors, and represent his person; and therefore they must do nothing unbeseeming their great Lord and Master. Since God condescends so far as to Gift them, and grace them with his own name, they must walk like Gods on earth. As Alexander said to one of his name, 
Nome● inane crimen in●mane. An empty name is a great shame.  Aut fortiter pugna, aut nomen depone. Either fight like Alexander or never ●ear his name. 
Loco ignominiae est dignitas in indigno, tanquam simia in te●to. Seneca.  So say I, either act like God or never bear his name. Rule as God would rule, Judge as God would judge, Punish as God would punish, and reward as he would reward. As he hath given you more Power and Opportunities of honouring him then he hath done to others, so he expects more from you then he hath done from others; for men to be called Gods and yet fight against God, 
Qu● fiduci● iniquitatem in tribunal su● admittent quod Dei viventis thronum esse audiunt? quâ audaciâ injustam sententiam eo ore pronuntiabunt quod divinae veritati designatum esse organum intelligent? Quâ conscientiâ in impia decreta subscribent eâ manu qua● ad perscribenda Dei acta sciun ordinatam? Calvin. Instit. l▪ 4. c. 20. §. 6.  to make Laws against his Laws, to use or rather to abuse their Power against that God that gave it, this is to be Gods in name, but Devils indeed. What? Gods and be Drunken? Gods and take bribes? Gods and be cruel and covetous, etc. Hell is full of such gods. To such we may say as Naomi said sometimes in another case, (Ruth. 1. 20.) call me no more Naomi, i. e. beautiful, but call me Mara●, bitter: so say I, call those no more Gods and Governors, but call them Beasts and Devils.  
Quest. But what must Magistrates do that they may resemble God whose name they bear?  
Answer. They must labour to resemble him. 

In nine Particulars,  
1. In Wisdom.  
2. Simplicity.  
3. Impartiality.  
4. Clemency.  
5. Patience.  
6. Tenderness to the 

Poor.  
God's name & Worship.  
God's Ministers.    
7. In searching into causes.  
8. Judging justly.  
9 Doing good to all.    
1. They must get Wisdom and dexterity in their calling. As Ministers, Mal. 2. 7. so Magistrates should be men of Knowledge, Deut. 1. 13. 
Superiores sint qui superiores esse sciunt. Bern.  Psal. 78. ult. able to discern between good and evil, that they may rightly time and circumstantiate their actions, 
See Dr. seaman's sir▪ on 1 King. 3. 9 Preached 1644. pag. 22.  (Eccles. 8. 5.) and thereby uphold the State, Prov. 29. 2. David was wise as an Angel of the Lord, 2 Sam. 14. 17. Ezra must appoint none for Judges but such as know the Law, Ezra 7. 25. 'tis an art of arts, 
Ars est difficilli●a rectè gubernare rempublicam nullum enim animal homine morosius.  and a science of sciences, even one of the hardest works in the worlds rightly to rule men. He had need be an Argus, or like the Ring in Ezekiels wheels, 
Quantum prudentiae, in●egritatis, mansuetudinis, continentiae & innocentiae studium debet esse in ●●s, qui divine justitiae ministros se esse norunt? Calv.  full of eyes, Ezek. 1. 18. another janus to look forward and backward that he be not surprised. Men are witty in wickedness, and subtle to smooth over bad causes with fair pretences; 
Psal. 58. 2. & 94. 20. Job 13. 4. Jer. 5. 26. Sinners are Impudent, and Innocency is modest and ofttimes uneloquent  So that if the Magistrate be not a very wise, judicious, experimental man, they will easily escape the sword of Justice; hence Solomon is commended for ask Wisdom, 1 Kings 3. 9 
Qu● honestior conscientia, iis plerumque frons imbeci●●ior. Hieron.  'tis well observed that Rome saw her best days under her most learned Kings and Emperors, as Numa, Augustus, Titus Constantine, Theodosius, etc. 
Plato could say, Felice's fore respublicas, si vel studia sapientiae consectentur reges, vel sapientes imperent. Illasresp beatas fore in quâ juvenum hastae, senum concilia pollent, dixit Putarch.  An ignorant Ruler is like a blind Pilot that lets the Vessel be ruined on Rocks and Sands. Hence 'tis set down as a sore judgement when Princes are children, and Babes rule over men (Isa. 3. 4, 5.) not children in years, but children in discretion; then men fall to oppressing and wronging one another. As bodily Physicians, 
justit a sit coeca in exequendo, oculata in dijudicando.  so State Physicians should have an Eagles eye, a Lion's heart, and a Lady's hand. Such as Rule others, had need to be well instructed themselves, that so they may see with their own eyes. 'tis dangerous for Church and State when the Governors of it are ignorantly led by others, 
Debet Magistratus summus religionem quam defendendam susci●it, etiam cognoscere, in eam inquirere, de ea judicare, eamque prius judicio su● non tantum apprehensivo, sed etiam discretiuc comprobare, etc. Hommus Disput. 30. 156. Ubiplura.  and cannot Judge of the things which are propounded to them. Hence 'tis that the Lord would have them to Write, Read and Study his Word, that they might be able to Rule according to it, Deut. 17. 18. which made Iehoia●a the High Priest at the inauguration of King joash to deliver the Testimony or Book of the Law unto him, (2 Kings 11. 12.) that by observing the Precepts and Precedents there recorded he might Rule accordingly. He must know God's Law, and he had need to know the Laws of the Land too; else how will he be able to determine according to Law, if he do not know the Law? The Scripture is the best counsellor for the greatest Stateseman in the world. This is the way to make him 
* See Mr. Strong. 31. Ser. pag. 617. ☞  prosper, josh. 1. 8. To this end they should get Godly and Learned Counsellors about them, that they may be able to resolve their doubts, and direct them in God's paths. 'tis of great Consequence for Princes to have a joseph, a Nehemiah, a Nathan, a Daniel about them. Whilst Iehoia●a the Priest lived who was a pious and a learned man, it went well with King joash and all his Kingdom, 2 Kings 12. 2. but when that good man was dead, all went to ruin. As a Minister must not be a Novice left he fall into Temptations; so a Magistrate had need to be an experimental, well-seasoned piece that he fall not into snares: and as a Minister should have somewhat in him more than an ordinary man (ex quovis ligno non fi Mercurius) 
* See more on Ver. 5.  ignorant logs become not Thrones and Pulpits; so a Magistrate should have something in him that is eminent and exemplary, and something of an 
* V. Langii Polyanth. de Magistratu. Q. 10 Q. 11. mihi p. 1666, 1667.  Orator, whereby he may persuade to goodness, recall men from wickedness, commend the Virtuous, disgrace the Vicious, comfort the comfortless, 
V. D. Halls solomon's Politics Vol. 1. p. 211. folio. V. Moll. Histor. Observat. chap. 2.  and exhort men to Virtue. julius Caesar got the Empire and held it by Arms and Letters; hence he is painted standing upon the Globe of the world, holding in his left hand a Book, and in his right a Sword, with this Motto, Ex utroque Caesar, Emperor by both.  
2. In Simplicity. God mingles with nothing; 
Nec timidi, nec tumidi. Male irato fcrrum committitur; debet omni perturbatione liber accedere ad re●● summâ diligentiâ tractandam, pote●tatem vitae necisque Seneca l. de. Ira cap. 16.  he's free from the mixture of a private or passionate spirit. So should Rulers be pure gold without any dross (as much as in them lies) of sinful anger, malice, fear, or hatred, Isa. 1. 25, 26. he that cannot rule himself, is unfit to rule others.  
3. Impartially. As God is no respecter of persons, but punisheth sin where ever he finds it, be it in rich or poor, (2 Chron. 19 7. job 34. 19 Acts 10. 34. Rom. 2. 11. Gal. 2. 6.) so Rulers must imitate and follow him in their measure and degree. Thus ● maziah did justice on those that killed his Father; he did not protect them by his Prerogative, 2 Kings 14. 5. and Asa deposed his own Mother for her Idolatry. 
Of this see more in ver. 2.   
4. In Clemency, Pity and Mercy. God is pitiful even to the Rebellious, and loath (if by any means it might be prevented) to destroy them, Psal. 68 18. Hosea 11. 8. He is not extreme to mark what we do amiss, but is slow to anger, though he be great in power.  
In this the Gods on earth must imitate the God of Heaven; 
Sit piger ad poenas princeps, ad praemia uclox, N●m virtus magnos haec facit una D●os.  they must not oppress their brethren, Ezekiel 45. 8. nor rule over them with rigour, L●v. 25. 43. they must not be like roaring Lions and evening Wolves which leave not the bones till the morning, 
〈◊〉 Scipio laudatur, qui malle se unum servare civem, quam mille occid●re dixit.  Zeph. 3. 3. but they must consider that they rule over men and not beasts, and therefore they must deal tenderly and mercifully with them, 
●enevolentia populi erga Principem est tutissimum illius munimentum. Gerhard. V. Taffyn of Amendment, l 3. §. 51. p. 378. Diligi Princeps nisi ipse di ligat, non potest. Pliny.  that they may get the affections of their people which is the best upholder of the throne, Prov. 20. 28. David by loving compeliations wins the people's hearts, 2 Chron. 10. 7. Hear my Brethren and my people. So Theodosius by his loveliness and clemency gained many Kingdoms: 
Joshua 7. 19  The Goths (after the death of their own King) beholding his Temperance, 
V. Aug. de Civit. Dei l. 5. c. 26. & Orosius l. 7. c. 34. Duo sunt nomina, Homo & Peccator. Aug. As a malefactor, punish him; as a man, pity him.  Patience and Virtue, gave themselves up to his Government. When Cicero would claw Caesar, he tells him that his Valour and Victories were common with the rest of his Soldiers, but his Clemency and goodness were wholly his own. 
V. Pezelii Melefic Histor▪ p. 336. folio. Plura clementiae exempla invenies apud Valer. Max. l. 5. c. 1. p 417. edit. ult. & oped. Multos timere debet, quem ●ulti timent. Sen.  Nero in the beginning of his reign, when he was to set his hand to the sentence of condemnation, would say utinam nescirem literas! I wish my hand could not now write!  
Rigour breeds rebellion. Rehoboam by his cruelty lost ten Tribes in one day, 
Prima principis dos clementia. Calvin.  1 Kings 12. 16. Choose then rather to offend on the merciful hand, since 〈◊〉 much safer to account for mercy then for cruelty. Let the sword of Justice be furbisht with the oil of mercy, 
Rex apum aculeum ●on habet, vel certi eo no● utitur; exemplar hoc magnisregibus ingens. Plin. Nat. Hist. c. 17. Caveat Magistratus ne aut nimiâ severitat● vulneret magis quam medeatur, aut superstitios a clementiae affectatione incrudelissimam incidat humanita●em. Calvin. Maxima peccandi est illecebra impunitatis spes. Cicero.  though there be cases wherein severity must be used; for we must beware of foolish Pity which ofttimes is mere cruelty both to thyself (it may cost thee thy life to spare the lives of those whom God hath sentenced unto death, we must not be more merciful than the Rule which God sets us, 1 Sam. 15. 9 & 1 Kings 21. 19)  
And Secondly to the party offending; impunity breeds Impenitency, it hardens men in their sin, and ofttimes brings them to a second murder, which the indulgent Magistrate becomes accessary too. When one told the King of France that such a one had committed a third murder; No, said one; he hath committed but one Murder, the other two are the Kings; for if he had not pardoned him, he had killed but one.  
Thirdly, 'tis injurious to the State to spare Murderers, Witches, and Blasphemers; the guilt of those crimes lies on the whole land, and cannot be set off but by doing justice on the offenders, Numb. 35. 33.  
5. In Patience. God bears long with the Vessels of wrath fitted for destruction. Rom. 9 22. he doth not presently cut of rebellious sinners, but waits long for their amendment.  
So Magistrates had need to be men of much Patience, to undego those burdens, affronts and injuries which they must expect (if they be faithful) from an ungrateful world; as we see in Moses, though a holy, meek, wise man, and one that had brought the people through many straits, yet when any new trouble came they were ready to murmur and fly upon him. 'twas a good saying of Theodosius, If any man speak evil of the Emperor, 
Magni est animi in● summa potentia injurias pati, nec quicquam est gloriosius principe inpunè laeso. Seneca de Clement. l. 1.  if it be of lightness, it is to be contemned; if of madness, to be pitied: if of injury, to be remitted. As he must in 
* Aut f●r aut seri; ne feriare feri.  some cases use the sword, so in some cases, (especially in his own) 'tis his glory to bear and forbear, Prov. 19 11.  
6. In Tenderness, 1. To the Poor. As God takes care of the Poor, the Fatherless and the Widow, who have none to take care for them. Psal. 68 5. So the Magistrate who hath power, must be a defence to those who have no power to defend themselves, But of this more. Ver. 3, 4.  
2. God is very tender over his people; they are the Apple of his eye, which is oculus oculi, tender, and the glory of the eye: the Signet on his right hand, his Jewels, his Portion, his pleasant Portion, & ●. So Magistrates must be very tender over them; the world is apt to wrong them, and trample upon them by reason of the Church's weakness; and therefore she is compared to a Vine, a Dove, a Widow, as Sheep, which cannot subsist long without a defence and support; and if Magistrates neglect their duty, yet God will never fail his people, but will reprove Kings for their sakes; and though his Church be weak, yet her enemies shall know that her Redeemer is strong. jer. 50. 34.  
3. God is very tender over his own Name, Day, Worship, Ordinances and Ministers, etc.  
So Magistrates as they are Gods Deputies, 
Prima Magistratus cura debet esse religionem veram promovere, & impietat●m prohibere. Ames. C. Cons. l. 5. cap. 25. Q. 2.  must especially look to the things of God. As God hath exalted them, so he expects they should exalt his Name and Worship; 'twill be the honour of their honours so to do. This was the glory of those godly Kings of Israel, that they made it their chief care to promote God's worship, and to abolish all the monuments of Idolatry. David saw to the ordering of God's worship, that it might be kept from confusion, 1 Chron. 23, 24, 25, 29. jehosaphat sent his Princes with the Priests to see Idolatry abolished, and the Truth settled, 2 Chron. 17. 7, 8, 9 Hezekiah purgeth the Temple, 2 Kings 18. josiah and Asa cast down Idols, and restored the worship of God, 2 Kings 34.  
Many would have the Magistrate to defend men in their Temporals, and see to the backs and bellies of people, as if he were some Butcher or Oxherd, some Turk and Tartar that never heard of God; but as for Religion (saith the revived Donatist of these times) that concerns not the Magistrate, 
Nec Prniceps corpora tantum hominum curabit, & negliget animos; non enim a●mentarium aut subulcum Principem fingimus, cui tantummodo venture, caro & cutis subditorum cur● sint, Apollon. Jus▪ Mag. circa Sacra. p. 106.  he must not once meddle with that; 
Quid Imperatori cum Ecclesia? dixit Donatus.  whereas this should be his chiefest care. That which we must chiefly pray for, that should be his chiefest care; but the great request of God's people is, 
See seven Reasons why Magistrates should more especially promote Religion, in Mr. A●●. Burgess his Ser. on judge 6. 27, 28. p. 5. etc. preached 1645.  that they may lead godly as well as peaceable lives under Magistrates, 1 Tim. 2. 2. hence 'tis that they are commanded to kiss the Son, obey his Commands, advance his Kingdom and promote his Worship. Even Aristotle could say that among other things the Magistrate ought to see to the worship of the Gods, 
See five Reasons for this in Mr. Ienly●s Ser. on Psal. 2 12. p. 6, 7 preached 1656. and on jude 8. Obs. 4. p. 3●0 sol o.  and that their holy things be kept from Violation. Mr. Perkius speaks well to this point. The Magistrates (saith he) look to Peace and civil order; 'tis 
V. Ari●t. Po●●●. ●. 6. c. 8.  well done; and 'tis their duty; yet not the Principal; and they do commonly fail in this, that they use not the sword for this end, to urge men to the keeping of the commandments of the first Table, to a practice of pure religion, and to the kee●ing of the Sabbath day. This is the main duty of the Magistrate, who bears the sword especially for the good of men's souls. Thus that worthy and eminent light of England.  
[That Magistrates ought to have a special care of 
Perkias' Treatise of Callings. Vol. 1. p 764.  Religion, See Davenant de judice fidei, pag. 91, etc. Musculu● Loc. Com. de Mag. mihi p. 630. folio. D. Go●ge his Arrows on Exod. 17. 15. §. 74. p. 323. Mr. Marshal's Sermon on 1 Tim. 2. 2. Taffyn on Amendmendment of life, l. 3. c. 6. pig. 327. Gerhard de Magistrate. p. 298, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 24, 25. Burroughs Irenicum chap. 7. Cottons Keyes. pag. 25. 53. D. Boltons' Arraignment of Error. pag. 312. to 348.] ☞  
2. If men be obstinate, the Magistrate may and must compel them to keep the Sabbath, and to frequent the Worship of God; 
See Mr. rutherford's Due Rights of Presbyt. p. 352. in sine libri.  though he cannot make them believe, yet he may make them hear. Parents may and aught to do thus much, and why not Magistrates then? 
Formido 〈◊〉 licet non reddat justos, utilis tamen est & servit tranqaillitati publicae, dum co●●itus reproborum per ill●m coerce ●ur. Musculus▪  (Exod. 2, 0. 10.) though they cannot compel them to grace yet they may to the means of grace. The Magistrate is Ensifer Dei, God's Sword-bearer, he must not bear or wear it for a a show, (Rom. 13. 4.) but draw it out and use it according as God directs him in his word, bringing the wheel of justice over the heads of the wicked; Prov. 20. 8, 26. He must not be like a cipher, of no use but to fill a place; like St. George on Horseback who sits with a drawn Sword, but never stirs nor strikes; nor like that Log of Wood which jupiter threw amongst the Frogs to be their King, which they soon trampled on with contempt. A Magistrate couchant makes offenders rampant; sin and error lose nothing by Indulgence; such ill weeds (if tolerated) grow apace.  
3. If they be Seducing Heretics, he must punish them according to their demerits. Evil doers are to be punished (that is confessed on all hands) but seducing Heretics are evil doers (Phil. 3. 2. & 2 Pet. 2. 14.) 2. Murder, Adultery, Theft, and such like works of the flesh must be punished; but Heresy is spiritual murder, adultery, theft, and expressly called a work of the flesh, Gal 5. 19, 20, 21. & lest any should think that this was Legal, 'tis plain that such aught the punished even in Gospel-times. Zach. 13. 3. The prophet there speaking of Gospel-times, tells us that he who speaks lies in in the name of the Lord, shall die for it. 2. If they be Idolaters or blasphemers, then 'tis de jure naturae, agreeable even to natural light, and founded on Reasons of immutable equity, as the glory of God, the good of his people, etc. that they should be punished, and so binds for ever. job tells us that Idolatry is a sin to be punished by the Judges, job 31. 27, 28. The 
* V. Pezelii Harmon. Remonstr. & Socinian▪ art▪ 21. p. 252.  Arminians and Socinians would have no Heretics punished or once molested by the Magistrate (that so themselves might escape in that crowd.) But what mischief and confusion this would bring to Church and State, I have 
* See my Commentary on ● Tim. 3. 8. p. 168, 169.  elsewhere showed at Large. Indulgence breeds Insolence and Impudence (as we have seen by sad experience) When Judgement is not speedily executed on evil doers, 
Impunitas incuriae soboles, insole●tiae mater, radix impudentiae, trangressionum nutrix. Bern. de consid. lib. 4.  they are hardened and heightened in sin, Eccles. 8. 11. Execution is the life of the Law: it is the same in Policy, which Elocution is in Oratory, the first, second, third thing, 'tis all in all. When the woman came to Philip King of Macedon for justice, he answered Nolo, I will not; but she well replied, Noli ergo regnare, Lay aside your king-ship then. So say I, will you not punish Blasphemers and Soul-murderers? then never bear the sword of justice. Either act like Magistrates, or never bear the office; either discharge the duties of your place, or leave it to such as will; for shame let not blasphemy escape better than Felony, let not a Cutpurse die and a blasphemer live. Do not punish him that speaks a word against you, and let him scape scot-free that speaks two against Christ. 'tis a Sin to be calm and cold when God is blasphemed. When Servetus that blasphemous Heretic charged Melancthon with harshness in a dispute against him, he answered, In aliis mitis sum; cum blasphematur nomen Christi, non ita. I can be calm (said Melancthon in other cases, but not in blasphemy. And whereas many plead conscience for what they hold, 'tis against their conscience to renounce such errors, and such Heresies; Mr. Burroughs shall answer them; 
V. Burroughs Irenicum Chap. 6. p. 34.   
1. An erroneous conscience doth not bind; you sin notwithstanding your conscience bids you do it. 
V. D. Bolton Arraignment of error, p. 337, etc.   
2. Whatsoever you hold, though conscience be never so much taken with it, if it destroy the power of godliness, if this man be in Christian Society, after all means used to reduce him, if he still persevere in it, he is (notwithstanding his conscience) to be cast out; if poison be got into a glass, and you cannot wash it out, the poison and glass too is be thrown into the sink.  
3. If the error with the profession of it be destructive to the State, and he cannot be reclaimed; he may likewise be cut off from it, or at least be deprived of the privileges of it, and benefits by it, notwithstanding his plea of conscience. Thus he, who yet allows too much liberty in some cases.  
Objection, This is persecution.  
Answer. Not at all; 'tis justice, not persecution to punish Thiefs and Murderers. These spiritual Thiefs and Murderers are the worst of sinners; others destroy but the estate or body, these kill souls.  
2 Its Christian wisdom to kill Serpents, Wolves, Foxes, Bears, Cant. 2. 15.  
3. 'tis love and compassion to the souls of the wicked, 
Nemo pcreat, ni●● quem perire ctiam pereuntis int●rsit. Seneca. H●ereticis obstinatis b●●eficium est morte multari; n●m quò diutius vivunt, cò plures errores excogitant, plures pervertuat, & majorem siói damnationem acquirunt. Musculus.  and may be a means to convert, or at least to restrain them, and so they may be the Ministers of God for their good, not only civil but spiritual; hence the Magistrate is called an heir of restraint, (judges 18. 7.) there was no Magistrate (or as 'tis in the fountain, Ior●sh gnetzer) there was no heir of restraint to repress sin, and restrain men from wickedness. 
Haeres interdicti vel prohibitio●is▪ Piscat.  Thus Saul's reigning was called restraining (1 Sam. 9 17.) because by his authority he restrained men from their licentious practices. 
He must restrain 1. Idolaters. 2. Seducing Sect-makers. 3. Vicious livers. V. Mr. Lysords Scr●on Dan. 3. 14. p 7, 8, etc.  When these Curbs are gone, horses run wild, and people are like Sons of Beli●l without a yoke.  
4. 'tis an act of mercy to others to keep them from infection; 'tis cruelty to the good to spare the bad.  
5. Had these Seducers and their followers power, they would be the greatest Tyrants and Persecutors in the world; witness john a Leyden and his fraternity.  
6. I would have all mild and gentle means used before men proceed to Judgement. 
Cuncta prius tentand●, etc. V. Dr. Boltons' Arraignment of error, p. 334, etc.  Care should be taken to inform their judgements and convince them of their evil ways. The Apostle is for two admonitions before Church censure, (Titus 3. 10.) and the censure of the Magistrate should not precede that of the Church. And if they be Heathens and Infidels, the gentler we must deal with them to win them to the Faith, 
Ad fiden nullus infidelis cogendus est; nam ea suadend●, non imperanda; dectores non tortores adhibendi: mon●ndo plus proficitur quam minando, docendo quam caedendo. Tilenus' Syntag. p. 634.  Titus 3. 2, 3. Abominable then is that cruelty of the Papists, who by inhuman tortures would force the poor Indians to baptise their Infants, and say as they say, and hold what they hold. All this is but a nullity; for as a forced marriage is no marriage, a forced profession is no profession. 
Quod cor nonfacit, non fit.   
7. We must distinguish of Persons and their errors: 1. Some are Seaucers 
See this question largely debated by Gerhard de Magist. p. 385, etc. Mr. Cobbet of Magistracy. Mr. Leigh in his Prolegomena to his Body of Divinity, in fine. The Author of the Bloody Tenent would have none punished. See him confuted by Mr. Bedford against Antinom. p. 78. and Mr. Cotton against Williams. Davenant de judice, p. 72. & Tactica Sacra lib. 2. cap. 2. §. 11. p. 123, etc.  and offend through wilfulness; though they be convinced, yet they will not be convinced, but walk turbulently and disorderly, disquieting both Church and State; these must be most sharply dealt withal.  
2. Others are Seduced and misled through weakness; these would be pitied.  
Next we must distinguish of errors. 1. Some are about Circumstantials and lesser matters, making no rent in Church or State, and here the strong must bear with the weak, Rom. 15. 1. Ephes. 4. 2. Galat. 6. 1. That friends might differ about the same things without breach of friendship, a very Heathens affirms.  
2. Some errors are fundamental and overthrow the very substantials and foundation of religion, 
Non eadem sentire d●os de rebus iisdem, Incolumi licuit semper amicitiâ.  directly or indirectly, 
M●gistratus propter solum baerescos crimen non quenquam occidat, nisi fortè horendae atque intolerandae in Deum blasphemiae, vel manifestae seditionis crimen accedat Hommius Disp 31. §. 4. p. 163.  mediatealy or immediately; Thus Arrians, Socinians, Antinomians, Papists publishing blasphemy to the disturbance of Church and State; such 
* Poe●●● capitali puniri potest non quà erro, sed quà Turbo. Prideaux.  turbulent Idolaters, & gross Heretics (as well as other gross offenders) may be punished with death as appears, Exod. 22. 20. Leu. 24. 16. Numb. 15. 30, 31. Deut. 13. 1. to 10. 1 Kings 18. 40. 2 Kings 23. 20. Ezra 6. 11. & 7. 26. Dan 3. 29. So saith Mr. Perkins, 
Haereticos, blasphemos & seductores capite mulctandos esse, multis argumentis probat doctis. Altingius, Problem 19, 20. & Zepper. de Lege Mosaica. lib. 4. cap. 3. p. 244.  The Magistrate who is the Vicegerent of the Lord, is the Keeper of both Table●, and therefore is to maintain Religion with the sw●rd; and so may put to death Atheists, which hold there is no God, of which sort there are many in these days: and Heretics which maliciously maintain and hold any thing that overthrows the foundation of religion in the Churches whereof they are members. 
Perkins on the Creed. p. 194. Vol. 1. V. Synopsis Purior. Theolog. Disp. 50. Sect. 56. willet's Synopsis controvers. 7. Q 2. p. 373. edit. ult. & Mr. Prins Treatise of the Power of Magistracy; an excellent piece to this purpose, where all the Anabaptistick cavils are answered.  Had this good man lived in our days, he would have been censured by some for Perkins the Persecutor; but wisdom is justified of her own children.  
4. God is very tender over his Minister's. None must 
* Neque tactu oris, neque tactu cordis.  touch his Prophets to hurt them; he takes the injuries done to them as done to himself; as they are subject to greater tentations, so they are under more special protection; he holds these Stars in his right hand, Rev. 2. 1.  
So Magistrates should be very tender over the Messengers of Christ, who are the best friends (if they be faithful) that Princes have in the world. Magistracy and Ministry, the Word and the Sword should go together. The Pulpit guards the throne; hence Nathan is called the friend of David, 1 Kings 4, 5. King joram calls Elijah his Father, 2 Kings 6 21. and I●●osaph●t calls the Levites his Sons, 2 Chron. 29. 11. and Hez●kiah spoke comfortable, delightful, pleasing words to the hearts of the Levites, 2 Chron. 30. 22. The Magistrate must protect their persons from Violence, and their maintenance from the encroachment of cruel cormorants; least by famishing them he bring a famine of the word upon the people. He must plant the word where 'tis wanting, and continue it where 'tis planted. 'twas well observed by Queen Elizabeth when the Justices of Peace in the County of Suffolk met her Majesty in progress, 
O● beatum popu●um in quo uno ore & uno animo utraque administratio ad Sa●ctam communionem cum civili societate continendam & augendam conspiraverit! Non min●●it illam haec administratio, sed altera alteram stantem confirmat, labantem statuminat, collapsam ●rigit. Junius Eccles. l. 3. ● 5.  every one of them having a Minister by him; I see the Reason (now saith the Queen) why the County of S●ffolk is better governed then other Counties; it is because the word and the sword go together. Then Church and State are like to flourish, when Moses and Aaron, Zerubbabel and Ios●ua, Zach. 4. 14. go hand in hand together. When the Minister reproves sin, and the Magistrate punisheth it; When the Magistrate makes use of the Ministers direction, and the Minister enjoys the Magistrate's protection; when joshua joins with Eleazar, and David consults with Nathan and Gad the Prophets of the Lord; and josiah with Huldah, and Vzziah with Zachariah the Priest, then and never till then can we look to prosper, 2 Chron. 26 5. 'tis Aaron's office to speak, but 'tis Moses his Rod that works the wonders. Ministers must Preach, and Magistrates must punish offenders.  
7. As God searcheth and inquireth in●o men's causes before he punish; and though he be the supreme and absolute Judge of all the world, yet we find that he first cited Adam, and gave him a fair Trial before ever he turned him out of Paradise, Gen. 3. 9 to 20. He never proceeds to judgement till the fact be clear; though he had a cry come up to him concerning the blood of Abel, 
Li●●t Deo omnia siat aperta, non tamen p●●●vit audita sed visa.  and the wickedness of Sodom, yet he searcheth and examines the matter to see if it be according to the report, Gen 4. 9, 10, 11. & 18. 21. So the Magistrate must be well advised what he doth, and ponder all circumstances before he pass sentence. So did job (Chap. 29. 16.) The cause that I knew not, I searched out. Oyer must go before Terminer. First Hear, and then Determine. Nothing must be done rashly and unadvisedly, but upon serious and mature deliberation must they proceed to judgement; else the Judge's temerity will prove the innocent persons calamity. As the Physician before he prescribes a receipt or diet to his Patient, will first feel the pulse, view the Urine, observe the temper and changes in the body, and inquire into the causes of the disease, that so he may apply a fit remedy suitable to the malady: so ought every Magistrate in causes of justice to hear both parties with equal patience, fully and fairly; to examine witnesses throughly, 
Qui ●●tatuit aliquid parte i●auditâ alterâ, aequum licet statuerit, bawd aequus erit. Seneca in Medea.  and to lay together all allegations, and give judgement accordingly. Reports and probabilities are no sufficient ground; there must be a proof, and that by men approved; else a I●z●bel may get false witnesses to accuse an innocent Naboth.  
Judge's must not first hang a man and try him after; the Law condemns no man till it have first heard what he can say for himself, john 7● 5. Acts 25. 16. 'tis worth observing what a heap of words the Holy Ghost useth to make Magistrates cautious in this kind. 1. They must search, 2. Inquire, 3. diligently. 4. they must see that it be true and certain that such an abomination is wrought. 5. ●hen and not till then must they proceed to Judgement, Deut. 13. 14. & 17. 2, 4. & 19 18. judges 19 30. many cases are dark and difficult, and so cunningly contrived that 'tis the King's honour to search it out, Prov. 25. 2. as we see in Solomen in that difficult case of the two Mothers, 1● King's 3. 16. 28. And if in lesser matters it be folly to answer a matter before it be heard; how much more in such weighty cas●s? Prov. 18. 13. Judges especially must take heed what they do. (2. Chr. 19 6.) and therefore 'twas a great oversight 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, 
jubetur Rex legum compendium propria manu describere, quo magis ea praecepta i●haereant animo; ●am legentibus clabuntur sententiae, quod lectio moras non patitur; qui autem scribit per ocium imprimit & infigit menti fingula fideliter. Philo de create. Princip. Non aliud potest Rex quam quod de jure potest. See Lex Rex, p. 179. to 255. an excellent piece to this purpose, by Mr. Rutherford.  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.) than 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 lieth in the Law, as Sampsons' strength lay in his locks, and these are the people's security. 
* V. Plura apud Gerhard. de Magistrate. p. 325, etc. Tom. 6.  Laws are the best walls of a City; 
Rex est Lex animal a. Philo  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; 
justum ●st Principem legibus obtemperare suis; tun● enim jura ab omnibus custodienda existinet, quando & ipse illis reverentiam praebet. Isidor.  without them the Commonwealth would neither have beauty nor being. Where the Magistrate obeys the Laws, and the people obey the Magistrate, there is both beauty, strength and safety. Such Magistrates as Practise their own Laws, may the more boldly punish the Transgressor's of them. 
Lycurgus' nihil lege ull● sanxit in a●os, cujus non ipse primus in se documenta daret. Justin. Hist. 1. 3. §. 2.  David that went before his people in an holy Example, threatens judgement against the workers of iniquity, Psal. 101. 'twas 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 public persons should have public Spirits; their gifts and goodness should diffuse themselves for the good of the whole. 
* V. Mr. Ant. Burges Ser. on Numb. 11, 12. p. 34. Preached 1645.  Their great care should be to promote the publich Interest more than their own. So did Moses, Ex●d. 32. 10, 11, 32. Nehemiah, (Chap. 5. 6. to 19) and David (Psal. 137. 5, 6. 
† See Mr. jacombs Seron Acts 13. 36.  Acts 13. 36) who served God and not himself in his generation. 
* Ipse se non habit, postquam mundus cum principem habere coepit.  'twas Caesar's high Commendation, that he never had himself, 
Non prees ut de subditis cresas, sed ut ipse de te. Bern.  after the world had him for a Governor; his mind was so set on the public that he forgot his own private affairs. The Stars have their brightness not for themselves but for the use of others. 
† Tyranaus suum spectat commodum, Rex vero subd●orum. Arist. Polit. 1. 8. c. 10. & Philo li 2. Allegor. p. 108, 109.  'tis for Tyrants to seek themselves; it becomes good 
Tu Civem Patremque g●ras, tu consule cunctis, Non tibi; nec tua te movean, sed publica dam●a. Claudian.  Governors to seek the good of their people. 'tis therefore made one special Qualification & Property 
V. Plura in Polyanthea, de liberalitate pag. 1567.  of a Magistrate that he be not covetous nor self-seeking. 
* See that Text fully opened in my Comment on 2 Tim. 3. 2. p. 26, 27. & Gerhard●de Magistr. p. 270. & Mr. Rob. Bolton Assize Ser. p. 59, etc.  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, Simony, Perjury, Sacrilege 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 Governors 
Nihil est tam angusti animi, tamque parvi quam amare divitias. Cicero lib. 1. Offic.  that are thus Qualified and do resemble God in the Particulars mentioned, shall have God's 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 Christ's Tribunal.  
[See nine Properties of a good Magistrate in Mr. Frosts Ser. folio. p. 288, 289. Dr. Halls Solomon● Politics. Vol. 1. folio. p. 209. See eight Qualifications in Mr. Gurnal's Servant on Isa. 3 26. p. 29, etc. Mr. Livesy, Iehosaphats charge. p. 135 etc. Mr. Baxters' Sheet of Directions to Justices of the Peace.]  
[Young Gentlemen that are towards the Law, may do well (in their minority) throughly to peruse Plutarch's lives; and specially his Morals, Seneca, Xenephons Cyropaedia, and Mr. Peachams complete 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 Husbandman's calling is looked upon as a mean employment, yet the Lord tells us that 'tis he who teacheth him to Blow, Sow, and Harrow, (Isa. 28. 24, 25, 26.) As he teacheth the Warrior to fight, Psal. 18. 34. and the Ruler how to sway the Sceptre, and Bezaliel his curious works, Exodus 35. 22. so he giveth Wisdom to the Husbandman how to order his affairs with discretion. 'tis reported of Heracli●us that when his Scholars had found him in a Tradesman's 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● persuaded his friends to go with him to a Forge, and he would show them Gods handy work there (Introite, inquit, 
Nihil in natura rerum tam ●ninutum, tamque vile & abjectum, quod non aliquid admirationis hominibus adferat. Aristot. de anima. 1. ●. c. 5.  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 footsteps 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 useful in their places: and if thou walk humbly with thy God in them, thou mayst come to heaven before Princes who ofttimes are Gods in name, but Devils indeed. 'tis 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 Precedent 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 (job 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, remembering Gods All-seeing eye is still upon them. jehosaphat 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 Judgement: for one special end of that great day, is, judicare non judicata, & male judicata. To punish those sinners wh●ch have escaped unpunished here, and to rectify the unrighteous judgements of the world. This made a wicked Judge on his deathbed to weep, 
Nuper cram judex, jam judicis a●te Tribunal Subsistens pav●o, judicor ipse modo.  and being asked why? To think (said he) that I who have Judged others am going now to be judged myself. As Masters on earth must remember that they have a Master in Heaven (Co●os. 4. 1.) so Judges on earth must remember that they also have a Judge in Heaven to whom they must shortly give an account. Let Judges then remember that excellent counsel of I●hosoph 〈◊〉 to his Judges, 
* See this Text more fully opened in Sib●lu●s 3. Tom Concio 10 p 382. & Mr. Blackwells Ser. on the same Text, Preached 1644. and also Mr. Case. Preached 1644.  2. Ch●●. 19 6, 7 Take heed what ye do, for ye judge not for men but for the Lord wh● is with you in the judgement.  
1. Here is a duty enjoined, and that is 
† See ten Reasons for this, in Mr. Levity his Ser. on this Text. p. 93.  Circum. spection and accurate walking, take heed what you do, which is again repeated; here is caution upon caution, (ver. 7.) to make the deeper impression in them. 
Officium geritis magni momenti; multum potestis prodesse & ●besse; considerate igitur diligenter, etc. Lavater in locum.  q. d. the execution of Justice is curious work, you had need therefore of open eyes, steady hands and upright hearts.  
2. Here is the Means to attain this, let the fear of God be upon you, ver. 7. He that fears not God, will little regard the distresses of men, (Luke 18. 4.) and will make but a sorry defender of such as do fear him; whereas he that truly fears God, dares not wrong man, (Gen. 42. 18. Nebem. 5. 15.) Piety advanceth Magistracy, 'tis the 
* V. Beauty of Holiness, p. 152.  Honour of their Honours; as we see in 
† V. Aug. de. Civit. Dei l. 5. cap. 25.  Constantine the Great; and therefore 'tis made a chief Qualification of a Magistrate, that he be one that fears God, 
* V. Frosts Ser. on Magistr. p. 288. folio. Decorum est ut qui dignitate, probitate emineat. Decet id quod optimum est, ab optimo coli, Stobaeus.  Exod. 18. 21. 2 Sam 23. 3●) and keeps his Commandments, joshus 1. 8. Psal. 2. 10, 11, 12. The lives of Rulers are the Looking-glass by which Inferiors dress themselves, 
Qualis Rex, talis grex.  and the Rule by which they walk; 
Vbi Praeses Philosophus (Pius) ibi felix civitas. Aristor. V. Plura apud Langium in Polyanth, de Magistrate. Q. 12. p. 1670. edit. ult.  they had need therefore to see how they walk; for, such Magistrates, usually such people. This fear of the Lord is the foundation of all other Graces; and where this is wanting, all is wanting; all virtues without this are but empty shells, shows, shadows.  
2. They must not respect persons in judgement, (Prov. 18. 5.) be they old or young, Rich or Poor, Citizens or Strangers, Christians or Heathens, friends or foes, he must not look at the Greatness of their persons, but the Goodness of their cause. As God respects not any outward thing in man to move him to do so and so; so Rulers must resemble him. Partiality staineth Justice, and cuts in pieces the very Nerves of a State.  
3. Take no Gifts. 
* See my Comment. on 2 Tim 3. 2. p. 27.  Bribes blind the eyes of the wise, and make them to pervert judgement. Judges anciently were pictured without hands, 
Judges are called Gods, and God is known by giving, not by receiving.  and without eyes. 1. Without hands, to note that Judges must not take gifts. 2. Without eyes, because they were to administer justice according to every man's cause, without respect to any man's Relation, whether friend or foe; as Christ, so those that rule under him must not judge by outward appearance, but they must judge righteous judgement, Isa. 11. 3. There are four great perverters of judgement, viz. fear, favour, hatred, Bribery; 
Quatuor ista, timor, odium, dilectio, census, Saepè sol●nt hominum rectos pervertere sensus.  this last is not the least of the four, and therefore is so frequently condemned in Scripture, Exod. 23. 8. Deut. 16. 17. & 16. 19 & 27. 26. job 15. 34. Prov. 15. 27. & 17. 23. & 28. 21. & 29. 4. Psal 26. 10. Isa. 5. 23. Amos 5. 12. Micah 3. 10. Acts 24. 26. They must imitate Moses and Samuel who cleared themselves from this sin, (Numb. 16. 15. 1. Sam. 12. 3.) For he that taketh a gift selleth himself; and is bound to do somewhat for the bribe he hath received. 'tis therefore made one note of a Citizen of Heaven that he despiseth bribes, and takes no rewards to condemn the innocent, Psal. 15. 5. Isa. 33. 15. There is no difference in God's Dictionary between Bribery and Thievery, Isa. 1. 23. There is little difference between Give ye, and Deliver ye; unless it be this, that the one goes in chain of Gold, when others lie in Fetters of Iron. If any would see the Question stated how and when a man may take a gift, let him peruse Rivet on Hosea 4. 19 p. 617. folio. Brochmand. C. Consc. 2. Vol. p. 5061.  
4. Since we are backward to the best things, jehusaphat useth Motives to encourage and excite Judges to a careful and conscientious discharge of their duty. 1. They Judge not for man, i. e. not simply in the name and authority of men, but for the Lord, who is the Supreme Ruler, to whom they must account: and therefore it greatly concerns them to take heed what they do. King's causes call for great care and consideration: be that will manage them well, must take ●eed what he doth.  
2. They must consider that God is with them, which serves first for Caution; if they do ill, he is with them to punish them: for though they be mighty, yet God is Almighty, and there is a greater than they, (job 33. 12.) who stands in their Assemblies, not as a bare Spectator, but as a Witness, Judge and Avenger of such as act unrighteously, job 12. 18, 19, 21. 2. It serves for comfort; he is with them to defend them if they do well. The Devil throws his darts principally at them: they destroy his Kingdom; and therefore he useth all means to destroy them; he saith to his Agents as Aram the King of Syria said to his followers (1 Kings 22. 32.) Fight neither with small nor great, but against the King of Israel; for when the Commander is conquered, the Soldiers fly.  
3. There is no iniquity in the Lord; there is no injustice in him, and therefore let there be none in you. But of this see more Verse 2, 3. of this Psalm.  
How great then is the sin of those who are not afraid in the very eye of the All-seeing God to favour wickedness and act unrighteously. 'tis true they will formally and in words confess that they reign Dei gratiâ, & providentià Dei; yet they are so blinded with their Pomp, and infatuated with their Greatness, that God is not in all their thoughts, nor must He, his Laws, or People have any room amongst them. These the Psalmist tacitly reproves, 
See four good Lessons from Gods-al-seeing eye in my Commentary on 2 Tim 4. 1. Obs. 3. p. 306.  by telling them that God stands in their Assemblies, and takes notice of all their ways.   

Observation 9  
The judgement of judges is the Lords judgement, Deut. 1. 17. 2 Chron. 19 6. they have their power from him, 
judicium est ipsius Dei Originaliter, authoritatiuè & principaliter; at Magistratus Minis●●rialiter & instrument al●er.  john 19 11. and therefore such as stand before Judges, are said to stand before the Lord, because the judgement is his, Deut. 19, 17. yea though they be wicked men, yet he judgeth amongst them; 
judicium Dei est; proinde judex in tribus D●o debet conforma●i, in Po●estate, Bonitate & Veritate.  though not always by consenting and approving of what they do (for they oft err and do unjustly) yet always by observing and overruling their Counsels to his own praise; and though they have Self-ends and Plots, yet God hath a Plot above their Plots, which they effect when they mind nothing less, as we see in Pilate, judas, Satan in putting Christ to death, Acts 2. 23. & 4. 28.  
Be patient therefore and silent under the unrighteous censures and judgements of men: for God can and will turn them to his people's good, as we see in Joseph's selling and imprisonment, in the three young men that were cast into the fiery Furnace, and Daniel into the Lion's D●n, yet all advanced to honour by their sufferings.   

Observation 10.  
Going to Law (when just occasion requires) is lawful: To what end hath God ordained Judges (Deut. 16. 18.) and commanded men to bring their causes and controversies before them (Deut. 19 17. & 25. 1.) it they might not hear them? Would God (think we) stand in their Assemblies and judge amongst them, if such judgements were unlawful? or would Christ have approved (or not rather reproved men) for going before the Magistrate? Luke 12. 58. & 18. 3.  
'tis true indeed, 1. A man should not go to Law for every trifle: for every vain, hasty word, or petty trespass to disquiet a man's self, and molest his neighbour, argues a turbulent unmortified spirit. 'tis the glory of a man to pass by such petty offences. Men should not for a six penny damage spend six pound; 'tis a shame that our Law is not rectified in this particular.  
2. He must not go to Law in malice, or with a revengeful mind to destroy his neighbour, but he must do all in a spirit of love and meekness, 
Sic certent causae, ut non cer●●nt pect●ra.  defending himself from wrong by Law, and seeking Peace, Truth and Righteousness.  
3. A man must make Law (as men do war) their last Refuge. He must use all wife means to prevent it, by offering Peace and Reconciliation, referring it, 
Sapi●●●lem omnia prius experiri, quam armis d●cet. Terent.  and putting it off as long as may be: and when nothing will do, we may safely fly to the Law.  
The Anabaptists hold it unlawful (what ever the injury or abuse be) to go to Law, or seek to the Magistrate for aid. But their folly will easily appear, if we consider, 1. That God hath ordained Magistracy for this very end, to succour us in our distress. 2. We have Examples of those who have pleaded their cause, and that before Heathen Judges) as Christ before Pilate, john 18. 23. and Paul (when he was in danger) did plead the Law, and appeal to Caesar, Acts 23. 3. & 25. 10, 12.   

Objection.  
Mat. 5. 39 40. Christ forbids us any resisting of evil etc.  

Answ.  
Christ speaks there against private and inordinate revenge, 
See this Text more fully vindicated from all Socinian Cavils, by Gerhard de Magistrate. p. 360.  proceeding from Wrath and Passion; and not against lawful, ordinate public defence before a Magistrate.  
2. The words are not Positive, but comparative. q. d. rather than thou shouldst be provoked to reward evil for evil, suffer a double injury; and if by thy bearing and forbearing Peace may be preserved, the Gospel honoured thy profession adorned, and thy Brother bettered, than thou must suffer two injuries rather than revenge one.    

Objection 2.  
1 Corin. 6. 1. to 8. Here (say the Anabaptists) the Apostle speaks against men's going to Law.  

Answ.  
There is no such thing in the Text, as will easily appear to such as read it at large.  
1. The Apostle doth not simply condemn men's going to Law, 
Est fallacia à dicto secundum quid ad dictum simpliciter●am simpliciter non reprehendit judicia, sed temeritatem in litigando, quod nihil privatim transigere voluerunt, sed in resaepè leviculâ alter alterum ad tribunal Ethnici judicis pro trahebat, non sine injuria & contemptu Christianitatis. Baldwin in locum.  but he condemns their bitterness and cruelty in Lawing, not bearing one with another, but vexing one another for trifles, when Christians should be patient, ready to forgive injuries, according to that of our Saviour, Forgive, and it shall be forgiven you, Luke 6. 37.  
2. He blames them, for that they being Christians yet went to Law before Heathenish Judges, to the reproach of Christianity; for they being Christians should have had Christians to have heard and ended their controversies. So that he doth not condemn their going to Law, but tells them how they should do it.  
See what Anabaptistick Logic here is, because Christ forbids Lawing before Heathens therefore we may not go to Law before Christians. The Argument is Cogent thus; The Apostle condemns Christians for going to Law before Heathen Judges, therefore he allows of it before Christian Judges.  
3. If the Apostle should absolutely condemn all suing to the Magistrate in case of wrong, than he should contradict his own Practice; for he being in distress, did more than once Appeal to Caesar.  
See this Case fully cleared by Mr. john Downam on the Sacrament, chap. 12. P●rkins Cases of Conscience, l. 3. c. 3. Q. 1. p. 118. folio. and Treatise of Christian equity. p. 446, 447. Vol. 2. & Zepper de Legibus Mosaic. l. 5. c. 6. p. 693.      

VERSE 2.  
How long will ye judge unjustly, and accept the persons ●f the wicked? Selah.  
THese words are a Prosopope●cal speech, where the Lord is brought in Reasoning, Reproving and Expostulating the case with the unrighteous Judges of those times. Such is the Pride of great ones, 
Ut majorem efficaciam habeat objurgatio, inducitur Deus summ●s judex in●repans judices mino●es. Bellarm.  that they cannot bear a reproof from men: and therefore the Prophet to procure the more Authority to what should be spoken, brings in God himself reproving them: hence some Interpreters conceive that for explanation sake the word [saying] may fitly be added to the end of this first Verse: God standeth in the Congregation of the mighty, he judgeth amongst the Gods, Saying, How long will ye judge unjustly? q. d. Since I am present and Precedent amongst you, how long will ye favour the wicked, and plead their cause against the innocent?  
In this Verse we have 1. The sin reproved in general, and that is unjust judgement; a sin most proper and peculiar to Judges. To be covetous, envious, passionate and proud, is evil; but to judge Unjustly, to justify the wicked, and condemn the just, is not only abominable, but an abomination in the 
* How Abstracts increase the Sense, See my Schools-Guard. Rule 36.  Abstract, Prov. 17. 15. This is 
† Gravel (the word in the Text) which signifieth in●quity or perverseness, comes from Gnaval, to deal perversely and wickedly.  iniquity and perverseness with a witness.  
2. Here is the Duration of their sin, employed in the Word Vsque quo, how long? it implies that they had for a long time persevered in this Practice; 
Usque qu● judicabitis iniquitatem? H●b. i e. quamd●u perseverabitis in hoc peccato iniquè judicand●? Piscat.  and therefore he doth not simply say, ye do Unjustly, But how long will ye do Unjustly? How long will ye favour the wicked in his wickedness, and condemn the just? The 
* See my Schools-Guard. Rule 30.  Interrogation is a vehement Negation q. d. ye ought in no wise to continue so long in your injustice as you have done.  
3. Here is the Generality of the sinners employed in the word, Ye; how long wylye, i. e. all of ye judge unjustly? There might be some few, some glean, as the Prophet speaks (Mica. 7. 1, 2.) of just Judges, but the generality was very corrupt.  
4. Here is an Exegesis, an Illustration, or (if you will) an Aggravation of what went before. Ye judge unjustly; 
See this phrase more fully explained in 〈◊〉 r. caryl on job 13. 8. p. 377.  what's that? why, ye accept the persons of the wicked. q. d. ye admire their persons, ye favour their faces, 
Nasha, ●st personam respicere, honorare, adm●rari, & in gratiam alicuj●● aliquid facere. Leigh.  ye plead their causes; but the cause of the Poor and the Righteous man cannot be heard. In the Original tis, ye accept the face of the wicked. Now to accept the face of a man, is an Hebrew phrase, 
Non dicit impios suscipitis, sed facies impiorum suscipitis; at intelligas eum non de quibusvis impiis, sed de iis loqui qui spectabiles sunt vel propter generis praerogativam, vel proper opum splendorem, Musculus.  and signifies a showing favour and respect to a man. Gen. 19 22. The Angel tells Lot, that he had respected his face. q. d. I have showed favour to thee, and have given thee thy request. The words seem to be an Aggravation of their sin; they did not sin through weakness, but through wilfulness; not through simple ignorance, but presumptuously; they sought the faces and favour, not of poor men, or of friends; that might favour of some humanity (though it may not be practised in judgement) yea they sought the faces not simply of sinners, but of wicked, potent, 
* Reshagnaim, Improbi, inquieti, turbulenti.  tur bulent, notorious sinners. To get the favour of these who could bribe them, or some way gratify them, they perverted judgement, and instead of punishing the wicked they acquitted them; and instead of defending the poor, they contemned them, and trampled on them.  

Selah.  
Where we find this word (sometimes) there is in that Verse some remarkable thing; as in this Verse it signifies as much in English, 
Selah hic adscriptum monet malum hoc quo nihil magis execrandum, passim & apud eos quoque qui admodum justi videntur, planè regnare. Ut Scultetus è Bucero.  as if David had said, O how great and grievous an offence is it before God, for favour and affection, for gifts and greatness, to pervert Justice and Judgement! It comes from Salal, which signifies to raise or elevate; and so it may signify the elevation of the mind in marking, or of the voice in singing. It sometimes signifies an Asseveration of a thing so to be, 
Cantor ubi ad ●anc vocem pervenerat, a●toll b●t vocem suam; & hoc signum erat gravem ibi sententiam contineri, in quam a●im●s intendendus erat; redditur à doctis per planè, summè, vehementer. Ravanellus. See more in such as Comment on Psal. 3. 2. & Rivet. in Psal. 24. 6. p. 170. folio  and an admiration at it. It is used seventy four times in Scripture.   

Observation 1.  
Even great men when they go astray, must be sharply reproved. God doth not here barely say, Do not unjustly, do not respect persons, etc. but as one that is angry with them, he sharply and severely expostulates the case with them, saying, How long will ye judge unjustly, and respect the persons of the mighty? And as God, so his Ambassadors according to their places must not fear the face of man: but as occasion requires, they must tell the greatest of their sins: yet with a 
* See Mr. Reyner's Government of the Tongue. p. 178.  Prudential consideration of all Circumstances; for if we must respect Elders for their age (1 Tim. 5. 1.) then much more Rulers who are set in public place of dignity: and therefore as in the reproving of all men, so especially of great men, great Wisdom and Prudence is required; as we see in Nathan who wisely catcheth David in a Parable, (2 Sam. 12. 1, etc.) and that Prophet which caught Ahab in his own words, and made him pass sentence upon himself, 1 Kings 20. 39, 40. 'tis not for every one to say unto Kings, Ye are wicked, job 34. 18. 'tis Ministers and such as are called to the work, that may with Elijah tell Ahab of his wickedness 'tis a Samuel that must reprove a Saul, (1 Sam. 15. 19) Isaiah reproves H●z●kiah, (Isa. 39 6.) jeremy King Zedekiah (jer. 32. 4.) and john Bap●ist Herod: If great men do amiss we must not stick to say to Kings and Queens, Humble yourselves, jer. 13. 19 We are set to watch not only for poor men's souls, but also for the souls of Rulers; yea rather for them then for others, because by their Example they do much hurt or good. Many think it no sin to do, what they see great one do. As like Priest, like people, (jer. 50. 6. Host 4. 9) so usually like Mastrate, like people; if they be good, the people will be the better, judges 2. 7. josh. 24. 24. David's bounty in building the Temple encouraged the people to follow him, 1 Chron. 29. 6, 7. If the King of Niniveh humble himself, 
Great men should be good men. V Burroughs Gracious Spirit. p. 204.  so will the people, jonah 3. 6. Rulers are like Looking-glasses, by which most men dress themselves; if they be bad, like great Cedars when they fall they bring many branches down with them, and crush the shrubs that are under them. If jeroboam sin, he'll quickly draw all Israel to sin with him, 1 Kings 14. 16. If a Ruler hearken to lies, his servants will be like him, 
Mobile m●tatur semper cum Principe Vulgus. Claudian.  Prov. 29. 12. This made the Pharisees to reject Christ because none of the Rulers believed in him, john 7. 48. which made Luther to say, Principum delicta sunt planè Diabolica. Great men's sins are the greatest sins, because they sin against great means of grace, and by their example do much mischief. When the Head is unsound, 
A capite primum co●putrescunt Pisces. Prov.  the body must needs miscarry: no error so dangerous as that which proceeds from the Ruler, Eccles. 10. 5. jerusalem was full of abominations; what's the cause? why the Prophets were profane, and the Princes were as roaring Lions, and the Judge's Wolves, Zeph. 3. 3. Subjects study the lives of their Princes more than their Laws; they should therefore be great Reformers (as Asa, josiah, and Hezekiah were, who drew the people with them,) 2 Chron. 15. & 31. 1, etc. Greatness accompanied with goodness is like a Ring with a rich Diamond which enhanceth the price. Now the Prophets seeing that the public enormities of Rulers have such an influence on people, have enveighed sharply against their sins, (Isa. 1. 23. & 10. 1, 2, 3. Hosea 5. 1. Micah 3. 1, 2.) and the command is general without any limitation to high or low (1 Tim. 5. 20.) such as sin before all, rebuke before all that others may fear; Indeed if their sins be Private and mere Infirmities, we must with the mantle of love cover them, lest we exasperated instead of healing them.   

Objection.  
Such plain Preachers are counted the Troublers of Israel, jer. 37. 13. 15. Amos 7. 12.  

Answer.  
'tis true, they have been so accounted, but it hath been by wicked men who have themselves been the Troublers of Israel, as Elijah told Ahab, 1 Kings 18. 18.  
2. If great men would but hearken to the pious counsel of God's faithful Messengers, it would prevent Seditiors, Tumults and Troublers in their Territories.    

Observation 2.  
That continuance in evil is a great evil. How long (saith God) will ye judge unjustly? and when will you make an end of your unrighteous practices? To do an unjust act is ill, but to persevere for many years in acting Unrighteousness is the height of evil. As perseverance in goodness is the Crown of goodness, job 2. 3. so perseverance in sin is sin in grain, 
Humanum est errare, at Diabolicum perseverare in errore. Gerson.  'tis of a deep dye, 'tis hardly if ever set out again.   

Observation 3.  
'tis no wonder to see judges judge Unjustly. They did so here, and God complains of such elsewhere, Isa. 1. 23. jer. 5. 1. Mic. 3. 9 there are some such now, and there will be such to the end of the world, even till he who is Judge of Judges shall come to Judgement, and shall abolish all Rule and Dominion. Wicked men in all ages have the same corrupt Natures and Principles within them, and when Temptations come they discover themselves. Besides, the world ever did and ever will love her own; wicked Magistrates will favour wicked men; yea if there were no Bribery nor flattery in the world, yet wicked great ones would favour such as are 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 cal●ed; 
* See Mr. Rob. Bolton on that Text, and Mr. Fran. Tayl●r.  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. 'tis a crying sin, it cries for Vengeance on such as practise it. This was one of those sins which caused the day of jerusalem's misery to draw nearer, Ezek. 22. 6, 7. and for which the Lord threatens to visit, Isa. 5. 6, 7. jer. 5. 28, 29. Amos 2. 6. & 5, 6, 7, 11. M●l. 3. 5. If he be cursed that shall remove the Landmark, 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 unjust judge (as one well observes) is a cold fire, a dark Sun, 
Quaenam potest perniciosior esse perversi●as quam si apud medicum invenias mortem, apud doctorem mendacium, apud judicem injustitiam? Musculus.  a dry Sea, a mare mortuum, an Vn-good God, contradictio in adjecto, Monsters not men, much less Gods A false Teacher that poison's 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 oppressed, 
V. Comforts against Oppression. Mr. Ash his Ser. on Psal. 9 9 preached 1642. and Mr. caryl S●r. on Psal. 119. 134. preached 1651.  he flies to the Law for refuge; but if the Law be wrested and abused where shall we find a remedy? 'tis sad with the flock when the Shepherd is a Wolf. Quis custodiet ipsos custodes?   

Observation 6.  
Magistrates must judge impartially. They must not respect persons but causes. They must look more on the face of the cause, than the face of the man. This respecting of persons is not good, 
Meiosis. V. Schools-Guard, on that figure.  (saith Solomon) that is, 'tis very bad, Prov. 24. 23. 'tis a fin oft forbidden, Deut. 1. 17. & 16. 19 job 13. 8. 10. 2 Chron 19 6, 7. Prov. 18. 5. & 28. 21. james 2. 9 jude 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, (john 7, 24.) As God respects not persons (Deut. 10. 17. job 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, 
Pressa est pauperlas, opulentia spl●ndida regnat; Dives ubique valet, pauper ubique jacet.  so as in pity 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. Leu. 19 15. In charity we must have respect to a poor man's 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, 'tis for the poor; and yet the Lord himself who is most tender over the poor, will not have their persons but their causes looked upon. A respector of person is a kind of Idolater, 
Prosopolatria est Idololatria.  the respect which he owes to God and Right, he gives to Riches. Petty Thiefs 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 punished for breaking one commandment, when King Richard breaks all Ten and yet goes Unpunished. The Judges in Egypt 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 biased by prejudice or affection to pass wrong Judgement upon the person. Out of Judgement to show favour to our friends is not Unlawful; 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 public right is in Question, the Poor person m●s● be ●aid aside, and we must eye his cause; for th●u●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. 'tis true, we must show mercy, but yet with Judgement and discretion. In other cases we may show respect to men for their age, gifts, graces, affinity, dignity, calling, etc. but not in Judgement. The Court must know no Kinsmen. Judge's 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 balance. As the Law itself 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, 
See more on this Point in my Comment. on 2 Tim. 4. 19 p. 468.  The Servant must reverence his Master, and the Child his Father, and the Subject his Sovereign. 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 always 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 achan's 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 public good, and make the places where they live the better for them. (Gen. 12. 2.) so wicked men are public evils and make the places where they dwell the worse for them. As grace meekens men and makes them quiet, (Isa. 11. 6.) so sin where it reigns and is not subdued, disquiets men and makes them turbulent.    

V●RSE 3.  
Defend the Poor and Fatherless, do justice to the afflicted and needy.  
V●RSE 4.  
Deliver the Poor and needy, rid them out of the hand of the wicked.  
HAving finished the Reprehension, and showed Negatively what Judges must not do, viz. they must not Judge unjustly, nor respect persons: Now we come to the Direction, where the Lord teacheth them and tells them Affirmatively what they must do. viz. they must defend the poor and fatherless, and succour such as are in distress: So that having dehorted them from the Vices which are more especially incident to Rulers, he now exhorts them to the contrary Virtues. So that here we have a clear description of the Magistrates duty which consists princicipally of two parts. 1. To defend the good. 2. To punish the bad; both which are also mentioned by the Apostle, Rome 13. 3.  
This counsel of God (saith Luther) is worthy to be written in Letters of gold on the walls of all Judicatories. It may fitly be termed Gods Charge to Magistrates. They give charges to men, and here God gives four things in charge to them.  

viz.  
1. To defend.  
2. To do Justice.  
3. To Deliver.  
4. To Rescue.   

2. The Object or the Persons whom they must thus Protect  
1. The Poor.  
2. The Fatherless.  
3. The afflicted.  
4. The needy.   
As if the Lord had said, This is your main business, and therefore let it be your great care, to defend the poor, secure the afflicted, and support the fatherless, and to help him who hath no Helper. As the proper work of the Physician is to cure the sick, and of a Minister to comfort the weak, so of a Magistrate to defend the Poor, and vindicate the Oppressed from the violence of the Oppressor.  

Question.  
Must not the Magistrate defend the rich man in a righteous cause as well as the Poor? must he not execute justice for him as well as for the needy? Why then doth the Lord here only mention the poor?  

Answer.  
'tis true, Magistrates must execute Justice for rich men as well as for the poor: yet since the poor are most subject to injury, therefore the Magistrate must be more careful to defend them. The poor are low in condition, and are often laid lower by Oppression: now God hath raised up Magistrates for this very end, to protect them in their low condition, and to lift them up when they are laid lower by oppression.  
2. As for Rich men, the world loves her own, especially her White Sons, her Great and Prosperous Children, so that their causes are sure to be heard, and their right improved to the utmost who have so many 
* Auro loquente quis tace●it?  Angels to appear for them. Rich men have many friends, Prov. 14. 20. Where money is stirring, let the cause be never so unjust, yet ofttimes might overcomes right, so great an influence hath riches upon the Rulers of this world. So that 'tis needless to bid Rulers plead for Rich and Mighty men. Besides, men are afraid of wronging great ones, because they have great power and many friends to Vindicate them against the wrongs of any.  
3. There's an averseness and backwardness in our Natures to help the Poor, who have no gifts nor friends to side with them, who have nothing to plead but only the justness of their cause. Men that are in Poverty and Adversity find few friends; Hence 'tis that the poor is oft hated even of his own neighbours, (Prov. 14. 20. & 197.) but the lovers of the rich are many. The poor Procigal is called This thy Son, not this my Brother, Luke 15. 30.  
4. Where the hedge is low, men are apt to get over. When men are poor, then great menespecially are apt to trample on them, 
Dente timentur ●pri, defendunt cornua cervos; Imbelles damae, quid nis● praeda sumus? Martial Epigr. l. 13. ep. 95.  1 Sam. 18. 23. hence 'tis that God lays such special Injunctions on the Magistrate to see to them. The Birds of prey can shift for themselves, selves, but 'tis the poor Dove that is made a prey. Hence the Fatherless, the Widow, the Poor, the Stranger and the Oppressed are ●oked together in Scripture, because in respect of their weakness they they are more liable to wrong, (Deut. 14. 29. Psal. 10. 18. Mal ●3▪ 5. james 1. 27.) 'tis not the Ass of the rich, or the Ox of the mighty, but 'tis the Ass of the Fatherless, and the Ox of the widow that is taken away, job 6. 27. & 24. 3.  
5. The Lord speaks here to unrighteous Judges, who sided with the rich and turbulent oppressors of the poor; and to make his Exhortation take the deeper impression, he multiplies words, and doth as 'twere bid them Defend, Defend, Defend. Whom? The Poor, the Poor, the Poor. As the Lord said of jerusalem, I will overturn, overturn, overturn it; i. e. I will speedily and certainly overturn it, Ezek 21. 27. So the 
* V. Schools-Guard, Rule 43.  doubling and trebling of the duty and persons here is very Emphatical, and notes Gods earnest affection and desire to have the poor and fatherless speedily and certainly defended against the oppressions of the mighty.  
Defend the poor, i. e. defend the cause of the poor, since he cannot defend himself. Or, Judge for the poor and fatherless (as 'tis in the fountain) i. e. in your judgement vindicate them and their just causes from the Sons of violence. 
Shiptu dal. judicate pro tenui. Mont.  They are Gods Clients, and therefore they should be the Judge's care: for this end God hath set them in his stead, that they might defend those who cannot defend themselves, and use their Power for the good of those who have no power, job 26. 2. The Hebrew word Dalinea which we render Poor, 
The word Poor, is a comprehensive word, including in it all sorts of Poor▪  comes from Dalal to spend or consume; and is applied to the weak and sickly, whose health is spent (Gen. 41. 19 2 Sam. 13. 4.) and to the poor whose wealth is wasted, (Psal. 41. 1. & 72. 12, 13. ● & 113. 7.) and they fallen into decay, Leu. 25. 35. The word is opposed to rich men, who in Scripture are called great men, full and fa●, Psal. 78. 31. and only men of wealth, Ruth 2. 1. jer. 49. 32. Now 'tis not these full and fat ones who have many friends, but 'tis the lean and weak man, that is poor in purse, sickly in person, and many other ways brought low; 'tis these poor hopeless, helpless ones that Rulers must have a care of. 'tis not only their duty but their Glory so to do, job 29. 11. to 18.  
And Fatherless.] or the Orphan, that hath no father or friend to help him, 
Ia●om, Pupillus Orphan●●●. Lam. 5▪ 3.  but is forsaken of all. The word signifies one that hath lost his sight, because he that hath lost his parents is deprived of the light of counsel and direction how to carry himself in the world; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tenebrosus, quod liberi quodammodo amittunt lucem & pupillar oculo●um, amiss●s parentibus. Minshew.  as God delights to help those who cannot help themselves, (Prov 23. 10, 11.) So must earthly Gods. The word is rendered by the Septuagint, Poor; indeed the poor and fatherless are oft joined in Scripture, and are Synonyma's, being put for one and the same person.; as Psal. 10. 14. The poor committeth himself to thee; thou art a Father to the fatherless. He that is called Poor in the beginning of the Verse, is called fatherless in the end. The word is taken sometimes properly, for one that hath lost his Father. 2. Metaphorically, for such as are in deep distress and have no helper. Now we are not to restrain the sense here only to Orphans; for he that is a Father, may be called fatherless; and the child that hath a Father, yet may be called fatherless; when he extremely needs the help either of God, or man, Host 14. 3.  
Do justice to the afflicted and the needy.] or as the Original runs, Justify the afflicted. q. d. if his cause be just, fear not to Justify him, and pronounce him Judicially just and innocent. Many unjust Judges will hear the causes of the poor; but when they have heard them and found them to be right, 
Hitsd●ku, justificate, absolvite, & justum pronunciate,  yet they do not justify them, but the wicked. The Afflicted and the poor are joined in Scripture, (Zeph. 3. 12.) because poverty is usually accompanied with many afflictions. The word Gnani which we render afflicted, 
Humile●● & 〈◊〉 ju●●ificate. Vulg Lat.  signifies also to be Humble and Meek (Zach. 9 9) for as Riches make men cruel and proud; so affliction makes men humble and lowly.  
And needy.] Properly the word signifies a poor man that hath lo●t his goods, 
Rash paupe, from Rush, depau●erdri, to be impo●risht or made poor.  and so is brought to poverty and misery, whether by oppression or otherwise. These are called the Poor of this world James 2. 5. and the poor of the earth, Job 24. 4. Amos 8. 4.    

Verse 4.  
Deliver the poor and needy, from the violence of the mighty; the same is again repeated to make the deeper impression, 
Eb●on, 〈◊〉, a poor, indigent, needy creature, from Abab 〈◊〉, because the poor that have nothing, desire food, raiment, money and such things as they want.  and to show how earnest God is to have Judges put it in execution. God drives this nail to the Head with one exhortation upon the neck of another, to fasten it the better in our hearts and memories.  
Rid them out of the hand of the wicked. i e. free and rescue him from the paws and power of turbulent men, who like their father the Devil, delight in vexing others. The words seem to be a Gradation, and not a bare repetition. 1. Judge's must hear the cause of the poor. 
1. 〈◊〉, 2. justificate. 3. Eripite.  2. Having found them innocent, they must justify them and declare their innocency. 3. They must not rest there, 
Eripere pauperem de 〈◊〉 potentis est senten●am adversus potentem pro paupere justè pronuntiatam executi●● ma●dare, & reipsa efficere ut pauper 〈◊〉 trimenti à potentiore inimico patiatur. Bellarm.  but they must rescue and deliver them as Lambs out of the Paws and Jaws of the Lion. By this variety of words and multiplication of expressions the Holy Ghost denotes unto us all kind of misery which we are exposed to in this world by reason of potent and politic enemies. What ever the misery be, whether in body, goods, or name, (such is God's goodness) that he would have Magistrates who are his Vice-gerents to take notice of it, and deliver his people out of it.  

Observation 1.  
Magistrates must be a Defence to the poor and fatherless, to the afflicted and the needy. They are that great Tree which must shelter such as are under them from storms Dan. 4▪ 20, 21, 22. They are called Gods, and in this they must act like him whose name they bear. Now 1. Sometimes the poor lie in deep distress, and then the Lord is a Refuge to them, Isa. 25. 4. He hears their cry, (Psal. 34. 6. & 69. 33.) whether it be vocal or virtual; for sometimes the poor man's afflicted condition cries though he say nothing, and God hears this cry, Psal 12. 5. for the oppression of the poor will I arise: though the oppressed should not Vocally cry, yet their very oppression Virtually cries for help, james 5. 4.  
2. Sometimes they lie in the dust, and then he raiseth them (Psal. 113. 7.) they lie amongst the pots and are sullied with affliction, yet than he makes them beautiful like a Dove, Psal. 68 13.  
3. Sometimes they are environed with mighty enemies, and then he rescues them, job 5. 15, 16.) by cutting off their oppressors, and comforting the oppressed, job 36. 6, 15.  
4. But specially the godly poor, God is very tender over these: he that toucheth them to hurt them, toucheth the apple of his eye. These are his Jewels, his Glory, his Portion, his Pleasant Portion, his Inheritance, his Dove, his Spouse, his anointed ones: and if Kings wrong them, he will rebuke even Kings for their sakes, saying, Touch not mine anointed, Psal. 105. 15. Amos 2. 6. God visits for such sins.  
5. As for the fatherless who are exposed to much sorrow (and therefore Christ promiseth his Disciples that he will not leave them Orphans or fatherless, I●hn 14. 18.) God hath styled himself a Father to them, Psal. 68 5. Host 14. 3. 2. He hath made many Laws for them, Exod. 22. 22 De●t. 16. 11, 14. & 24. 17. & 26. 12, 13. and curseth those that wrong them, Deut. 27. 19 3. He chargeth Magistrates in the Text to be tender over them So Isa. 1. 17. job 29. 12. & 31. 17, 18, 21. 4. When Magistrates are negligent in defending them, he hears their cry, and threatens to visit for that sin, Isa. 1. 23, 24. jer. 5. 28, 29. & 21. 12. Mal. 3. 5. 5 If Magistrates will not plead their cause, yet God will, D●ut. 10. 18. Psal. 10 ult. & 146. 9 Prov. 23. 11.  
6. S. Iames● sums up all religion (as 'twere) into this one duty. 'tis not enough that we Hear, Pray, and Worship God, but we must also love our Neighbours, and show pity to the poor and fatherless, without which all our profession is vain, james 1. 27. Now Magistrates in their capacity and calling must resemble God, they must be a Refuge to the poor, a Father to the fatherless, and a comfort to the comfortless. job who was an eminent Magistrate in his time, how tender was he over the poor and fatherless! 
men's necessities are many, but most of them spring from Ignorance and want of Skill, or Impotency and want of power, both noted here by blindness and lameness. job was a guide to the blind, and a staff to the lame, leading the one, and supporting the other. D. Sanderson 1. ser. ad Magistr. p. 162▪  he was eyes to the blind, feet to the lame, a father to the poor; and the blessing of him who was ready to perish came upon him, and he made the widow's heart to sing for joy. job. 29. 12. etc. 30. 15. & 31. 17, 21. especially he must defend the Godly Poor, who are oft contemned by the high and haughty of the world for their poverty, and hated for their piety. These commit themselves and their cause to God (Psal. 10. 14.) and therefore they are called His poor, by a special propriety, (Psal. 72. 2.) He, speaking of Solomon, shall judge thy people with equity. God's Deputies must be tender over those whom God so tenders, that he prizeth them above all the world besides.   

Do justice.  
Observation 2.  
As Magistrates m●st administer justice unto all, so especially to the afflicted and distressed. These are most liable to injury; and therefore if Justice incline to any side with favour, it should be towards the poor. This is the very end why Rulers are set up. viz. to execute judgement, and do Justice amongst the people, Isa. 56. 1. Host 12. 6. Amos 5. 24. Zach. 7. 9 Therefore 'tis that David prayed for his Son Solomon, that God would give him a clear understanding and right judgement to discern between good and evil; and an upright heart to walk answerable to light received, that so he might judge the people with righteousness, and the poor with judgement, Psal. 72. 1, 2. and Solomon himself makes the like prayer, 1 Kings 3. 9 and the Queen of sheba tells him that God had raised him for this end, 1 Kings 10. 9 It was the honour of the Kings of Egypt, that they bound their Judges by Oath, not to act unjustly, no though they themselves should command them so to do. Clothing is an Ornament, and Diadem is a glory; 
The first thing we do in a morning, is to put on our clothes; before we eat or drink, we do this: So should every good Magistrate prefer public Justice before his own private affairs, much more before his Jades, his kites, his Curs and pleasures. D. Sanderson 1. Ser. ad Magistratum. p. 155.  all Magistrates like job should put on righteousness as a robe, and judgement as a Diadem. Job 29. 14. So did Christ, Isa. 11. 5. This was David's honour, that he executed Justice and Judgement to all his people, 2 Chron. 18. 14. This is so lovely a thing, that Absclom when he would entice the people from David, tells them, that if he were made Judge in the Land (though David did not) Yet he would do them justice, 2 sam. 15. 4. As Injustice is all Vice, so Justice comprehends 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A ist. Etbick. l. 5.  all Virtue, so excellent a thing is Justice. This is our duty, Micah 6. 8. as every man in his place must do justly, so specially the Magistrate.  
2. 'tis our Security, Isa. 33. 15, 16. it establisheth Thrones, Prov. 16. 12. & 29. 14. jer. 22. 3, 4. and preserves a people from ruin, 
V. Mr. Ant. B●rges his S●r. on Psal. 106. 30. p. 2. Preached 1644. and Dr. S●ndersons Ser. on the same Text, p. 238. Mr. 〈◊〉 on Ezek. 1▪ 14. p. 74.  Amos 5. 15. There is no one thing (religion excepted) that doth more secure and adorn a Nation then justice doth. 'tis both Col●mna & Corona Reipublicae, it is a Prop to make it subsist firm in itself, and as a Crown to render it glorious in the eyes of others. 'tis as the Cement in the building, which holds all together. Take this away, and Nations will quickly run to ruin, 
E● resp ad interitum inclinant in quibuss bo●i à malis ●hil disferunt. Antisthenes.  jer. 5. 1. & 21. 12. Gall is bitter, and Hemlock is poisonous; now when Judgement is turned into Gall, and righteousness into Hemlock, judgement is not far from that people, Host 10. 4. Amos 6. 12. The Law thunders out curses against such as pervert judgement, specially the judgement of the fatherless and the widow, Deut 27. 19 Prov. 24. 24.  
3. 'tis our Glory. Righteousness exalts a Nation, Prov. 14. 34. and brings a blessing on it. Tlse Lord bless thee O habitation of justice, jer. 31. 33. So that what Solomon saith of Wisdom is most true of Justice, Exalt her and she shall exalt thee to honour, she shall be to thee an Ornament of grace, and a Crown of glory shall she deliver to thee, Prov. 
Pinguior 〈◊〉 mactari Deo noil poorest quam h●m● sceleratus.  4. 8, 9 Justice and Judgement is more acceptable to God then Sacrifice Prov 21. 3. without it all duties are an abomination, 
See six Motives to quicken Magistrates to do Justice, in Mr. Taffy ● on Amendment, p. 122. 354. and ten more in Mr. Levisy, jehosophats' charge, P. ●5. 80, etc. Clerks M●rror. chap. 74, 75.  Isa. 1. 15. Amos 5. 21, 24. and our prayers in vain, josh. 7. 20.  
A Heathen could say, that the choicest gift that ever God gave to man (considering what miseries he is subject to) was government by justice, 
Plat● de Repub. lib. 4.  which bridleth and reftraineth the presumption of the furious, preserveth the innocent in his honesty, and yieldeth equally to every man his due.  
Now that Justice may be rightly dispensed to all, seven rules must be observed.  

Do Justice  
1. Discreetly.  
2. Speedily.  
3. Impartially and Universally.  
4. Resolutely and Courageously.  
5. Righteously and Exactly.  
6. Soberly.  
7. Diligently.   
1. A good Magistrate will execute justice Discreetly; he is not rash nor heady, but he ponders all Circumstances of person, time, and place, and judgeth accordingly. Now as a word spoken in season, (or as 'tis in the fountain) a word set upon its wheels, having a due concurrence of all Circumstances, 
〈◊〉 super rotis su●.  is like Apples of Gold in pictures of Silver, not only lie delightful to the eye, but profitable to the possessor; (Prov. 25. 11.) so an act of Justice rightly circumstantiated is both pleasant and profitable. He must not regard bare accusations, 
In capital causes especially deliberation must be used. V Godwi● I●●wish An●iq. lib. 5. cap. 6. p. 195.  for who then should be innocent? Christ himself was accused for a Blasphemer and an Enemy to Caesar, and the Apostles were called Deceivers, and yet they were true men, (2 Cor. 6. 8.) Besides wicked men are very subtle in concealing, forging and wrapping up their sinful practices, (Micah 7. 3.) but a Prudent Magistrate will sift and search out the truth of a matter. (De●t. 17. 4. job 29. 16.) For want of this, wise David was overseen, and gave away good Mephib●sheths estate unheard, upon the bare accusation of a self-seeking Ziba, (2 S●●. 19 29.) and it was hard to censure Queen Vash●i before she was heard speak for herself, Hester 1. 19 'twas good counsel (and he did practise it himself) which Al●xander gave to his Judges, that when they had heard one party speak, they should stop one ear to hear what the other party could say for himself. 
See more Directions in Mr. Lawson his Body of Divinity, on the ninth Commandment. p. 221, etc. ☜  'tis folly to speak before we know the depth of the matter before us, Prov. 18. 13. God will have both parties heard, Exod 22. 9  
2. Speedily. He must expedite causes, and not make a long harvest of a little crop. Delay oft makes the remedy worse than the disease. To tyre out the poor, the fatherless and the widow with redious suits and dilatory courses till they have no means left to prosecute their righteous cause, is an act of great unrighteousness. Christ is described (and a Magistrate cannot follow a better copy) to be one that seeketh judgement, and executeth justice speedily, Isa. 16. 5. So did David, Psalm 101. ult.. As 'tis ill to do right rashly, so 'tis a wrong to do it delayingly; and as they do a double courtesy who do it speedily, so they do double right who do it (though discreetly and deliberately) yet quickly. When the Poor woman petitioned Philip King of Macedon to hear her cause; he answered, that he was not at leisure; then (said she) Be ●ut King: The King laying to heart her speech, gave speedy audience, not only to her, but to all men from that day forward: and the Emperor Tr● jan on horseback ready to go to battle, alighted to hear the complaint of a poor woman.  
Impartially and Universally to All▪ without fear of foes, or favour to friends. As God's justice knows no Relations, 
Exuit personam iud●cis, quisquis amici 〈◊〉. Ci●ero  (Isa. 27. 11. jer. 22. 4, 24.) So Magistrates in point of Justice must know none. Levi (in this case) did know neither Father nor Mother, Brethren nor Children, (Deut 33. 9) David punished his Abs●lom with a three years' banishment for his sratricide, 1 Kings 13. 38. King Asa deposed his own Mother for her Idolatry, 1 Kings 15. 13. and that resolution of Saul was Heroick (if it had been well grounded) Though the fault be found in jonathan my Son, he shall surely die, (1 Sam. 14. 39) 'tis excellent, but hard, to censure those we love. 'tis the cause's Equity▪ and not the persons Intimacy that must sway us; if the person be wicked, though he be never so nearly rela●ed to thee, Punish him; as that Noble Roman did his Son for siding with Catiline Te Patri● genui, non Catalinae; and as that man who pleaded kindred, My Lord I am your Kinsman (said the prisoner) Are you so? said the Judge; why then you shall have a higher Gibber erected, 
〈…〉  that all the world may see that I will do Justice to a Kinsman. When Zaleucus had made a Law against Adulterers, that whosoever should be found guilty thereof, Exocularetur, he should have his eyes put out: It so fell out, that his Son was the first offender: whereupon sentence was pronounced, and execution ready to be done; The people entreating the Judge his Father to pardon the fault, upon deliberation he put out one of his own eyes, and one of his Sons, and so showed himself Pium Patrem, & justum judicem; a good Father, and a just Judge. As Aristotle said sometimes, Amicus Secrates, etc. S●cr●●tes I love, and Plato I love, but I love the truth above them all: So say you, My friends I love, my kindred I love, my children I love, but Justice and Judgement I love above them all. Justice is pictured blind with a Sword in one hand, 
V. Plutarch de Iside.  and a balance in the other; it cannot see a Rich man from a poor, nor a friend from a foe. It makes not the Law like a Spider's Web, which catcherh little Flies, whilst the great ones break thorough. It knows that one sinner (one Achan, one S●ul, one Ahab unpunished destroys much good, Eccles, 9 ult.  
4. Resolutely and Courageously. Judge's must not fear the faces or the frowns of any: for the Judgement is the Lords which they execute, who will defend them in it, 
* Magistrates must be Anschci Cha●●l, Viri vir●●tis, Valiant men.  Exod. 18. 21. Deut. 1. 17. Nehem●ah (Chap. 6. 11.) will not fear not fly, but stands it out against all the Plots and Power of Sanballat and his confederates. God's Ioshuas and Zerubbabels must be strong and of good courage, 
●udex neminem ti●e at nis● se●psum.  joshua 1. 9 Hag. 2. 4. Hence Constantine is styled a manchild for his courage, 
See many Reasons why Magistrates should be courageous in Dr. sanderson's 1 ●er. ad Magistratum. p. 176, etc.  in venturing for the Church's Weal. The Lord himself is a Shield and Sanctuary to the Shields of the earth: he is on their side, and therefore they should not fear what man can do unto them (Psal. 56. 5. & 118. 6.) Inferior creatures when backed by a Superior, are full of spirit. A little Dog will venture on a creature far stronger than himself, 
Fiat justitia, & ●uat mu●dus.  when his Master stands by to back him. Do Justice faithfully, and then let the world fall on thee, it shall never hurt thee; if any dare to do injustice, do not thou fear to do Justice on him. Solomon's Throne was upheld by 
* See how Magistrates must be like Lions in seven particulars, in M. john Carters Servant at No●wich on Revel. 5. 5. p. 120. Styled the Lion.  not by fearful Hearts and Hares (2 Kings 10. 20. 2 Chron. 9 18, 19) intimating that Magistrates should be such for magnanimity and courage. The Pillars of an house had need to be heart of Oak; Magistrates are the Pillars of a land, and therefore had need to be solid, seasoned, resolute, undaunted men, that will not warp for fear or favour, for Threats or Gifts. These Shields of the earth must look for Darts sometimes from Superiors, anon from Inferiors, and if they be not well steeled, to flatter the one, or please the other, they will fail in duty. None but noble raised spirits can hold out in doing well, 
Bene ●acere, & 〈◊〉 audire, regium est. Seneca.  though they hear ill for their pains. There are three dogs which Luther would not have Ministers to bring into the Pulpit with them. 

Viz.  
Envy.  
Pride.  
Coverousness.   And there are three sins which no Magistrate should bring to the Seat of Justice with him. 

Viz.  
Pufillanimity.  
Malice and Anger.  
Covetuousness.    
1. A Pusillanimous man dares not say nay to an unrighteous motion for fear of the displeasure of the people, or of some great man. It was their sin that condemned Naboth for fear of displeasing jeztbel; 
It is a good clause which I have read in Minshew, that in the Oaths of the King's Justices, They shall swear to do right, notwithstanding the King's Letters. An. 18. edw. 3. 4.  and Pilate for fear of Caesar condemned Christ, though he found him innocent, and knew that he was delivered to him of envy. Paul's cause was good, yet Felix will not free him, because of the people. Darius to please his Princes, sends Daniel to the Lion's Den, though with some regret. So King Zedekiah overawed by his Princes, delivers jeremy into their hands, jer. 38. 5. Inordinate fears are very prejudicial to men in Public places: such fear slays a man whilst he lives, and buries him before he is dead, Isa. 22. 2. it enfeebles and dispirits a man, so that he cannot act so freely as becomes him. The fear of man is a snare, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aris●ot.  (Prov. 29. 25.) and every coward (saith Aristotle) is a murderer. As all Christians, so Magistrates then especially had need to be men of good courage; 
See Mr. Ash his Ser. on Psal. 31. 24 preached 1642.  and the rather, because they must oppose the Torrent and current of the sins of the times they live in.  
2. Malice and Anger become not a Judge. Spite will never do right. Malice puts men upon revenge. Micaiah must to prison though he prophesy nothing but truth: and why so? for I hate him, 
Affectus u●i judicat, ibi ratio claudicat; & ubi est fervid● vindicta, ibi no● temperata ●ustitia.  said Ahab. Aristides (though a Heathen) said well; when sitting as Judge between two persons, the one charged his adversary with great wrongs done to Aristides; he answered, Friend, tell me only what he hath done to thee, for I sit here to do right to thee, and not to myself.  
3. Covetousness. A Magistrate must not only be free from it, but he must h●te it, Exod. 18. 21. a man that is greedy of gain, will Transgress for a morsel of bread. (Prov. 28. 21.) a poor reward will put him out of his way. This sin is the root of all evil, Bribery, Simony, Sacrilege, Partiality, Tyranny, Time-serving and turning of Judgement backward; (Isa. 5914.) these are some of those fruits of this bitter root. Such will sell their Wit, Parts, Power, Conscience, Religion and all for money. I have read of many Sa●es, as Sale-winds by 
* V. Heyling Geogra. in Lapland.  Witches, Salechurches by Patrons or rather Latrons, Sale-hands by Mercenary Soldiers; but Sale-Justice and a Salesentence is one of the worst Sales, for it makes the just man a sinner, and takes away the righteousness of the righteous from him. This Solomon looked upon as a 
* Non in homines debent imperium hab re, sedin belluas qui publ●co●um Officiorum Functionibus, non quid ex us● sit publico, sed quid rei private serviat, quaerunt. Luther.  great evil, Eccles. 3. 16 he saw the place of judgement, and lo wickedness was there. To find wickedness in Taverns, theatres, or Mountains of prey, is no wonder; but for Seats of Justice to be full of Injustice, this is gall and hemlock indeed, Amos 6. 12. These love Diclectum Doricam, 
They love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dona.  the Doric Dialect (as one phraseth it) they are all for gifts, like those in Hosea's time, (Host 4. 18.) her Rulers with shame love Give ye, i. e. in a shameful sordid manner they call for Gifts and Presents, 
Siquis honorem verum amet, ab omni suspicione captandorum munerum sedulò ca●●bit, praesertim in ●o constitutus loco, in quo maximè cavendum ne iniquitas venalis fiat. Rivet.  crying, Give, Give; Bring, Bring; like the insa●iable horseleech they cry, Hab, Hab; Give, Give, Prov. 30. 15. but will you see the end of such bribers? why fire shall consume their Tabernacles, Job 15. 34.  
5. Righteously and exactly. A Magistrate must not only be justus, but he must do justa, yea and he must do them justè. He must hear both parties speak, and then judge righteously between them. They must not wrest nor wrack the Law, to make it speak what it never meant, but with just judgement must they judge the people, L●v. 19 15. Z●ch. 8. 16. He must dispense justice carefully, constantly, and conscientiously. Justice, Justice he must do, i. e. pure justice (
* justitiam, justitiam i. e. justissimam & puram justtiam. Piscator. See Schools-Guard, Rule 43  Deut. 16. 20.) not seeming, but real justice; not Justice in part, but entire Justice in measure and degree, without passion, corruption or delay. He must not do an act or two of justice, but it must be his constant work; 
judex ni●il aliud est qua● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Ius quoddam a●imat●m. Arist.  'tis his clothing which he must put on every day. His head, and heart and hands must be covered with it, job 28. 14. Ruler's must not free Ravens, and censure Doves; 
Distinguendum es● inter poenam sceleram ●ure divino definitam, & arbitrio Magistratus relictam. Quoad illam servanda est aequalitas Arithmetica, quoad hanc Geo●etrica. Gerhard.  nor loose Barrabas, and bind Christ. This is not execution of justice, but persecuting of the just. They must proportion the punishment according to the offence, and not barely shave the Head, which for its enormities ought be 〈◊〉 off. There must be an Accurate, Arithmetical, and Geometrical proportion observed, i. e. the fact with all its circumstances must be considered, and there must be a Retaliation rendered accordingly. Great sins must have great punishment, and lesser sins dat punishment. Life must for Life, and Eye for Eye, Gen. 9 6. Exod. 21. 24.  
6. Soberly. He must be a Temperate man, else how will he govern others, that cannot govern himself; or reform others, who is unreformed himself? What the Apostle saith of Ministers, is true of Magistrates; if a man cannot rule himself and his own house, how shall he govern the house of God? 1 Tim. 3. 5. He is not like to help another who hath lost himself. Wine and Strong drink make men forget the Law, 
In sicco habitat sapientia, non in humid; fundame●tum ejus est temperantia. Socrates.  and pervert judgement. 'tis not for Princes to be eating in the morning when they should be judging the people, Eccles. 10. 16, 17. jer. 21. 12. Judge's must be wise and prudent: but when Temperance is gone, where is the Prudence? He that is luxurious and riotous, is not wise, saith the wisest of men, Prov. 20. 1. and therefore Scl●n made a Law, that whatever Ruler was found drunk, should be put to death.  
7. Diligently. 'tis God's work, 
Sudandum est●iis qui Magistratum gerunt; adeunde inimicitiae, subeundae saepè p●o Republica tempestates, cum mul●s audacibus, improbis, non●unquam etiam p●t●ntibus dimicandum est. Cicero pro Sestert.  and he is cursed that doth it negligently. Justice must diffuse itself: it must run down as a mighty stream fully, freely, commonly and universally, (A●os 5. 24.) Rivers run by the Poor man's door as well as the rich. It must be their delight to do judgement, Prov. 21. 15. Rulers were not made for pleasure but for labour. They were not born for themselves, but for the people's good; hence those Titles of Nursing Fathers, Shepherds, Stewards, etc. all which imply a great deal of care and pains.   

Observation 3.  
Good duties need much pressing. Such is the dulness and indisposition of our natures to the best things, that without much pressing they take little or no Impression upon us: hence, 'tis that the Lord here calls on Judges again and again to defend the poor and fatherless, and to deliver the needy out of trouble. So Rev. 2. & 3. Christ calls again and again to hose that have ears to hear what the Spirit saith to the Churches. We ●ust have line upon line, and precept upon precept, and all little enough to make the word effectual. ●is not sufficient to say, I know this and that, but you must love to hear it pressed upon you again and again, for your more spiritual improvement of it. 
Verit●s quò notior, ●ò cha●or.  He that loves the truth in truth, the more he hears it, the more he loves it still. 'tis but an Adulterous love to Virgin truth, to be weary of her when you are best acquainted with her, and to cast her off with contempt (as Amnon did Tamar) when you have had your fill of her.   

Observation 4.  
Magistrates must administer justice orderly. They must not go preposterously to work, and condemn a man before he is heard. But 1. They must fully, freely, patiently, with a sedate, quiet, composed spirit, free from Passion, prejudice and precipitancy, hear both parties speak for themselves: for the Law doth not use to condemn men till their cause be heard, john 7. 51. Acts 25. 15, 16. 2. When upon hearing he hath found out the depth and truth of the cause, than he must justify and absolve the innocent, and rescue him out of the jaws of the wicked, by executing Justice on him according to his demerits.   

Observation 5.  
God is very tender over his poor afflicted people. This makes him here once and again to charge his Vicegerents to have a special care over them. None must touch them to hurt them: or if they do, the Magistrate must rescue them; and if they will not, yet God himself will, Psal. 12. 5. he takes the wrongs that are done to them as done to himself. Prov. 14. 31. & 17. 5. he that oppresseth the poor, reproacheth his maker, and contemns the wise dispensation of God who will have poor intermingled with the rich, as the Valleys are amongst the Hills, for his own praise. God would have no man oppressed, be he never so rich: but specially he hates the oppressing of the poor, because low and weak, and cannot help themselves as rich men can. The more unable they are to help themselves, the sooner will God arise to help them: though they be weak, yet their Redeemer is strong, Prov. 23. 10, 11. 
Gobel, 〈…〉. Redemptor. A Lapide in locum.  Though they be little, yet their Protector is mighty: you may be able to contend with the Poor, but can you contend with the Almighty who is their Guardian? No wise man will contend with a mightier than himself, 
See more on this point in Mr. Gatakers ●er. on Psal. 82. 7. P. 103, 104▪ 2 Parl, folio.  nor oppress the Servants and Sons of a Prince that can easily suppress and crush him. The poor and fatherless (when believers) are the Sons and Servants of God, and they cannot escape that wrong them: he hath more than once proclaimed himself their Patron and Protector, Psal. 10. 14. & 68 5. Hosea 14. 3. Deut. 10. 17, 18. and hath denounced woes against those that hurt them, Isa. 10. 1, 2, 3. Mal. 3. 5. and punished jerusalem amongst other sins for this, Ez●k. 22. 7. Many think they may abuse the poor, because they are impotent and cannot help themselves: but see how Solomon counsels these men most excellently Prov. 22. 22, 23. Rob not the poor because he is poor, neither oppress the afflicted in the gate: for the Lord will plead their cause, and spoil the soul of those that spoilt them; q. d. let not his poverty and inability to withstand thee, encourage thee to abuse him; yea though thou be one of the Magistrates, a man of power that sittest in the gate, yet know, that there is a greater than thou, who will help the helpless, will plead their cause, and spoil the soul of those that spoilt them, i. e. he will take away the life of those that take away the estate of the afflicted.   

Observation 6.  
Oppressors of the poor are cruel Beasts. They get the poor in their clutches, and as the Woolffeeds on his prey, so do they on them, (Psal. 17. 12.) till the Magistrate by his power do rescue them. Hence for their freity they are compared to Lions, Job 4. 10. W●lves, Hab. 7. 8. Bears, Prov. 17. 12. Dogs, Math. 7. 6. Wild Boars, Psal. 80. 13. To milner's, that grind the poor by their cruelty, Isa. 3. 15. To Thresher's, which bruise and oppress the people. Amos 1. 3. To Butchers, that do not fleece but flay the Sheep, Micah. 3. 2, 2. hence their teeth are called Swords, and their jaw-teeths knives; that they may at once devour the poor from off the earth, Prov. 30. 14. Psal. 57 4. The fourth Beast in daniel's Vision had great Iron teeth, (Dan. 7. 7.) he had teeth, great teeth, Iron teeth, and all to note what spoil that Beast should make amongst the Nations.   

Observation 7.  
Magistrates must improve their power in rescuing the poor out of the Paws of the Oppressor. To this end they have their power given them, not to oppress the oppressed, or to add affliction to the afflictions of the afflicted; but that they might resemble God, who is a Father to the Fatherless, and the poor Man's Resuge. Hence they are called Shepherds; As the Shepherd defends the flock, and rescues his Lambs from Lions and Wolves; so must the Magistrate by his power defend the Lambs of Christ from the Sons of Violence. So did job, Chap. 29. 17. he broke the Jaws of the wicked, and pulled the spoil out of his teeth.   

Observation 8.  
Merciless men are wicked men. Those that oppress the poor have this brand set upon them, that they are Reshagnanim, wicked men. As Tenderness, Pity and Mercifulness are signs of Election, (Col. 3. 12.) so freity, cruelty and harshness are signs of Reprobation, as we see in Nabal, and Dives. See how job describes the wicked, by enumerating their unmerciful practices, job 24. 2. to 12.   

Observation 9  
Rich men (ofttimes) are oppressive men. These wicked men that the Prophet speaks of, were not poor men, for they have not the power that rich men have to oppress their Brethren; neither do Judges use to respect the persons of the poor, as they did these, Verse 2. Riches accidentally make men cruel and insolent. The Rich (saith Solomon) rules over the poor, viz. with Insolence and Violence, Prov. 22. 7. It were rich men that oppressed the poor, and drew them (violently) before Judgement Seats, james 2. 6. so as when these wicked ones arise, (especially to be Rulers) the poor, especially the Godly poor, hide themselves, Proverbs 28. 28.     

VERSE 5.  
They know not, neither will they understand; they walk on in the darkness; All the foundations of the earth are out of course.  
THis Verse is a kind of Parenthesis, and contains the Lords Pathetical complaint of that ignorance, stupidity and obstinacy which he found in the Judges of those times; together with the sad effects of it in the Commonwealth; The foundations of the earth were out of course.  
In this Verse the person is changed; God speaks not here to the Magistrates themselves, as he did Verse 2. He says not, Ye do not know, ye do not understand; but as one troubled in mind, and mourning within himself to see their desperate malice, and the confusions that attended it, he cries out, 
Lo Jadegnu, N●n cognoverunt. Praeterit in Kal.  They have not known, they have no understanding, i. e. they do not know nor understand. It is frequent in that language to put the Preterperfect Tense for the Present Tense; as Psalm 1. 1. Blessed is the man who hath not walked, i. e. who doth not walk in the counsel of the ungodly. It notes a continued act, and implies their perseverance in ignorance; 
Prae●erita 〈◊〉 propraesen●e & not ant actum 〈◊〉. Piscator.  q. d. But what do I mean? Why go I about to make a blackmore white? 'tis in vain to reprove this kind of men, or to exhort them to the study of righteousness; for they grow worse and worse; they are so blinded, stupefied and hardened in their sin, that they will go on in their dark and sinful courses, though they ruin themselves, and the Commonwealth to boot.  
In the words we have all the Degrees of Comparison, and in them the character of evil Judges: 1. These corrupt Judges were blind: They know not, that's bad. 2. They will not understand, that's worse. 3. They will walk on in their own dark courses, that's worst of all. 4. Though the whole world be in confusion, and the very foundations of the earth shake under them, partly through their own misgovernment, and partly by the just judgement of God, yet they were stupid and senseless, they took no notice of it, so as to amend what was amiss, but went on still in their perverse Practices, till all came to confusion. And this is Super-superlative wickedness.  
1. Their first Degree of evil is Ignorance, they know not. They were wise enough to do evil, but to do good they had no knowledge.  

Question.  
But here a Question may arise; Since these men were judges in Israel, and had Parts, with answerable breeding (no doubt) to fit them for such weighty employment, how then is it said, They know not, neither do they understand?  

Answer.  
The answer is easy. Knowledge is twofold, Speculative, or Practical. These Judges were not fools and ignorant of their duty, they had a Theoretical, Notional, Speculative knowledge of it; they knew that they were Gods Vice-gerents and Deputies appointed by him to execute Justice and Judgement amongst his people impartially, and that they ought to have a tender respect to the poor and the afflicted; and if they did not thus, they knew that God would punish them. All this no doubt and much more they had in the Theory, having so many Prophets as the people of Israel had to instruct them.  
2. But if we look upon their Practice, 
Verba nolitiae apud Hebraeo●, a●fectus comprehendunt. See Schools G●rd. Rule 11.  so it may be said they have no knowledge, viz. so as to love, affect and practice what they know. In Scripture, Knowledge without Practice is counted no Knowledge; and Hypocritical false things are esteemed as no things. 
The word jadang (in the Text) implies both knowledge with the mind, and acknowledging and regarding with the Affections.  Thus graceless men are accounted as no men, jer. 5. 1. Run to and fro through the streets of Jerusalem, and see if ye can find a man. Why, the streets were full of men: yea but because they were not good men, God accounts them as no men. Thus the wicked are said to have no Heart, Host 7. 11. i e. no heart to goodness, and then as good have no heart at all. Thus the wicked are said not to hear the Law, because they do not hear it rightly, and obedientially. Thus Saul is said to reign but two years over Israel, when he reigned many years: but because in his two first years he reigned well, and after did degenerate, therefore his last reigning was accounted as no reigning. So these Judges, though they knew they should judge righteously, without respect of persons; yet they did judge unrighteously, with respect to persons; and therefore God accounted their Knowledge as no Knowledge: They Know not.  Neither do they Understand. 
They were stupid and uncapable of good counsel. 
jabinu, from Binah inteltexit, consideravit, Pagnin.  They did not Understand or consider (so much the word imports in the Original) the duties of their places, so as to practise them for the good of God's poor, afflicted, oppressed people. The word is frequently used for consideration, as 1 King. 3. 21. when I had considered it in the morning. So Isa. 14. 16. & 43. 18. Consider the things of old, jer. 2. 10. 23. 20. In the latter days ye shall consider it perfectly. So job 23. 15. & 37. 14. Consider the wondrous works of God, so as to be affected with them.  They walk on in darkness. 
The words in the Fountain are very Emphatical. 
'tis not halla●u, ambularunt, but jithhallacu, ambalabu●t indesinenter. Name verbain con●ugatione Hithpael significationem intendunt, immò habitum, vehementiam & frequentiam denotant. Pagnin.  They will walk on continually in darkness. They take not a turn or two in this dark Alley, but indesinenter ambulant, they are always at it, it is their work, their way, their Trade, and no man nor means can put them out of it. They will walk on and continue in their wilful ignorance and sinful perverting of Judgement in despite of God and man. Now to walk in darkness, in Scripture phrase notes, 
O●●endit ignorantiam istoram judicum fuisse voluntar●am, ut qui noluerint ex lege Dei discere quid sui ess●t officu: Piscator.  1. A living in Ignorance, (Eccles. 2. 14.) when men care not to know the will of God, but say as those wicked in job 21. 14. Depart from us, for we desire not the knowledge of thy ways. These corrupt Judges walked in ways of darkness, and therefore they loved darkness more than light. This made them err in judgement, as blind men stumble at every thing that lies in their way; and hence came that sedition, tumult and confusion in the State. 2. To walk in darkness, is to lie in a natural condition, and live in a state of sin and ignorance, without any saving knowledge of God, john 8. 12. & 12. 46. 1 john 1. 6. & 2. 11. Prov. 2. 13. 1 john 1. 6. & 2. 11. By nature these men were blind, but being drunken with pleasures, and besotted with the lusts of covetousness, bribery, private affection, and puft up with the greatness of their power, they had contracted an habitual blindedness, so that they could not diseern right from wrong, darkness from light, nor truth from error. Their lusts had blinded them, and put out their eyes, so that they could not see the duties of their places, nor remember the great account which they must one day give unto God of their Stewardship: but as Samson when he had lost his eyes was abused and put to grind in a Mill; so these being blinded by Satan, were made to grind in the Mill of every sin and error.  All the Foundations of the earth are out of course. 
These words have almost as many Interpretations as there be Interpreters. 1. Some add the word (albeit or although) to the Text, They walk on in darkness, albeit the foundations of the earth be moved: and so they make these words an Aggravation of that prodigious stupidity which had possessed those great ones of the world. q. d. Such is their sottishness and senselesness, ●hat though all the world be in confusion, and heaven and earth be ready to come together, yet do they snort in their security, and will by no means be quickened to the execution of justice, that they might prevent destruction.  
This sense is good, but with submission to better judgements, I conceive the words may be taken as they are in themselves, without any Addition, for the sad effect and consequent of that ignorance, unrighteousness, cruelty and stupidity which reigned in their Rulers, 
Iimm●●u (à Mot.) nutabunt, declinabunt omnia fundamenta terrae, Mercer. apud Pagnin.  viz. that by reason of it all the foundations of the earth were out of course, i. e. all Laws were broken, all Orders violated, the wicked were encouraged, 
Fundamenta terre videtur nominare ea quibus salus publica nititur; ea ver ò sunt recta administratio juris, conservatio disciplinae & pacis, defensio innocentum, & poen● sc●ler●m. Moller.  the godly discountenanced, the public Peace disturbed, and the state of all things turned upside down: nothing but murder, rapes, rapine, violence and all outrage to be found: no man knows where to have right, or by whom to be protected from wrong. Yet they know not, neither will they understand, they will walk on in darkness; and what is the issue of all this? why, the very foundations of the earth will move. (So 'tis in the Original) i. e. all things will run into confusion and disorder by reason of the stupidity and wilful disobedience of the Rulers of this people, (Psal. 60. 2. Isa. 24. 19, 20.) Others make the words a Commination of some destruction at hand, 
Maniseslè dicitur de Principibus à justitiâ & pietate declinantibus, qui moveri, i. e. non consistere in vera via, & station dicun●ur; ideò ill●● graves minatur poenas. Illyricus.  the foundations of the earth shall be moved, (they read the word Passively) q. d. God will destroy that Nation where such ill Magistrates bear sway: as a house whose foundation is taken away cannot stand; so since the Rulers of my people who should be the Upholders of the Land by executing justice, are become the destroyers of it, I will destroy them altogether. But the former sense is most genuine: for although the Septuagint do frequently render the Verb Passively, yet why we should forsake the Original (as the Vulgar Latin frequently doth, to follow the Septuagint) I see no Reason; especially if we consider the corruptness of the Septuagint which now we have. Take but one place for instance, Isa. 9 6. speaking of Christ, the Septuagint put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for Deus, and leave out many of Christ's Titles there, which prove his Deity. I speak not in the least to disparage that Pincely work of that Reverend and Learned man whose labours praise him in the gates, 
Dr. walton.  and for which I desire to bless the God of heaven, and have long since received it with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But I speak it to this end to caution young men not to lay too much stress upon the Septuagint, considering what the Learned have said of it. Ista Graeca Versio quam nunc habemus, in plurimis loc is dissentit ab Hebraeo; multa habet qu●e non sunt in Hebraeo, ut om●es noverunt qui in ea versati sunt. Philo.  
Licèt non ignorem nonnullos in ea sententia esse, ut existiment interpretationem 70. Seniorum penitùs interiisse: multò probabiliùs censeo illam adhuc superesse: sed adeò corruptam & vitiatam, ut omninò alia esse videatur. Bellarmin. l. 2. de Verbo Dei. c. 6. Nos summo study, curâ & diligentiâ 70. Interpretationem cum Hebraeo contulimus, & tot invenimus addi●a, dempta, depravata, immutata, & ab Hebraico prorsus aliena, ut mihi persuadere nequeam illam ess● 70. Interpretum. Pagnin.  
Periodos integras omisere, ●ec non capita integra Capellus.  
But this point is so excellently cleared by the Learned Dr. Walton in his Apparatus, 
See Mr. Leigh his Body of Divinity. l. 1. 6. 7. p. 72.  Prolegom. 9 that I shall only refer you thither for better satisfaction.  
IN the words is set forth to us, 1. What it is that is out of course? The Earth, i. e. 
Met. S●bjecti.  The Inhabitants of the earth.  
2. What part of the earth? not the Superficies or Surface, but the very foundation of the earth, 
'tis an Hyperbolical Proverbial Metaphor.  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 Commonwealths 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 ruin.    

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; 
See Mr. Lysords Ser on 2 Cor. 2. 15.  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, 
Laterem lavarc. Proverb.  the blacker it grows. When men are set, given up and wedded to their sins, it is time to let them alone, Host 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 controversy, So Deut. 4. 26. & 32. 1. jer. 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 Ungrateful 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 spoke 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, 
See this Point fully stated by Mr. Reyner in his Government of the Tongue, p. 170, etc. ☜  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 loath he is to cast off his people, 
And Mr. Chudworth on Galat. 6. 1. p. 351, etc.  Host 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, etc. 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 crucify Christ, Acts 3. 17. I wot Brethren that through Ignorance ye did it: and Pa●l to blaspheme, and persecute God's people, 1 Tim. 1. 13. I did it ignorantly. When the Gentiles knew not God, than 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 Lion, fear him not. This made the Saduces to err, Mat. 22. 29. Ye err not knowing the Scriptures. All sins and errors are Radically, 
Omnis malus coecus & ignor●ns. Aristot.  Seminally, and Fundamentally in Ignorance. When the Apostle had said, There's none that understands, see what a black Guard of sins do follow, 
See more in Mr. Pembles Ser. on Host 4. 6 The mischief of Ignorance, and Mr. Clerk's Mirror. Chap. 54.  Rom. 1. 28. to 32. & 3. 11. to 19 when the eyes of the Jews were blinded, than 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 public 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 subtle to contrive wickedness, and Magistrates had need of Serpentine Wisdom to search it out: For as Truth, so wickedness lieth in profundo, it's buried deep, Isa. 29. 15.  
'tis 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. 'tis 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 complete Magistrate. 
How necessary all kind of knowledge is, See à Lapide, Encomium Sapientiae Ethices, Naturalis, & Divinae. In Prefat. ad Ecclesiasticum. p. 1, 2. etc.  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 unskilful Physician for Physic; nor venture himself in that Ship that hath an unskilful 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 God's esteem. 
〈◊〉 scimus, quantum operamur.  In Divinity we know no more than 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 practise it, God complains of them as ignorant, Isa. 5. 13. Host 4. 6. Yea the Priests are said not to know the Law, 1. Sam: 2. 12. jer. 2. 8. & 4. 22. they were Priests and so could not be totally ignorant▪ 
M●lti habent cognitionem salutis, sed non cog●itionem salutarem.  but because their knowledge was merely 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 practise it, jer. 10. 21. Micah 3. 1, 2. Prov. 29. 7.  
Rest not then content with shows and shadows; 
Cognitio veritatis est duplex; Pure Speculativa, vel Affectiva. Aquinas. V. Dyke on the Sacrament, chap. 4. ushers Medications, p. 1.  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. john 9 ult. james 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, 
See the Difference between common and saying knowledge. Dr. Preston, Saints Infirmities, mi●i. p. 159, 160.  john 5. 35. 'tis not a sading, vanishing light, but it is an abiding, enduring light, wh●ch all the Devils in Hell shall never extinguish. As the joy, so the Light of Gods elect (though it may be for a time eclipsed, yet) shall never be totally taken from them. A natural man may have a little glimmering twilight; 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 oil in which the flame of the Spirit lives. 1. 'tis the saving knowledge of the truth that sanctifies us, and delivers from the bondage of sin in which by nature we are entangled, john 8. 31, 32. & 17. 17. 2. It increaseth faith, Psal. 9 10. 
Quantum cog●●scimus, tantum diligimus; qui● dilectio sequitur cognitionem, cum ignoti nulla s●● cupido.  they that know thee will trust in thee. 3. 'twill make us love him more intensively; the more experimentally we know God the more we shall love him. Cant. 1. 4. 4. 'twill make us patient under all afflictions, when we know and see that the Lord corrects us for our profit, Heb. 12. 10. 5. 'twill 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 neglect the Duties of their c●llings. These Judges did not consider that God sat amongst them, and considered their sentences, ends and aims; this made them pass such unrighteous sentences. Inconsiderateness makes sin a bound, L●m. 1. 9 They are sinners and fools that consider not what they do, Eccles. 5. 1. This ruins Kings and Kingdoms, Isa. 1. 3, 4. & 5. 12. jer. 12. 11. Host 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, 
See more in my Comment, on 2. Tim. 3. 4. p. 117, 118.  he would not rush into sin as the Horse into the Battle with such desperate violence. So we may say of all other sinners, jer. 8. 6.   

Observation 5.  
Wicked men are wilful men. They are obstinate in sin, and will walk on what ever come on it. Had these Rulers sinned of mere simple Ignorance, it might have excused them à tanto, though not à toto; it might have extenuated their sin: 
Ignorantia crassa & affeetata ●us scire sper●it, ut liberius peccet; haec aggravat peccatum, 1. Quia fit ex socordia, ut in otiofis. 2. Quia fit ex philantia, ut in superbis. 3. Quia sit ex malitia ut in desperatis, quorum vox est, Scientiam tuarum viarum ●olumus. Breerwood, Ethic. l. 3. p. 121.  but their Ignorance being a gross, wilful, 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 wilful sinners; they have necks of Iron, and brows of Brass; though they are persuaded, 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 ways; 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 showed 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. 
See Fenners Wilful Impenitency.  Here are four will-nots that aggravate their sin, Isa. 26. 10, 11. Let strangers devour their strength, and grey hairs (the symptoms of feebleness, old age and death approaching) be upon them, yet so stupid are they, that they perceive it not. Host 7. 9 let God be a tender Nurse to lead and love them, yet so sottish are they that they neither know nor acknowledgeit, Host 11. 1, 3, 4. Zeph. 3. 7. 
See the danger of Obstinacy in A●tersoll on Numb. p. 622. etc. foli●.  These are wedded to their lusts and there is no parting of them, Host 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, 'tis their Trade and they will not leave it. The best may fall through weakness, but these are wilful. As resolution and perseverance in goodness is the height of goodness, as we see in job, (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 walked with him all his days, Gen. 6. 9 and Hez●kiah when he came to die, comforts himself with this, Remember O Lord, how I walked before thee (continually or without ceasing, so 'tis in the fountain) with an upright heart, Isa. 38. 3. so perseverance in wickedness is the height of wickedness, 2 Chron. 28. 22.   

Observation 7.  
Wicked men lead miserable lives. They walk in darkness: we pity such Prisoners as lie and live in deep, dark dungeons all their days: 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, john 7. 49. & 9 ult) yet there's no Prisoner that lies in the darkest dungeon especially (if he be godly) but is in a better condition than the greatest wicked man that is spiritually blind, though he live in pompous Palaces. These Rulers in the Text, no doubt but they thought themselves very wise men (and probably they were so in respect of natural and worldy accomplishments) yet because they abused their parts, and did not improve them for God's glory, he tell us here, They walk in darkness. The Princes of Zoan are called fools, i. e. Pharaohs Counsellors, (which were worldly wise men) yet for want of saving knowledge are called fools in God's Dictionary, Isa. 19 11.  
This will yet better appear if we consider the allusions between inward and outward darkness. 1. Darkness hinders us from seeing our way. A man tha● walks in darkness knows not whether he goes, (john 12. 35.) he may go into Ditches, Bogs, Rivers, and miscarry many ways. So he that walks in spiritual darkness, knows not which way to go, nor what to do: he is in perpetual danger of falling into this ditch of error, ●nd that bog of Heresy, and to plung himself into a world of sin and sorrow. Blind men cannot judge of colours, nor can these distinguish between truth and falsehood.  
2. Such catch many falls▪ and stumble at every thing: so when men's ways are dark and slippery they are apt to fall every way into Satan's snares, (job 5. 14. & 12. 17. 25.) and to stumble and take offence even at Christ himself.  
3. Darkness is a dismal thing, it fills men with fear and horror, (Gen. 15. 12.) So that a man hath no joy of himself, nor of the creature: so a man that lies in spiritual darkness being destitute of saving knowledge, when conscience is awakened, he is filled horror and Desperation, which imbitters all creature comforts to him. Let us therefore labour for saving knowledge, and above all getting, get true Understanding. Solomon prefers it before Silver, Gold and Pearls, (Prov. 2. 2, 3, 4.) because it brings grace, life and salvation with it. Multiplicity of this knowledge will multiply grace, 2 Pet. 1. 2. This will be a light unto our feet, and a Lamp to our paths. 
See the Excellency of Light. Culverwell Light of Nature. Chap. 17. p. 173, 175, etc.  This Light is a pleasant thing, by it we see whence we came, whither we go, how to order our steps, what dangers to shun, what enemies lie in our way that we may resist them. Such are wise whose eyes are in their heads, but 'tis the fool that walks on in darkness; (Eccles. 2. 14.) q. d. a wise man is well advised and goeth prudently to work; but a foolish man is imprudent and unadvised in all his ways.   

Observation 8.  
justice and judgement are the foundations of a land, Psal. 11. 6. A house may as soon stand without a foundation as a Commonwealth without Government. When the righteous are encouraged, and the wicked, punished, this upholds a Throne, and establisheth a Land, Prov. 16. 12. & 29. 4. Good Laws are the foundation of a Nation; but the iniquity of Judges moves these foundations out of place, and makes the state like a bowing wall that belcheth out, or a tottering fence, Psal. 62. 3. Isa. 30. 13. 'twas therefore a notable piece of policy in Absolom when he would steal away the hearts of the people from David, he went about to persuade them that the King his Father had no Justice for them: but Oh that he were made judge in the Land that every one that had any cause might come to him and he would do them justice, 2. Sam. 15. 3, 4.  
Let us therefore pray for those in authority that God would give them wise and understanding hearts to know their duty, and knowing it to practise it, that under them we may lead Pious, Peaceable and honest lives: for if these foundations once fail, and we have either no Magistrate, or corrupt ones, all will run into confusion. When once wickedness comes to be established by a Law, the sin becomes National, and National sins bring National Judgements: and therefore you may observe in Scripture, and in all Histories, that when the Rulers of a people have been wicked, ruin suddenly followed, Isa. 1. 23. 24. jer. 5. 28. 29. Micah 3. 11, 12. What potent and flourishing Nations have been laid in the dust by Popish, Tyrannical, cruel Governors!   

Observation 9  
Wicked men are stupid men. Let foundations be moved, and all things run into confusion by their means, yet they are senseless, sit still and take their ease, never regarding the afflictions of God's people. Hester. 3. Ult. Let all move, yet they will not move. Let the Lord bind them and beat them, yet they cry not, job 36. 13. though they lie amidst a Sea of troubles, and themselves be as one that is on the top of Mast, yet there can they sleep fearlessly in the midst of the greatest dangers: though they be stricken yet they stir no●, so great is their Lethargy, Prov. 23. 35, 36. Pharaoh had plague upon plague, yet nothing mended him, but he was Pharaoh still. Hence wicked men are called brutish, jer. 10. 21. and De●d, lay all the world on a dead man and he feels it not. Rob them, ransack them, and let the fire of God's displeasure seize on them, yet they lay it not to heart, Isa. 42. 24, 25. 'tis only good men that are tender, sensible men and mourn for the afflions of joseph.    

VERSE 6, 7.  
I have said ye are Gods, and all of you are Children of the Most High.  
But ye shall die like men, and fall like one of the Princes.  

THese words are a kind of Prolepsis, where the Lord meets with the Pride of Rulers who are puffed up with a high conceit of themselves, because these are by place exalted above others. We (say they) are styled Gods, yea God himself hath styled ●s so, 
His Verbis usus est, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, aut ●antum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & concessive, sed magis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & reprehensiuè; ut potentiorum auth●●itate sud abutentiuminiquitatem ●●pliùs ostenderet, ●vinceretque Dei ipsius verbis. Juni●● Parallel. 17.  and hath made us Deputies immediately under himself. To this the Spirit of God answers, 1▪ By way of a reprehensory Concession: It is true, I have said ye are Gods, and I have appointed you for my Vicars and Deputies on earth to judge for me amongst men, and to keep my people in Peace; but you have abused your power, and ungratefully sinned against the God of your mercies, who hath exalted you from amongst your Brethren to Rule for him. 2. By way of Correction: yet I must tell you, you shall die like other men and come to judgement, and therefore you have little reason to be proud of that power which is delegated to you; Or, here is, 1. Their Dignity and Majesty by reason of the eminency of their Office, ye are Gods. 2. Their Frailty and Mortality, common to them with other Sons of Adam in respect of their humane condition, ye shall die like men; Or, if you please, Here is 1. The Root of their unrighteous and exorbitant Practices, viz. the pride that reigned in them by reason of that Dignity which God had honoured them withal, in communicating his own name unto them, and calling them his ●ons. 2. Here is the Remedy, drawn from the consideration of their dying and fading condition. 1. They must die like other ordinary men. 2. They must fall from their dignity to the dust, as other great ones had done before them. So that in the words we have the Excellency of Magistracy set forth by two Titles, 

1. They are Gods.  
2. Sons of the Most High.    
1. They are Gods, 
Non Par●icipatione divinae ●ss●ntiae, sed similitudine di●●nae poten●iae. Non nat●râ, sed conditione & dignitate muneris. Muis in locum.  not by Nature (for we see they Die) but by similitude and in respect of their Office, because they represent God's Majesty in Governing of men, and have a special character of his glory stamped upon them. But of this see more at large on Verse 1.  
2. Children of the Most High, or Sons of the most high God. This Title is homonymous and hath many significations in Scripture. 
Gnelion, filii excelsi, viz. Dei, qu●a Deus est excelsus super om●●m terram, & vald e exaltatus super omnes Deos.  1. It is sometimes taken for the Natural Son of God, and in this sense Christ is the only natural and proper Son of God, john 1. 14. & 5. 18. Mat. 3. 17. Rom. 8. 32.  
2. For the Sons of God by Creation. So God is called the Father of Angels, Job 1. 6. & 38. 7. Cant. 2. 3. and of wicked men, Mal. 2. 10.  
3. Others are called his Sons by Adoption: thus all true believers are the Sons of God. john 1. 12. Rom. 8. 14. 16. Gal. 4. 5. 1. john 3. 2.  
4. Others are called the Sons of God in respect of that Power, Majesty, Authority and Eminency which God hath conferred upon them above the ordinary sort of men: and in this respect it is that Magistrates are called the Sons of God; for as Parents give some part of their Inheritance to their children: so the Almighty hath invested Magistrates with part of his power and Sovereignty, and entrusted them with the administration of his Earthly Kingdoms, by the exercise of Vindictive and Remunerative Justice.  
Now some conceive that Magistrates are called the Sons of God, because they are more dear to God, and more acceptable to him then other men; but that will not hold; for in this very Psalm where he calls them Gods, yet he sharply reproves them for their unrighteous practices; and if Rulers be wicked, they bring more dishonour to God, and do more mischief then inferior persons can do, and so their persons are more displeasing to God then inferior persons are; and God looks upon them as Beasts rather than men, Prov. 28. 15. But if Magistrates be truly Godly, than they are the Sons of God in a double sense. 1. As Believers. 2. As Magistrates; and so they are nearer and dearer to God then ordinary men: they are as the Signet on his right hand, ever in his eye; he looks upon them as his ornaments; 
Quaerit abs te ●rnari Diaabolus, as Austin said of a learned man.  as the Devil useth all means to get men of Power and Parts on his side, that he may the better advance his Kingdom; so God delights in gracious Magistrates as the Pillars and Upholders of his Kingdom in the world. The more of God dwells in any, the more he loves them; If Magistrates who are Gods in name, do resemble God indeed, in Wisdom, Justice, Purity, Clemency, etc. then are they the children of the most High in a Spiritual sense, and God hath a Paternal care over such, even as Parents have over their obedient children.  
2. This implies Participation, and tells us that Magistrates derive all their power from God, as a son hath his ●rom his father; and therefore it is but Equity that they should employ that power which they have received from His goodness, to the praise of him that gave it.  
3. Here is the Extent of this Dignity, it is not given only to Superior Magistrates, but to Inferior ones also; Ye are All the children of the most High; yea wicked ones when placed in authority, are called Gods and Sons of the most High. Those in the Psalm were none of the best, yea they were almost as bad as bad could be. Verse 2. 5. And yet it is said here, I have said ye (in respect of your office) are Gods, and children of God.  
4. Here is their Commission; 
Ego dixi, est vox po●estatis ●●nstituentis.  I have said, It is not your that can make yourselves Magistrates, but it is I that say ye are Gods; all the power that ye have, it is from me; and therefore our Saviour expounding this of the Psalmist (john 10. 34, 35, 36.) tells us, that to Magistrates the Word of the Lord came, or was made. q. d. they have their Command, Commission and Power from God to discharge the duties of their places. When the Prophets were sent to preach, The Word of the Lord was said to come to them. Luke 3. 2. The Word of God came to john, and then Verse 3. he preacheth and puts his Commission in execution: So when God hath given Magistrates a word of command, then, and not till then they may act with comfort and with confidence. Our Saviour in john 10. 34. refers us hither, when the Pharisees reproached him for blasphemy, because he made himself equal to God, by saying, My Father and I are one, he clears himself from that aspersion, by an Argument from the less to the greater, Thus; If the Title of God may be given to Princes, who are but men, and many times the worst of men; then much more may that Title be given to me, in whom the Majesty of God doth more especially appear, and the fullness of his Godhead dwell. The Antecedent I have proved to you (saith Christ) out of your Law which you cannot deny, and therefore you must grant the consequent.  
Verse 7. In this verse we have the Mortality of Magistrates asserted 

In two words  
1. Ye shall die.  
2. Ye shall fall.    
2. The Manner How; as other ordinary men, and as all other Princes have done before you.  
3. The certainty of this is confirmed by an Asseverative Particle, Verily or certainly as ye live like Gods, so certainly ye shall die like men.  
The words have some difficulty and Various Readins; I shall briefly explain them, and then proceed to the Observations.  But ye shall die like men. 
Some read Surely or truly ye shall die; 
Achen, certè, verè, prosecto, sanè, est adverbium affirmandi. Pagnin, Montan●s, Calvin.  and this comes nearest the Original, for so the word (achen) is used in Scripture; as Gen. 28. 16. Surely (achen) the Lord is in the place; so Isai. 40. 7. Surely the people is grass. And Isai. 53. 4. Surely he hath born our griefs. It is true, the Vulgar Latin that so oft leaves the Fountain to follow the Septuagint, do with them render it, But. But the most genuine signification of the word is, Surely. The sense is good either way. But, i. e. for all your pomp and power you must at last lie in the dust, and say to corruption, Thou art my father, and to the worm, Thou art my Brother and Sister, job 17. 14. or, Surely, i. e. though you regard it not, nor make any provision for it, but flatter yourselves because you are Gods, and so dream that ye shall live on earth for ever; yet know assuredly that ye are but men, and must die as well as others. All Gods words are true and sure; but on some there is Affixed a special note of certainty, because of man's (especially great mens) extraordinary sottishness and infidelity.  
Ye shall die like men.] 
Che Adam temutun, sicut Adam i. e. homo terrenus, vilis, abjectus, Moriemini. Adam i. e. homo pleb●ius, opponituy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ish, i e. vero nobili, nt vid●re est, Psal. 4. 3. & 49 2▪ & 62. 9  That is, like other ordinary men; as ye came from the earth, so to earth you must return. Death fears not you more than other men. Ish and Adam, the Noble and Ignoble are alike to that grim Sergeant Death. Though men have lived like Gods, yet they must die like Adam, or any other base, contemptible man; yea (if wicked) ye shall die like beasts, for all your honour; (Psal. 49. ult.) though in respect of your Dignity you have been like Saul, taller by the head and shoulders than the rest of the people, yet in your death there shall be no difference; you must to the grave as other men, and then to judgement, for that is included in the word Death. Heb. 9 27. It is appointed for all men once to die, and after death comes judgement.  And fall like one of the Princes. 
These words have many Glosses put upon them. 1. Some understand them of a fall by a Natural death. q. d. Ye Rulers of the people for all your state and pomp, shall fall by death like others of your rank, that have been before you, that were as high in honour and great in power as yourselves, and yet they died, 
Alioyum funera sint vobis specula, in quibus vestra, citiùs fortasse quam putatis, affutura spectetis. Mendoza.  and so must you. Their graves amongst you, read a Lecture of Mortality to you; they are gone off the stage of the world, and you are come on; it is not long but you also must die and make room for your successors; and thus the word fall is put for dying in Scripture, Gen. 14. 10. Psal. 91. 7.  
2. Others take this fall to be by a Violent Death. He had before said they should die as other men; but now he riseth higher, and tells them of a more especial Judgement which should befall them rather than others, and that is, ye shall fall; how is that? Why for your Tyranny and abuse of your power against God and his people, 
Non tantum minatur Deus ipsos morituros, sed it a morituros, ut et●am casuri sint de sedibus snis. Scultetus.  ye shall be cast out of your Seats; your pride shall have a fall, and that by a Violent Death; for so I find the word fall taken very frequently in Scripture, for Perishing by a Violent death; as falling by the sword, Exod. 32. 28. Host 5. 5. & 7. 7. or by the Pestilence, 1 Chron. 21. 14. 1 Cor. 10. 8. Tyrant's seldom go to their graves in Peace. Most of the Caesars fell by the hands of the people; q. d. If you be like 
* Notanter dicit Hassarim, illorum Principum. Muscul. Sar est Princeps, & Sarim Principes, Jer. 4. 9 & 17. 25.  Tyrants in sin, expect to be like them in Punishment; as I cast them out of their Thrones for their Insolence and Violence; 
Sicut unus Principum i. e. Profanarum gentium. Synech. Gen. Piscat.  so will I cast you out, and you shall fall like one of these Tyrannical Princes.  
3. Others take it for the falling as the Princes of other Nations; 
Ye shall fall like one of the Tyrants. Tyndal.  q d. though you are the Princes of God's people, yet are you not thereby Privileged from the Arrest of death: for the most gracious Saint dyeth as well as the most notorious sinner. Grace is an Antidote against the poison of death, but not a Preservative against undergoing death.  
4. Others take it for a falling from an high and flourishing condition, 
De summo gradu ad imum, de magna gloria ad extremam miseriam praecipitabimini. Bellarmin.  so as they shall be had in contempt of all. This is a truth, and the word fall is oft so used in Scripture. Isai. 3. 8. Psal. 118. 13. jer. 51. 8. But this sense is too straight for this place. The Exegesis implies a greater falling then from their estates.  
5. Other learned men render the words thus, And ye shall fall like others, or ye shall fall like one of the Vulgar. 
Unus quemlibet è vulg● significat. Calvin. Some there are that follow him against the Letter of the Text, which runs thus, Sicut unus Principum cadetis: It is not sicut Unus Vulgi, vel è Vulgo. I honour that eminent Instrument of God, but the Text and Truth I must honour above all.  But this Version will not hold, and that for two Reasons. 1. It hath no foundation in the Original, nor in the Septuagint, nor in any of the Oriental Versions. 2. It is a pure Tautology; ye shall die like Adam, i. e. like ordinary men, and shall fall like one of the Vulgar, i. e. like ordinary men. The three first senses are most genuine, as agreeing best with the Original, the sense of the Text, and the like Scripture phrase. The sum and substance of all is this, 
The Metaphrase.  q. d. It is true, I have said, and I say so still, that ye are by office, Gods; and by Commission ye are all the sons of the most high God, whom he hath entrusted with some part of his judiciary power; but yet this doth not exempt you from Mortality; for though in Dignity you are above others, yet Death will levelly you, and you must to the grave as well as others who are ordinary men, and as others of your own rank have have done before you: and then you who have judged others, shall be judged with others; for after death comes judgement.  

Observation 1.  
The Scriptures of the Old Testament are the Word of God. Christ citys this very Text in the New Testament, (john 10. 34, 35.) against the calumniating Pharisees; yea Christ and his Apostles (to show the divine authority of the Old Testament even in Gospel times) did fetch Arguments ofttimes out of the Old Testament to confirm their Doctrine and practice. About 400 places are cited out of the Old Testament in the New. 
See my Commentary on 2 Tim. 3. 15. p. 262.  But of this I have spoken elsewhere at large.   

Observation 2.  
Magistrates have their power and commission from God. It is he that said, and it is his Word that comes to them which makes them Gods on earth. Magistracy is no fancy of man's inventing, nor plant of his planting, for than it had long since been rooted up by those sons of Be●ial that have so oft opposed it, yet could never prevail against it. If God had not been in this Bush (so oft set on fire) it had been consumed long ere this; it could never have stood so many thousand years against the rage and fury of men and Devils. We may use the same Argument to prove the Divinity of Magistracy, which sometimes we do to prove the Divinity of the Scriptures, viz. the strange preservation of it in all revolutions and changes, amidst those wars and confusions which have been in the world. Some indeed have thrown off their Governors, but never yet could throw off a Government. As soon as one is off, another is in the saddle; yea so connatural it is to the Principles and notions of man's mind, that a Government is found even amongst Heathens, where no Scripture is found to teach it. But of this see more on Verse 1.   

Observation 3.  
It is lawful to give Titles of honour even to wicked Magistrates. Those in this Psalm were none of the best, yea (all things considered) they were as vile as the vilest; yet you see the Holy Ghost gives them their Titles of honour still, I have said ye are Gods: and as if that were not sufficient, he presently adds, and ye are All, mark that, not good Magistrates only, but also the bad, even All (in respect of their place and office) are the children of the most High; which may for ever silence those sots, which say, we may give Titles of honour to Godly Magistrates, but not to the Ungodly. But of this see more Verse 1.   

Observation 4.  
Even wicked Magistrates have their power from God. Rom. 13. 1. 
All power is from God quà efficiens, and Unjust Power qua non impediens. Distinguendum est inter potestatem in se, & Potestate●● in subiecto. Poorest as in se est à Deo instiluta, sed non semper in subjecto est just ● & leg●tima propter Usarpationem & abusum, River.  All power is of God; and yet the Rulers at that time were Heathenish Persecutors. It is true, the abuse of the power is not from God, but the Power itself is; as the abuse of the Ministry and marriage are not of God, though the Ministry and marriage itself be. Be the Magistrates superior or inferior, wise men or fools, good or bad, there is no power but it is of God. The Apostle speaks not Indefinitely, The higher powers are of God, but he speaks universally and Exclusively, there is no power, be it what it will, but is of God. Though the manner of getting into power by fraud and force may be unlawful, and of man; yet the power and office itself is of God; and that not only by permission (for so is sin and the Devil's power) but by special ordination; 
Emphasi non ca●et cum non dicit, Omnis potestas est à Deo, sed Non est potestas nisi à Deo. q. d. nulla uspiam possit inter homines esse potestas quae sit aliunde quam à Deo. 2. Non simpliciter dicit A Deo sunt, sed Ordinatae sunt à Deo; alia est eorum condi●io quae permittuntur, alia eorum quae ordinantur ac disponuntur, Musculus in Rom. 13. 1, 2.  The Powers that be are ordained of God▪ 
Solent plerique nimis scrupulosè inquirere quo quisque jure adeptus sit imperium; sed hoc solo contentos esse decet, quod videmus eos praesidere. Calvin. in 1 Pet. 2. 13.  for the greater manifestation of his Wisdom, Power, Justice and Goodness. We must therefore show all due respect and reverence to Magistrates as Magistrates▪ be they never so Vile; for though in respect of their wickedness their persons may deserve contempt, yet their calling is Honourable. There is a ray and sparkle of God's Sovereignty and Image in Authority; and in that respect (whatever the persons are) they must be Honoured. We should not be too scrupulous in enquiring how men come to their power, but rather study how we may walk wisely, winningly, and Religiously towards such as are in power.   

Observation 5.  
God is the most High. He is King of Kings, and Lord of Lords, the most High over all the earth, and to be exalted above all Gods. (Psal. 86. 8. & 96. 4. & 113. 4. This Title of most High is often given to God (Gen. 14. 18, 22. Psal. 7. 17. & 46. 4. Luk. 1. 32, 35. & 6. 35. & 8. 28. Acts 16. 17. Heb. 7. 1.) and is one of those 
* V. D. Gouge his Arrows, p. 317.  ten Names which are attributed to God, 
Ad denotandam summam Dei gloriam, potentiam & Majestatem, Deus dicitur altissimus.  to set forth his transcendent and surpassing Excellency, Majesty, Power and Authority over and above all. Though others be High, yet there is an Higher than they (Eccles. 5. 8.) even the High and lofty one, who dwelleth in the high and holy place, and judgeth those that are high, job 21. 22. Psal. 113. 5. Isa. 33. 5. No Towers, 
See more in Mr. Gatakers Ser. on Psal, 82, 7. p. 98, 99, 100  Pillars, Places or Persons so high, but he can bring them down. It is this most High that ruleth the Kingdoms of men, and giveth them to whom he pleaseth. Dan. 4. 32. & 5. 18. He is the great Jehovah, the Lord Paramount of Heaven and Earth, there's none to be compared to him, Psal. 135. 15. I know that the Lord is great, and our Lord is above all Gods; whether they be so Deputed as Magistrates, or Reputed as Idols. He is not only great, but Greatness itself; not only high, but the most High, beyond the Tongue's expression, or the heart's imagination. It is infinite and so unspeakable; we may assoon measure the Sea with a spoon, or put it in a bushel, as comprehend with our shallow understandings his excellent Greatness; it is therefore called Unsearchable, Psal. 145. 3. Great is the Lord, and greatly to be praised, his Greatness is Unsearchable. All the power, perfection, beauty and excellency that is dispersed through the whole world, that and ten thousand times more is in the Lord by way of Eminency and Transcendency. All the glory that is in Angels, men, and all creatures, compared to his, is but as a drop to the Sea, a shadow to the Substance, or one little sand to a great Mountain; Heaven, Earth and Sea compared to him are parum nihil, mere Nothing. In Isa. 40. 12, 15, 16, 17. we have a most lively expression of the power of God, Who hath measured the water in the hollow of of his hand, and meeted out the Heavens with a span, and comprehended the dust of the earth in a measure, and weighed the Mountains in scales, and the Hills in a balance, etc. He doth these great things with ease, as if it were but Spanning, Measuring, Weighing, etc. Hence it is that Greatness is truly and properly ascribed to God alone. 
Nihil magnum nisi Deus magnus.  He only is great, Deut. 32. 3. 2 Sam. 7. 22. Psal. 96. 4. & 99 2, 3. & 145. 3. Titus 2. 13. Excellent is that Doxology of David, 1 Chron. 29. 11, 12. Thine O Lord is the Greatness, and the Power, and the Glory, and the Victory, and the Majesty; for all that is in Heaven and Earth, is thine; thine is the Kingdom O Lord, and thou art exalted above all; both riches and honour come of thee, etc. He is mighty in power; there is no opposing him, Psal. 147. 5. mighty in counsel; there is no out-witting him, jer. 32. 13. mighty in working; there is no outdoing him, Deut. 32. 4. and great in judgement; 
Exod. 7. 4.  there is no withstanding him, Exod. 7. 4.  
1. Then Trust in this Great God; what though thou have great enemies, great Tentations within & without? yet remember thou hast the great God to assist thee. A weak creature when backed by a stronger, will venture on a stronger than itself. When the Prophet Micaiah saw two Kings sitting on their Thrones, he was not afraid, because he saw a greater than they. 1 Kings 22. 10, 19 Moses by an eye of faith beheld him who was invisible, and therefore did not fear the wrath of the King, 
In ●e stas & non stas. Aug.  Heb. 11. 27. Did we stand by our own strength, we might well fear; but our help standeth in the Name of the Lord, Psal. 124. ult. This upheld Abraham in his straits; he doubted not, because God who had promised was able to perform, Rom. 4. 18. and this upheld Paul; I know whom I have believed, and that he is faithful and able to keep what I have committed to him, 2 Tim. 1. 12. Get an holy Magnanimity of Spirit; God loves to do great things for those that greatly trust in him, as we see in those three Worthies, who were Giants rather than children, 
Animo magno nihil est magnum.  Dan. 3. Oppose this mighty God to all the might that comes against thee. Whilst others boast of their friends, Navies; Confederates, Strong-holds, etc. do thou make thy boast of God, and say, The Lord is my Light, and my salvation; whom should I fear? there is none amongst the Gods to be compared to him, Psal. 27. 1, 2, 3, & 86. 8. When Charles the fifth in a challenge to the King of France, commanded his Herald to proclaim all his Titles, Charles Emperor of such a place, King of such a place, Duke of such a place, & ●. bids defiance to the King of France. The King of France on the other side bids his Herald proclaim no more but this, The King of France, the King of France, the King of France, bids defiance to Charles the Emperor of Germany: Intimating that one Kingdom of France was of more worth than all those empty Titles of the Emperor. So when men cry Riches, Pleasures, Friends, Promotion, etc. Do thou ●ry, The Lord most High is my Portion, 
〈…〉  The Lord is my Portion; he that hath him hath all, he hath the Fountain, the Mine, the Ocean, and he cannot want, Psal. 23. 1. Get therefore propriety and interest in him; for what comfort is it to hear of so high and great a God, if he be not ours? That word My is a little word, but there is abundance of Divinity and sweetness in it, when with Thomas we can truly say, My Lord, and my God. Let us by faith hide ourselves under the wings of this most High Protector, and abide under the shadow of this Almighty Shaddai, and there sing care and fear away, Psal. 91. 1. In all our distresses let us cry unto God most High, and he will hear and help us, Psal. 57 2.  
2. In the Church's distr●sses let us comfort ourselves in the most High God. The Church whilst it is in this world meets with Mountains of opposition; but the comfort is, they shall all become a plain before God's Zeruba●●ls; Zach. 4. 7. The Church's enemies in their own conceits are as great Mountains Unpassable, Unaccessible, they proudly overlook the people of God. But God contemns these contemners of his people, (Psal. 2. 1. to 6. Isai. 8. 9, 10.) and though they think themselves Mountains, and their flatterers call them so, and Gods own people looking upon them through the Spectacles of Fear and Unbelief, think them such; yet God here by way of contempt, asketh them, Who art thou? q. d. Thou lookest high and haughty like a Mountain, but thou shalt become a Molehill, a nothing before me and my people; I will overthrow those Mountains in my wrath, (job 9 5.) I will but touch them and they shall vanish, Psal. 144. 5. Isai. 2. 11, 12, 14. and though my people be but as so many despicable worms, yet I will make them to thresh Mountains, Isai. 41. 44. Let us not then fear, nor be despondent; that God which hath brought us over the Mountains of Popery, and the Mountains of Prelacy, that God will in his due time bring us over the Mountains of Heresy, Libertinism, and Independency, etc.   

Objection.  
But how can this be? we see no Visible means to effect this.  

Answer.  
God is a free agent; and though he hath tied us to means, yet himself is tied to none; he hath promised to create deliverance for his people, (Isai. 4. 5. & 65. 18.) now 

Creatio fit  
1. Exnihilo.  
2. In instanti.  
3. Irresistibiliter.    
1. When the Lord created the world, he made it out of no prae-existing matter; So though we see no means how he should deliver his people, yet he being Almighty, can without means, by weak means, yea, by contrary means deliver them. 2. He can do it instantly, when the hearts of his people are prepared, for Reformation and deliverance, the work shall be done suddenly, 2 Chron. 29, ult. 3. It shall be done Irresistibly. The work of Reformation it is the Lords, and it shall prosper in despite of all its enemies, Hag. 2. 4. It is of God, and it shall stand, Acts 5. 38, 39 Let us therefore encourage ourselves in the Lord our God. What though Giants, Sons of Anak, the great Zanzummims, the High and mighty of the earth rise against the Church! yet there is a Higher than they, who will break them with a Rod of Iron; yea if the Nations, All Na●ions should comr against it, yet all their power compared with God's Power is parum nihil, an empty nothing, as the Prophet excellently, Isai. 40 15. Behold the Nations are counted of him as a drop that hangeth on the side of a full bucket, or that stayeth behind when the water is poured out, yet doth not diminish the measure: or like the small dust of the balance, which remains in the balance when powder or beaten spice hath been weighed in it, which is easily blown away with a little puff of wind. All the men in the world compared with this High and Holy One, are Vanity, lighter than Vanity, Nothing, yea less than nothing, Psal. 62. 20. Many are afraid of displeasing Great men; let the Great ones of the world take heed of offending this Great God, or of injuring his people; for God is not only Absolutely and Essentially great in himself, but he is also Relatively and Declaratively so to his people. The great God loves to show his greatness on their behalf. As his greatness, is superlative to all other greatness, whether they be humane powers, or imaginary Deities; So of his Goodness he will extend it to the protection and preservation of his people, and for the confusion of their enemies.  
3. Admire the great condescension of this great God towards man. Though he be the most High, yet he dwells in the lowest hearts, Isai. 57 15. he hath but two Thrones, the highest Heavens, and the lowest heart. He overlooks the frame of heaven and earth to look on such, (Isai. 66. 1, 2.) nor doth he look upon them with a bare look of Intuition, but with a look of approbation and delight. Barely to look on man is a condescension, Psal. 113. 6 He humbleth himself to behold the things on earth: But to take up his dwelling with man, that is no less an act of mercy then of wonder.  
4. Serve this Great God with fear and Reverence. The greater the person, the greater must our fear be, M●l. 1. ult. We cannot worship him rightly, unless we worship him Reverently, Psal 2. 12. Heb. 12. 29. he looks to be greatly feared in the Assemby of his Saints. We should always come with self-abhorrency into his presence, out of a sense of God's exceeding greatness, and our own exceeding baseness, job 42. 5, 6. Eccles. 5. 1, 2. And if the Angels stand before him with Reverence covering their faces; and Moses quaked and feared exceedingly when he was with God in the Mount, (Heb. 12. 21) yea and the very inanimate creatures tremble before him, the Mountains melt, the Hills quake, and the Rocks rend, (Nahum 1. 3. to 7.) with what soul-abasement ought we to come into his presence who have so many ways provoked him?  
5. Turn servants to him; you cannot serve a better Master; The ●reater the Prince, the more Noble the service. Prefer His service before all the Crowns and Kingdoms of the world. Spend thyself and all thou hast for his honour. There is none gives better wages than he.  
6. Admire and Adore him for his Excellent greatness. The Holy Ghost oft calls on us to this duty, Psal. 95. 2, 3 & 96. 4. Praise must wait for him in Zion, 
Tibi Dominc 〈…〉  (Psal. 65. 1.) or Praise is silent for thee. A silent admiration of his greatness, and an humble confessing of our inability to express his praise, is the greatest praise we can give him.  
7. Beware of offeuding this High and Holy One. Better have all the world against thee, than God against thee. He is the best friend, and the saddest foe. As he is great, and greatly to be praised, so he is great, and greatly to be feared. He is a consuming fire; There is no abiding when he is angry. The Lord most High is Terrible, and it is dangerous provoking him, Psal. 47. 2. & 78. 56.    

Observation 6.  
Magistrates are the Sons of the most High. If they are true believers, than they are his Adopted Sons; but if wicked, yet in respect of their office they are Nuncupative and Nominal Sons. Thus God is pleased to style them.  

1. To mind them of their Duty to him.  
2. To mind us of our Duty to them.   
1. He calls them Sons, 
〈…〉 Things exemplified ought to resemble their Sampler according to the reality of the form. Aq●inas P. 1. Q 18. 〈◊〉 4.  to the end they might walk worthy of such a Father, by loving, fearing, serving, and obeying him, (M▪ l. 1▪ 6) A son honours his Father, and a servant his Master; but God is not only a Father and a Master, but he is a King, a Creator, a Counsellor, a Protector and Assister of Magistrates; and if one of these Relations call for respect and love; what Reverence and respect is due to that God in whom all these Relations coucenter and meet? Let such then improve the Power which they have received from God, 
See Reasons why Magistrates should honour God m●●e than others, in Mr. Gatakers Ser. on Psal. 82. 6. p. 76, 77.  unto his praise. Uphold his Worship, advance his Sceptre, promote his Interest, defend his people, pity h●s poor, do justice to all; if you thus Honour God, who hath honoured and exalted ●ou; he will be a Father and a Friend to you; he will be a Sun for Consolation, and a Shield for Protection; he will be your God and Guide unto death.  
2. Doth God call you Sons? then woe them that call you Satan's, and Revile the Rulers of God's people. It becomes us to honour those whom God honours. This shows what spirit leads the fifth Monarchy men, and their adherents, who have so grossly, and that in Print, reviled the Rulers of God's people.   

Objection.  
But they are wicked men.  

Answer.  
Be it so; yet if a wicked man be set in Power by God for the sins of a people, even that wicked man must be honoured for his place; but if a godly man rule, he is to be honoured for his person. Some kind of honour is due to a Magistrate as a Magistrate and God's Vicegerent; but all kind of honour and subjection is due from all sorts of men to good Rulers.  
3. As Magistrates are Sons by Office; so all believers are Sons by Adoption, which is a choicer Privilege, john 1. 12. Gal. 3. 26. & 4. 5, 6. So that now every true believer may say with David, The Lord is my Shepherd, yea the Lord is my Father, and I shall not want, Psal. 23. 2.  

Thou art now sure of  
1. Dilection.  
2. Direction.  
3. Correction.  
4. Protection.  
5. Provision.   
1. All the children of God are sure of Dilection and love. Father's have a natural affection to their children, and love them with a Paternal love. How tender was David over Absalon, Touch not the young man Absalon; and when dead, how doth he take on? Oh Absalon my son, my son, that I had died for thee O Absolom my son! If David were thus tender over a rebellious Absolom, how tender is God over his obedient children? and though thou hast many Infirmities, yet God will pity thee, and spare thee as a man that spareth his son that serveth him, Psal. 103. 13. Mal. 3. 16, 17.  
2. Direction. Father's will teach their children the way which they should go; so will the Lord do his, Psal. 25. 9 It is a part of the New-Covenant, That all believers shall be taught of God. In all their doubts his Spirit shall be as a Voice behind them, saying, This is the way.  
3. Correction. Father's that love their children will correct them. God loves his, and therefore he chastiseth them for their profit, Heb. 12. 10. Revel. 3. 19  
4. Protection. Father's will defend their children, and God will defend his; He is their shield and buckler, Psal. 84. 11. Prov. 2. 7. In six troubles he will be with them, and in the seventh he will not leave them, job 5. 19, 20, 21, 22.  
5. Provision. Father's will provide for their children; and if earthly parents who have but a drop of goodness, will give good things to their children; how much more will God give his Spirit to them that ask it? the Lion's natural, the Lion's Metaphorical may lack and suffer hunger; but such as fea● the Lord shall lack nothing that may be for their good. God hath prepared an Inheritance for them, Luke 12. 32. he hath given them his Son, and with him he hath given them all things, Rom. 8. 32.     

Verse 7.  

Observation 1.  
Men in high places are apt to have high conceits of themselves. It is an hard thing to be in Honour without Tumour and swelling thoughts. The Lord who knows our frame better than we ourselves, foresaw this; and therefore in the precedent Verse having told them of their Dignity, in this Verse he tells them of their misery and mortality; that they might not have the least ●ime to be puffed up with Pride and high conceits of their high places, he presently adds an Humbling and abasing But, But ye shall die; what is that? Why, Synecdochically it includes all those miseries with are Antecedent to Death, as Sickness, Weakness, Pains, Aches, Old age, and Death; and also Subsequent miseries after death; then must great ones as well as others be brought to Judgement, stand at God's bar, and give an account as well as the poorest Son of Adam. Those that now judge others, must shortly be judged themselves.   

Observation 2.  
Magistrates are mortal as well as others; or, those who live like Gods, yet must die like men. The most Potent Emperor must take his leave of this life as well as the poorest beggar. No Titles of honour, nor Places of honour can Privilege men from the grave. Their divine constitution cannot free them from their native condition; Princes and great men must fall, 
See Mr. Le●isy his Ser. on that Text, p. 207, etc.  and that in Israe●▪ 2 Sam. 3. 38. The truth of this is seen by daily experience. It is so decreed in the High Court of Heaven; the Statute is Universal, and admits of no exception; It is appointed for men, for all men (the indefinite is equivalent to an Universal) once to die, Heb. 9 27. 
Mors scep●ra 〈◊〉 aequat. Horat.  Death is the great Leveller of all the world, it makel all equal. Irus and Croesus, Dives and L●zarus, Princes and Peasants cannot be known asunder in the grave. As at a game at Chess, 
Aequales omnes 〈◊〉 & Imperatores & Pauperes, aequaliter morimur. Hieron.  when it is ended, not only Pawns, but Kings, Queens, Knights, are tumbled into the bag together, so when the race of this life is finished, Noble as well as ignoble are tumbled into their graves together: hence death is called the way of all the earth, because all flesh on earth must go that way, josh. 23. 14. It is the greatest road in all the world, it is never without many Travellers of all sorts, ranks and Degrees. The grave is the house appointed for all the living, (job 30. 23. Eccles. 88) both the small and the great are there, even Kings and Counsellors. I●b. 3. 13, 14, 19 Death is Pambasileus, a truly Catholic Universal King; it is not only Rex terrerum, the King of fears, but Rex terrarum, an Ecumenical King, that spares no age, Sex, Nation or condition. In G●lgotha are sc●lls of all sorts and sizes: hence it is that ●he Prophet Isaiah must not only say, but Cry, so as all may hear (for most men are deaf on this ear) that not only some, but all flesh is grass (Isa. 40. 6, 7.) i. e. i● is a feeble, empty, fading thing; it withers while we touch it, yea and the glory of it, i. e. such as have more glory bestowed on them than others, are but as fading flowers; The sith of death knows no difference, but mows down both alike, Psal. 102. 11. & 103. 15, 16. job 14. 2. 1 Pet 1. 24. Ia●es 1. 10. 11. It Passes upon all men, (Rom. 5. 12.) he doth not say, Death may pass, or shall pass, but it hath passed over all men; for though it hath not ipso facto as yet slain all, yet death is as certain as if it were already executed upon all.  
2. All are sinners, even great men as well as Poor, and therefore all must die; for sin brought death into the world, Rom. 5. 12. & 6. 22, 23.  
3. We are all made of fading Materials. 
As there is terra 〈◊〉 ●erimus, terra quam quae●●mus, & te●ra quam ge●●mus; So there 〈◊〉 is 〈◊〉 quae 〈◊〉.  Great men dwell in house's of clay and their foundation is dust as well as others, job 4. 19 Gen. 3. 19 & 18. 27. We are Dust Originally and Finally; even Kings that are Gods on earth, are but Gods of earth, or rather clods of earth: hence the earth is called His by a special propriety, Psal. 146. 4. man, i. e. Princely men, (for of such he there speaks) returns unto his dust; he doth not say, they go to their Cities, Castles, Kingdoms, these are now another's; but he goes to his Tomb, to his D●st and Ashes, that is the proper possession of Kings.  
4. They are subject to the like or greater diseases, calamities and judgements of poisoning, 
Nulla aconita bibuntur ●●ctilibus. Juven.  stabbing, stifling, surfeiting, etc. then other men.  
5. As inferior persons must die and so make way for the arising of others, so also must Superiors. God hath others to arise and succeed them in their places, that his power and glory may be seen in them also. Hence Saul dies that David may succeed him. Moses dies that joshua may appear. Daniel dies, and then Haggai and Zecheriah arise; and when john Baptist, died then Christ appeared.  
6. None of those Prerogatives and Privileges which great men enjoy can Privilege them from the Arrest of Death.  

'tis not  
1. Riches.  
2. Strength.  
3. Parts, Policy.  
4. Dignity.  
5. Friends.  
6. Piety.   
1. Their Riches cannot save them from the grave they avail not in the day of wrath, Prov. 11. 4. Ez●k. 7. 19 Zeph. 1. ult. the rich man died as well Lazarus, Luke 12. 20. & 16▪ 22.) those that spend their days in wealth, yet in a moment go down to the grave job. 21. 13. 32. Rich men are apt to sing a Requiem to their souls, and dream of living here many years: this is called folly, Luke 12. 19, 20. and is notably confuted, Psal. 49. 6. to 20. Princes that had gold, and filled their houses with silver, yet must to their graves, as well as the poor, job 3. 15. Death will not be bribed, we gave a notable instance for this in the King of Tyrus who abounded with all Riches, Jewels, Merchandise, and lived in Eden, the garden of God; he lived as 'twere in Paradise, insomuch that in his own conceit he was a God for Power, Wisdom and Majesty; but God made him quickly to know, that he was a weak man, and therefore he cut him off by a violent death in his own City, Ez●k. 28. 2. to 14.  
2. Not Strength. Samson was strong, yet death was too strong for him. Alexander and Caesar which conquered Kingdoms, yet could not conquer death. Nero, Caligula, Domitian, Titus, etc. the Terrors of their Time, yet were all conquered by the King of Terrors. Men of power have no power over death, (Eccles. 8. 8.) the Captain, the mighty man, and the man of War, are all in the grave, Isa. 3. 2, 3.  
3. Parts, Policy, Learning, Wisdom cannot preserve any from the grave. Solom●n the wisest of men is dead, and daily experience shows that wise men die as well as fools, Psal 49. 10. Eccles. 2. 16. the Judge, the Prudent, the Prophet, the Consellor and the eloquent Orator, are all swept away by death, Isa. 3. 2, 3. Death is Nomen indeclinabile, the greatest Clerks have not been able to decline it.  
4. No Dignity nor honour can stave off death. Herod in the midst of his Pomp was smitten dead, and devoured by Vermin. Let a man be never so high in honour, yet he must die and perish, 
See Instances for this in that elaborate Tract of ●oly Love by Fonseca, chap. 37.  Psal. 49. ult. job 21. 28. 32. such as are the staff and stay of a State, even the Ancient and the Honourable, yet are taken away by death, Isa. 3. 2, 3.  
5. Friends cannot save or shelter you from this Arrest, be they never so great or good, in them is no help; they cannot help themselves, much less others, Psal. 146. 3.  
6. Not Piety. If any thing in the world could save a man from the grave, it is this: and yet we see Moses a Pious, Meek, Learned, Self-denying Servant of God, dies, Deut. 34. 5. Moses the Servant of the Lord died. David a wise man and excellent Musician, a valiant Soldier, a man after Gods own heart, and one that fulfilled all his will, and yet after he had served the will of God in his generation he fell asl●ep, Acts 13. 22. 36. the holy Proph●s do not live for ever, Zach. 1. 5. but even the Righteous themselves do perish, 
●ollitur mors, non ne sit, sed ●e obsit.  Isa 57 1. Christ do●h not free his from death, but from the 〈◊〉 of de●●h; that which is Penal is taken away; he hath made that which in itself is a curse, to become a blessing, of a Poison he hath made a Medicine; and of a Punishment an advantage. So that what Agag spoke vauntingly, we may speak truly, The bitterness of death is p●st, Host 13. 14.   

Use.  
1. Fear not great men when they are great Oppressors; for there is a greater than they who will bring them to judgement; how oft doth the Lord blame his people for fearing such as must die, and then all their fury ceaseth! Isa. 51. 12, 13.  
2. Trust not in them. Though they be never so great, yet they must die, and then all thy projects perish. If a man might trust in any man, it is in Princes, for they can do more for us then ordinary men; and yet we are expressly forbidden trusting in them, Psal. 146. 3, 4. Trust not in Princes, nor in the Son of man in whom there is no help; his breath goeth forth, he returneth to his earth, in that very day his thoughts perish. Where you may see, 1. They cannot help you. 2. If they could, yet they must die, and then all their projects and purposes for themselves or for thee, perish and come to nought: and therefore trust not in them, nor in any of the Sons of men; for they are Vain, yea Vanity, yea lighter than Vanity: Nothing, yea if it be possible, less than Nothing, Psal. 62. 9 If you will trust in any, trust in the Almighty, for he never dies, (Psal. 18. 16▪) The Prophets they die, and our Fathers, do not live for ever. ay, but the God of the Prophets, and the God of our Father's lives for ever, Psal. 90. 1. When Father and Mother forsake thee, he will take thee up; when all thy friends are dead, yet he is an everliving and an everloving friend, who will guide thee with his Counsel till he bring thee to glory.  
3. This must teach great men who are in high places, oft to think on death and judgement. God no sooner tells us of their Majesty, but he presently adds their Mortality, to keep them humble in the midst of all their creature comforts. The sight of this death's head will damp all carnal delights; and this Verse well thought on would make us look with a mortified eye on all earthly enjoyments. Mortality is a very fit Meditation for Magistrates. Francis Borgia a Spanish Courtier having been at the Funeral of the Empress, and considering how little a grave had devoured all earthly greatness, Totus mutatus est in melius; 
V. 〈…〉  He began to reform his life, and became another man: whereupon he told his friends, Augustae mors mihi vitam attulir The death of the Empress hath brought me to life. A serious consideration of Death will take off the scales from our eyes, and make us see the vanity of all earthly glory, how short and transitory it is; and therefore when you find your hearts begin to be lifted up with the gay feathers of Honour, Wit, Wealth, Beauty or any other fading excellency; then cast your eyes upon the black feet of your mortality, and it will humble you. It is said of Hoshea the King of Sam●ria, that he should vanish like a bubble, the foam and froth of water, (Host 10. 7.) we know bubble; do soon arise, and as soon vanish; and as one bubble ariseth after another till all are gone, so it is here. How many Popes enjoyed not their Pomp a year! 
V Me●dozain 1. Reg. 4. 〈◊〉 22. s●ct. 3. & 1 Reg. 10. n●m 27. Annot. 6. 〈◊〉. P. 135. ubi plura.  Some were cut off at eleven months. Some are at ten, others at nine, eight, seven, six, five, four, three, two, one month. Yea some enjoyed the Chair not months but days. Leo the eleventh sat Pope but twenty seven days. Pius the third twenty six days, another twenty three, another twenty, yea Pope Vrbana the seventh was Pope but seven days, and Pope Steven the second but four days. Oh the madness of these Popes, many of which gave their souls to the Devil for fading, flying, lying Vanities! As Philip King of Macedon commanded his Page every morning when he arose to cry, Philippe, momento te esse mortalem. Remember O King thou art but a mortal man. So say I, Memento te esse bullam. Remember O ye great ones of the world, that you are but bubbles, which soon vanish. I have read of Saint Austin that when he was at Rome, 
Aug. Serm. 48▪ all fr●tr●s in eremo.  and saw the rotten Carcase of Caesar in his Sepulchre, he broke forth into this Pathetical exclamation, Where, O where is the famous body of Caesar? where are his riches and delights? where are his Troops of Lords and Barons? where are his numerous Armies, his Horses and his Hounds, his Ivory Bed, his Arras Hangings, his Imperial Throne, his change of Raiments, his curious Hair, his comely Face? Where, Oh where is He with all his Pomp, that was once the Terror of the world? The Answer was, All these left him, when his Breath left him; they left him Captive in the Grave, etc. Commendable therefore was the practice of Maximilian the Emperor, who some years before his death, commanded his Coffin to be carried about with him, that by the sight of it he might be put in mind of his mortality, and of the account he must shortly give of the Empire, 
Tu mortem ut nunquam timeas, s●mper cogita.  and might be quickened in the mean time to a more diligent discharge of his duty. This will be a corrosive to sin, and a curb to keep you from exorbitant courses. Great men many times are great Tyrants; they make their lusts their Law, and as the Donatists conceited that they could not err (though few erred more.) So there are State-Donatists that cry, Quod statuimus justum est, 
Quod volumus sanctum ●st.  stat per ratione Voluntas. What ever they decree must pass for just, though it be never so unjust These forget their last ends, 
Nihil sic revocat homines à pecca●o sicut imminentis mortis cogitatio. Aug.  as jerusalem did before her ruin, Lam. 1. 9 They remember not that they who sit on the Bench now, must shortly come to the Bar.  
2. Let it be a Spur to duty; our time is short, our work is great, our Reward unspeakable, Be active for God, do much in a short time: serve not, nor seek yourselves, but serve God in your generation, as David did, Acts 13. 36. as you have your Places, your Power, your Gifts, your Time and Talents from God, so improve them all unto his praise. Live the life of the righteous, and you shall die their deaths. Walk in their way, 
Non potest malè mori qui benè vixit. Aug.  and you shall attain their end. Be Israelites indeed in whom there is no reigning guile, and then when you come to die, you may comforably say with Nehemiah and Hezekiah, Remember me O my God for good, and remember how I have walked before thee in truth, and with a perfect heart, and have done that which was good in thy sight, Isa. 38. 3. Make it your daily exercise to keep a Conscience void of offence towards God and man, 
See the singular comfort of a good conscience at Death and ●udgement in Dyke on Conscience, cap. 11. p. 190, etc. ☜  and then when you come to die, this will be your rejoicing, even the testimony of your consciences, that in simplicity an godly sincerity you have had your conversation in the world.   

Observation 3.  
Great men must certainly die as well as other ordinary men. But doth any one question this? it would seem so, and therefore the Lord who knows our hearts better than we know ourselves, hath set a Verily on it. The Pomp, Prosperity, Peace and Pleasures of great men do so blind and harden them, that they cannot awhile to think on death, or if they do, it is only slightly and notionally; they do not realize death and look on it as ready to arrest them; if they did, they would lead other lives then ●ow they do. They are apt to put the evil day far from their soul, ●nd 〈◊〉 it that they draw near to the fea● of 〈◊〉, Amos 6. 3. They have made a 〈…〉 death and a bargain with hell▪ hence 〈…〉 man, 
〈…〉.  every man; not only some of In●eriour rank, but superiors also; Col Adam, every Son of A●am, and ●hat not only in his low condition, but in the best and most prosperous condi●ion, when in the height of his beauty and bravery, having all creature comforts about him; yet even then he is but vain, yea Vanity, and not only in some measure Vain, but altogether Vanity. 
Col Adam col hebel. 〈…〉.  Man at his best is the very Universe of Vanity; and to put this further out of doubt, the Holy Ghost pu●s a double seal to it, one at the beginning of the sentence, and another at the End. Verily lets it in, and Selah shuts it up. Implying that it is no doubtful or probable thing, but a most certain truth.   

Observation 4.  
Death is a fall. It is so to all, they fall from the society of men to the company of worms; at death we fall from every thing save God and godliness; our good works will follow us to Heaven; the comfort of them will endure for ever, Rev. 14. 13. 1 john 2. 17.  
2. Yet s●me shall fall more stairs and stories than othe●s, as ●r●nces, Rulers and the Grandees of the world. The higher your standing is whilst you live, the lower ye ●all when ye die; and therefore when Abner was slain, it is said, a Prince and a great man was f●llen in Israel, 2 Sam. 3. 38. 39 Such fall from their richest Treasures, delightfullest Pleasures, stately Mansions, dear Relations, yea from whatsoever is called the good of this world, job 7. 7. Your eyes shall no more see good; you must now bid farewell to all your creature delights: as you brought nothing into the world, so you shall carry nothing out.  
3. Some yet fall lower than others, as Tyrants and wicked men who fall from earth to hell, Psal. 9 17. The wicked shall be turned into Hell, and all the people that forget God: he casts down the mighty from their Seats in fury. Few Tyrants but come to violent deaths, 
See more before on Verse 1. Observations ●.  and miserable ends, as we see in Zachariah, Shallum, Pekahiah, and Pekah, who in a short time were cut off by violent deaths, Host 7. 7. & 10. If the Rulers of God people will be like the Rulers of the world in Pride and Oppression, they must expect to be like them in punishment, and to fall as those Tyrannical Heathen Princes have done before them; for God is no respecter of persons or privileges, but is the same in all ages to the same sinners.     

VERSE 8.  
Arise O God, judge thou the earth, for thou shal● inherit all Nations.  
IN the first Verse we had the Psalmists Preface; in this last Verse we have his Petitory Conclusion. The Psalmist seeing the gross stupidity of the Judges of those times, how no warnings would work upon them, no complaints stir them, no sense of their mortality affect them: by a sudden Apostrophe he turns himself to God, and betakes himself to his prayers. Arise O God, judge thou the earth. Before he spoke in the person of God to those Rulers; he leaves them now as desperate and past cure, and betakes himself too God. Arise O God. Where we have, 1. The Substance of his Suit or matter of his Prayer. viz. that God would arise and judge the earth. 
Addit 〈…〉 à proprio 〈…〉. Moller.  2. A Reason drawn from the Dominion and Universal Sovereignty of God over all the world. For thou inheritest all Nations.  
Arise, q. d. 
〈…〉.  hitherto O Lord, thou hast sat still and concealed thy power, though Justice hath been turned into Wormwood, and Righteousness into Hemlock; now therefore arise O Lord, and take the the Thro●e, rel●eve the oppressed, right the wronged, and set all things in order which have been so long in coufusion. 
Kumah, surge i. e. ad 〈…〉.  Th●s word arise, by an Anthropopathy is given to God, when he exerts and puts forth his power (which seemed to sleep and lie dormant for a time, suffering his people to be afflicted, whilst the wicked flourish) in punishing the wicked, and delivering his people out of trouble. So the word is used, Numb. 10. 35. job 31. 14. Psal. 44. 23, 24, & 59 5. & 68 1. & 76. 8, 9 Zach. 2. ult.  
O God, Elohim, i. e. O thou Creator, Governor, Prince and Judge of all the world (so much the word implies) O thou Absolute, Universal, Supreme and Righteous Judge, do thou now arise and Judge these unrighteous Judges of the world.  
judge thou the earth, i. e. 
M●ton. Subjecti.  the men of the earth. q. d. since Justice is perished from the earth, and men are so corrupt and careless that they will not do Justice, 
V●ndica p●ooos ●u●us terrae i●colas ab oppressione judicum. Piscator.  but abuse their power; do thou therefore O Lord take the power into thine own hand, and excute Justice ●or the oppressed and the needy: For thou dost inherit or, thou dost possess all Nations. q, d. All Nations of the world, and amongst the rest these oppressed ones, 
Haereditare est dominium i● gentes jure 〈◊〉.  are thine by a true Right and Inheritance; it concerns thee therefore to take notice of them, and to right them in their wrongs, and not to suffer unrighteous Judges to oppress and slay them at their pleasure, 
Tinchal, possidebis, haereditabis.  Psal. 74. 21. Or, Thou shalt inherit, or thou shalt possess all Nations. q. d. Thou▪ whether they will or no, 
Goiim saepe dicitur de gent●bus i●●pdelibus & incred●l●●.  shalt have power over Jews and Gentiles; for thou art Lord Paramount, and the true Possessor of all Nations; they are all within thy Jurisdiction add Dominio; a●d therefore seeing that office belongs to thee, ●●ke it into thine own hand, and do Justice for thy people: Let no Tyrant take thy right and authority from thee; for thou dost, and for ever shalt possess as thy proper peculiar, all Nations whatsoever.  

Question.  
But how comes the world to be c●lled God's Inheritance, when the Church of God is frequently calle● his Portion and his Inheritance? Deut. 32. 9 Psal. 135. 4. Isai. 19 ult. Mal. 3. 17.  

Answer.  
The answer is ea●●e. 1. All the world is God's Inheritance by right of Creation and perpetual preservation. But his Church is his by right of Redemption and peculiar appropriation to himself. 
* Eccl●sia vo●atur haereditas Dei & possessio e●us, quia De● dulcis & grata est, sicut unicu●●▪ solet esse d●●lc●s & ●ucund●●●reditas quam possidet. Ravanella.  It is his portion and peculiar Treasure above all people: he looks upon all the world but as lumber, dross and refuse in comparison of his people, Ps●l. 119. 119. They are his Jewels, his * Segullah, 
See more of the word 〈◊〉 in Mr. B●ll on the Covenant. p. 103.  his select portion, and rich treasure which he values at the highest rate.  
Some would make this Verse a Prophecy of the Kingdom of Christ, when all Nations shall be subdued to him, and be given him for his Inheritance▪ according to that Psal. 2. 8. Heb. 1. 2. Rev. 11. 15. But the Prophet speaks not here of Christ, or of the last Judgement, but of the General providence of God, whereby he governs the Kingdoms of the world with the Sceptre of righteousness (Gen. 18. 25. Eccles. 3. 17.) defending the good, punishing the bad; preserving Laws, public Peace, Justice and Order: and though he hath committed the custody of these to Magistrates who are his Deputies, yet he himself is the chief Judge; and when they neglect their duty, than he appears. The sum of all is this: O Lord, since the iniquity of ungodly Magistrates is so exceeding great, not only amongst thy own people, but even through the whole world; righteousness is fled, and justice cannot be found, the righteous are debased, the Unrighteous exalted, the nocent are countenanced, and the innocent condemned; the ri●h are favoured, and the afflicted trod under foot: therefore do thou Lord arise, bring down the proud, punish the nocent, set free the innocent, rescue the poor and fatherless from the jaws of Tyrannical ones; that all the earth may know that thou only art Lord and Supreme judge 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 afflictions 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, ●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 undertake 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 oppressors 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's again, and insult, thinking that God approves of their wickedness, Ps●l. 50. 21. He seemed to sleep at Israel's 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 bore some hundred of years with them, tell they were ripe for ruin, Gen. 15. 16. woe then to all the insulting, blasphemous enemies of God's people, though God seem for a time to sit still and sleep, letting the wicked oppress the righteous who is better than he, (Hab. 1. 13.) Yet as a man after sleep is refreshed; so God will arise like a Giant refreshed 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 God's 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 L●rd Arise for his people? the harv●st is past, and the Summer is ended, and yet we are not saved?  

Answer.  
Though God seldom comes at our time; 
See Ten seasons wherein God will arise for to help his people. Mr. Case his ●ast Sermon on Psal. 68 1, 2. p. 21. Preached 1644.  yet he never fails of his own time; in his due time he will arise and save his people; only do not ●imit the Holy One of Israel to your time: for when he sees it is most for his own glory, and his people's good, he will certainly Arise. He only waits for a fit time to be gracious, 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, job. 20 5. Psal. 94. 2, 6. to 23. 
See more in my Comment. on 2. Tim. 3. 9 p. 182.  Violent things last not long. 2. When God's people are most low, and all seems to make against them; when the enemy seems to carry all before him, and his people's 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. Host 14. 3.    

Observation 2.  
When God's people are in distress, they must awaken God by their Prayers. So doth the Psalmist here, Arise Lord and judge the Earth. When they can have no help on Earth, they must go to Heaven. When the Gods on earth will not right us, 
R●stat i●er 〈◊〉  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 right●oous man, such as Moses, job, Samuel, Daniel; who have both imputed and imparted righteousness. He must come in the raiment of Christ his elder Brother; there is no seeing God's face unless we bring him with us. Christ only is the way; there is no coming to the Father but by him. It was death under the Law for any man to offer a Sacrifice himself, though it were never so good; it must be put into the Priest's hand, and he must offer it: Every Sacrifice must be seasoned with salt (Leu. 2. 13.) Christ is that true salt which seasons both our persons and pe●formances, and makes them acceptable to his Father. What ever we ask it must be in Christ's Name, and not in our own, john 14. 13, 14. The person must please, before the Prayer can please. God had first respect to Abel, and then to his offering. The man must be good, or his Prayer will never be heard. God hears not sinners, i. e. Impenitent sinners which make a Trade of sin, (Psal. 66. 18. john 9 31.) there is no standing before God in our sins, Ezra 9 ult. And earthly Prince will not traffic with rebels to his Crown and Dignity; to such God saith, What hast thou to do to take my Name into thy mouth? Psal. 50. 16, 17. the Prayers of a Prou●, profane Libertine are an abomination to God, Prov. 15. 8. & 28. 9 he esteems them as Swine's blood, or the offering a Dog's neck in sacrifice, Isai. 66. 3. as the howling of a Dog, Host 7. 14. or as lying and dissembling, Host 11. 12. The wicked compass me with lies when they cry, My Father, my Father. And therefore when ever we draw nigh to God in Prayer, we must wash our hearts and our hands in innocency, lifting up pure hearts and pure ●ands. All that call on the Name of the Lord must depart from iniquity, 2 Tim. 2. 19 If we be such as do his Commandments, than whatsoever we ask we shall receive, 1 john 3. 22. Hence the promises run to the righteous, Prov. 10. 24. The desire of the righteous shall be granted. Psal. 145. 19 He will fulfil the desires of them that fear him, 1 Pet. 3. 12. Prayer is not a work of the wit, voice, memory, but of the heart, Psal. 25. 1. Let the words be never so excellent, if they come not from the heart, it is but lip-labour and lost labour, Isa. 29. 30. To pray against Pride, Covetousness, Passion, Hypocrisy, etc. when the heart doth not hate those sins, nor will they part with them at any rate, but are angry with such as would separate between them and their lusts, what is this but to mock God to his face, and to give him occasion out of our own mouths to condemn us? If ever we desire that God should hear our Prayers, we must first put iniquity far from our Tabernacles, job 22. 23, 27. Our Prayers must not come from feigned lips, Psal. 17. 1. God is nigh to all that call upon him; but then they must call upon him in truth, Psal. 145. 18. It is the Prayers of the Upright that are Gods delights, Prov. 15. 8. And as all sin, so three especially there are that mar men's Prayers. The first is Ignorance, when men have no sense of their own misery, nor of the Majesty of that God they pray to: such cannot pray, Rom. 10. 14. How shall they call on him of whom they have not heard? or if they do, yet there prayers are abominable, Prov. 28. 9 2. Pride, when men are full of self-confidence, and think to be heard for their own merits and righteousness. God resists such proud Pharisees; but it is the prayer of the destitute and the humble which he regards, Psal. 10. 17. & 102. 16, 17. 3. Oppression and cruelty; the cry of these sins outcries their prayers so as they cannot be heard. Though such should pray, yea and make many Prayers, yet God will not hear, Isai. 1. 15. how can he expect mercy from God, who shows none to his Brother? Prov. 22. 13. He that stops his ears at the cry of the poor, shall cry himself, and shall not be heard.  
The Question than will be. Whether a wicked man may pray?  
Answ. 
The first Commandment of the Moral Law requiring Prayer, it obligeth Uinversally; besides, all men have need to pray always, in all things, even for the continuance of being, because th●y depend on this Supreme being▪ Lawson.  Prayer considered as a Duty, binds all men; for though wicked men cannot pay to God as to a Father, yet they may as to a Creator. Prayer is good in itself, though by accident the wicked turn it into sin; now though for want of faith such prayers cannot please God; yet being good for matter, giving glory to God in sundry of his Attributes, they may procure temporal ●essings, or divert (for a time at least) some temporal judgements. The cry and m●an of the creature oft moveth compassion in the Creator; he hears the cry of Ra●e●s and feeds them: and when the Israelites cried, (though but hypocritically and in their trouble) yet he delivered them out of their distress, Psal 78. So Ahab and t●e Ninivites.  
2. The Prayer must be fervent; both these Qualifications we have in one verse, james 5. 16 The effectual ● fervent Prayer of a rightecus man availeth much. We must awaken ourselves and cry aloud, if ever we would awaken God. So did the Prophets, Isa. 51. 9 Aw●k O arm of the Lord, awake, awake and put on strength. There is no getting the blessing without striving; hence we are commanded to strive in Prayer, Rom. 15. 30. Luke 18. 4, 7. Rom. 8. 26. Colos. 4▪ 2. It is only weeping, wrestling jacobs that become prevailing Israel's, (Host 12. 4.) It is this seed of jacob that never seek God's face in vain, Isai. 65. 9 We must stir up ourselves that we may lay hold on God, and use Argumentative Prayer as Moses did, Exod. 32. 11, 12, 13. and get an holy 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impude●ia, importun●tas.  * Impudence as that widow did, 
* See Mr. Love on that Text.  * Luke 11. 8. God loves to see us fervent when it is for his own glory and his Churches good. 
Haec vis grata Deo est. Tertul▪ lib. de orat.  Tell him the cause is his; had it been our own cause we had been silent, but the cause is his; and the people that are oppressed are his, and the enemies are his; they blaspheme his Name daily; it is their daily practice to vent blasphemies against him and his Truth; and therefore beseech him to Arise. When things be out of order in Church and State, Prayers and Tears are our best weapons. It is not for private persons in such cases to rise tumultuously and revile their Rulers, (this will but exasperate, and not heal our distresses) God doth not say here, O ye afflicted and wronged, Arise and slay your unrighteous Rulers; No, but rather slay your sins, which provoke God to set them over you; and by Prayer cry to him that he would Arise and help you. Thus did the Primitive Christians in Tertullia's time; So the people in S●uls time, when the Lord told them how cruelly he would deal with them, he tells them what they must do, (2 Sam. 8. 18.) ye shall cry in that day, because of your King. They must not rise in rebellion against him, but they must cry unto God for aid. We must spread our case and our cause before him who is the Judge of all the world, and who hath promised that the rod of the wicked shall not for ever lie on the lot of the righteous, Psal. 125. 3.  
Caut. This is spoken against Private persons taking up arms, and not against the inferior Magistrates defending Religion and the godly, when the Superior is an enemy to both; o● this Judgement was the learned B Bilson, 
V. Bilson his Philander, Part 3. pag. 279▪ etc.  (a man free enough from Sedition or Faction) I will not rashly pronounce (saith he) all th●t resist to be Rebels; c●ses may f●ll out even in Christian Kingdoms, where the people may plead their right against the Prince, and yet not be charged with rebellion E. G. If a Prince go about to subject his Kingdom to a forr●in Realm; or change the form of the Commonwealth from Empery to Tyranny; or neglect the Laws established by common consent of Prince and People to execute his own pleasure. In these and other cases which might 〈◊〉 n●●ed, If the Nobles and the commons join together to defend their ancient and accustomed Liberty, Regiment and Laws, th●y m●y not w●ll be accounted Rebel's. This and more you may see in the place quoted, which excellently clears the justness of the late Parliament Wars. If any desire further satisfaction, he may see 44 Questiors learnedly debated by Mr. Rutherford in his Lex Rex, 
V. S●arpi●s C●rsus Theolog. Loc. de hagist. Q. 2 p. 246. P. 2.  where he strongly asserts the Lawfulness of Defensive Wars, and takes off all Cavils that are brought to the contrary. But what ever means be used, yet Prayer may in no wise be neglected. It is it that blesseth all means, obtains all Grace, and brings comfort to us in all our distress. So that  

A Prayerless man is a  
Graceless man.  
Useless man.  
Cursed man.  
Comfortless man.   
1. A Prayerless man is a Graceless man. Grace is obtained by Prayer; Ask and have, Ezek 36. 37. A man of much Prayer is usually a man of much Grace, as we see in Daniel, and David who was a man composed as it were of Prayer, 
Vaani tephilla, Ego a●t●m oratio. i e. Vir orationis, & orationi deditus.  Psal. 109. 4. But I Prayer, or I give myself to prayer, as being much in that work, and making it his only fence and refuge. When Paul was converted, than he Prays, (Acts 9 11.) No doubt but he being a strict Pharisee prayed before; 
Ficta pro infectis sun●.  I but says the Lord, go to him now; for behold he prays, i. e. feelingly, fervently and effectually; and not coldly, cursorily, and formally as the Pharisees did, which was no praying in God's esteem. Hence the Spirit of Grace and the Spirit of Supplication are joined together, Zach. 12. 10. and they are branded for Irreligious Atheists, that call not upon God, Psal. 14. 4. Let thy outside be never so civil, or smooth, yet if thou be a Prayerless man, certainly thou art a Graceless man.  
2. An useless man Unfit for any service of God, a burden to the place he lives in; like jeremiahs' girdle, good for nothing, jer. 13. 7. As a Praying Saint is a public good, even the Chariots and the Horsemen of Israel; so a Prayerless sot is a wen, a blemish and burden to the Church and State he lives in.  
3. A cursed man. As food, rest, riches, labour, a●d all other things are sanctified to us by Prayer; so on the contrary without prayer all is cursed; you may rise early, and yet labour in vain, (Psal. 127. 1, 2.) and get riches, but they will prove snares unto you.  
4. A comfortless man. He hath no God to make his moan to in his troubles; and thence it is that wicked men though in prosperity they be very high, yet in adversity none so despondent and amort as they.  
But a man of Prayer is still the same; in all his distresses he hath a God to go to, he hath hidden Mannah which the world knows not off. By this he gets strength from God either to overcome the Tentaton, or to undergo it patiently; it either removes the affliction, or else gets it sanctified. Prayer hath Virtutem pacativam, a settling and composing power; it stills the distempers of the soul, as sleep composeth the distempers of the body. Christ by Prayer overcame his agony, and cheerfully goes forth to meet even those that sought to crucify him, Mat. 26. 44. 46. Hannah that before was in bitterness of spirit, 
Egressa fuit è Tabernacul● spei plena, & animo ad omnia perferenda alacri ac prompto; qui orationis ●ructus fuit praecipuus. Sanctius in 1 Sam.  yet after she had been at prayer, her countenance was no more sad, 1 Sam. 1. 18. This made Luther call Prayer the Leeches of his cares, and Christ bids his Pray that their joy may be full, john 16. 24. As Moses when he came from the Mount, the people discerned that he had been with God; so a gracious soul never comes from God but he carries away somewhat of God with him. 
Nunquam abs te absque te rec●do. Bern.  Prayer is a Catholicon, it is a Panacea, an universal remedy for every malady; if any be afflicted internally or externally, let him pray, james 5. 13. It is a special and eminent part of God's Worship, in which we draw nigh to God, and he to us. By it we glorify him in all his Attributes, in his Truth, Wisdom, Mercy, Omnipotence, Omniscience, Omnipresence, etc. Hence it is oft put for the who●e Worship of God Synecdochically, or Virtually containing much of God's Worship in it. So Mat. 21. 13. My House shall be c●ll●d the House of Prayer. 
Do●us orationis i. e. divini cultus, cujus praecipua pars ●st ●ratio; à pr●c bus en●m omn●s ●ul us in●ipiendus & conclud●●●●s Paraeus.  Not that Prayer should justle out other Ordinances (as some would have had it) but it is spoken by way of Eminency, because Prayer must accompany every Ordinance. So oft in Scripture calling on God's name, is put for that whole Worship of God, Gen. 4. 26. Psal. 50. 15. Rom. 10. 12. This se●s all our Graces on work, as Knowledge, Faith, Love, Patience. Th●s sets the Crown on God's head; as joab when he had taken R●bbah sent for David to take the glory of it: so Prayer gives all the glory of what it hath or doth to God, and therefore it is that God loves to do such great things for his praying people; hence their Prayers are called Incense: there is no incense so pleasing to our smell, as the Prayers of the faithful are to God, Psal. 141. 2. and Swe●t odours, Rev. 5. 8. Insomuch that God even begs their Prayers, Cant. 2. 14. L●t me hear thy voice, for it is sweet. This is a special preservative, 1. Against sin: we live in an infectious world, and we had need to Antidote ourselves against sin by Prayer before we go forth of our doors, Watching and Prayer is a special preservative against the power of temptations, Mat. 26. 41. 2. It is a special help against the c●ncomitants of sin. Many are the miseries that attend on sin, as Sword, Plague, Famine: Prayer he●ps against them all, 1 Kings 8. 33. to 38. The Psalmist tells us of Travellers, Seamen, Sick men and Captives that cried to the Lord on their trouble, and he delivered them, Psal. 107.  

This is  
1. A Sure Helper.  
2. A Secret Helper.  
3. A Speedy Helper.  
4. A Strong Helper.   
1. Prayer is a sure helper; a right qualified Prayer for Man, Matter, Manner, never misseth; but ever obtains either the blessing prayed for, or some better thing. God always answers his, ad Vtilitatem, si n●n ad V●luntatem. e. g. David prays for the life of his child; God denies him in that thing, but gives him a S●lomon, which was legitimate, and every way better for him. So Paul, he prays for deliverance from the messenger of Satan; God suffers the trial to abide, but gives him grace to improve it for good, which was better for him then if it had been removed. Though God be the principal Actor, yet Prayer is causa adjuvans, (2 Cor. 1. 11.) y●u also helping me with your prayers, q. d. if you will but help me with your prayers, I doubt not of deliverance.  
2. It's a secret helper. It secretly undetermines the plots, and reveals the projects of wicked men, and they know not who doth it. One while they curse such a man, and anon they curse such counsel, and such instruments, when it is the Prayers of God's people that do them all the mischief. David's prayers turn Achitophel's policy into folly, 1 Sam. 15. 31.  
3. A speedy helper, It brings sudden deliverance. Hester doth but pray, and suddenly Haman comes down. This pierceth the Clouds and brings us present aid. Nehemiah, (chap. 2. 4.) he darts a prayer to heaven, and hath present help; God gave him favour in the sight of the King.  
4. 'tis a strong helper. 
See how Prayer is an eightfold helper. In Mr. Green his Fast Sermon on Nehemiah 1 3. p. 26, etc. Preached 1644.  Nothing like prayer for strength. As David said of Goliahs' sword, there is none like that. Luther was wont to say, Est quaedam precum omnipotentia; Prayer hath a kind of omnipotent power. Like the Sword of Saul and the Bow of jonathan which never returned empty from the battle, (2 Sam. 1. 22.) It binds God and holds his hands that he cannot destroy a people; 
Feriendi licen●iam petit à Mose qui fecit Mosen.  hence the Lord entreats Moses to let him alone, Exod. 32. 10. and when the Lord would destroy a people, he forbids his servants praying for them, jer. 7. 16. This commands the Commander of all things, (Isa. 45. 11.) it is stronger than any charm, 
Labash, 〈◊〉, ●ropriè sign●fic●t 〈◊〉, & p●ssim accipitur p●o incantatione. Piscator.  (Isa. 26. 16.) in their trouble they poured out a prayer, or made a soft muttering to thee; you need not go to charms in your troubles; prayer can do that which they cannot do. It is stronger than Iron: at the Prayers of the Church the Iron gates fly open, and Peter's fetters fall off, Acts 12. 5, 6. The prayer of one jacob is too strong for four hundred men that come against him, Gen. 32. 6. 9 & 33. 4. One Moses in the Mount praying is too strong for all the Armies in the Valley fight. jehosophat when surrounded with enemies, by prayer overcomes them. By this Hezekiah overthrew the great Army of Senacherib. By Prayer Asa with a few in comparison of those that came against him, overcame an army of a thousand thousand men, and three hundred Charets, 2 Chron. 14. 9, 10, 11. By this 
* Theodosius robustissimum exercitum m●g●s orando quam feriendo vicit. Milites qui nobis aderant, retulerunt, extorta sibi esse de manibus quaecunque jaculabantur, cum à Theodosii partibus in adversarios vehemens ventus iret, & non solum quaecunque in eos jaculabantur concitatissimè raperet, verum etiam ipsorum tela in eorum corpo●a retorqueret. Unde Claudianus, quamvis a Christi nomine alienus, in ejus tamen laud●bus dixi●; 
O nimium dilecte Dco, cui militat aether,  
Et conj●rati veniunt ad classica ven●i;  
August. de Civit. Dei. lib. 5. cap. 26.   Theodosius overcame the potent Armies of his adversaries, and turned their darts upon their own heads.  
The Queen of Scotland affirmed that she did more fear the prayers of Mr. 
Prayers are Christian●rum bombardae The Christians best Artillery. Luther. Oratio justi clavis caeli. Aug.  Knox and his Assistants then an Army of ten thousand men. There are five Keys in the hand of God, and Prayer turns them all.  

There is  
1. The Key of the Heart.  
2. The Key of the Womb.  
3. The Key of the Grave.  
4. The Key of Heaven.  
5. The Key of Hell.   
1. There is the Key of the Heart, and Prayer turns this Key. Esau came against jacob with an intent to kill him, but God so changed his heart at the prayer of jacob, that he fell upon his neck and kissed him.  
2. The Key of the Womb. Hannah that was barren, prayed, and the Lord gave her a Sam●el; and Manoah prayed, and had a Samson.  
3. The Key of the Grave. Hezekiah prays and hath his life prolonged. The Prophet by Prayer raised the dead child, 2 Kings 4. 32. jonah by prayer is raised out of the Whale's belly, and Christ by prayer raiseth Lazarus.  
4. The Key of Heaven. Elias prayed and it reigned; and again he prayed that it might not rain, and it did not rain; he could turn this Key which way he pleased by his prayers, james 5. 17, 18. So it is said of Luther the Elias of his time, Vir iste potuit quod voluit. He could but ask and have.  
5. The Key of Hell. By prayer and fasting the Devil is cast out, 
Ni●il est homine probo orante potentius. Chrysosto●.  Mat. 17. 21. By Luther's prayers one was recovered who had given his soul to the Devil.  
Thus we have seen what great encouragement we have to Pray, and in all our straits to cry, Arise O Lord and help us.  
[If any would see more concerning the power of Prayer, let him peruse Mr. Rob. Bolton his comforting afflicted Consciences, p. 6, 7. Dr. Harris Peter's Enlargement, Dyke Righteous man's Tower, p. 77, etc. Mr. Ford on james 5. 13. at the end of his Spirit of Bondage. p. 590. and for Prayer in General, Bishops A●drews his Catechism, chap. 11. mihi p. 142. Perkins C. Consc. l. 2. c. 6. p. 63. folio. Dr. Prestons' Saints daily exercise on 1 Thes. 5. 17. Mr. Cobbet on Prayer. Tactica Sacra l. 3. c. 1. p. 241, etc. Ambrose his Media. p. 305. D. Pet. Smith Fast Sermon on Psal. 107. 6. Preached 1644. Dyke on Conscience, chap. 4. p. 53. Capel on Tentation. l. 1. cap. 6. sect. 5. p. 92. Boltons' Comfort to afflicted Consciences. P. 1. c. 4. p. 375. Fenners Practical 〈◊〉. Barlow on Timothy, p. 47. Clerk's Mirror. chap. 100   

judge the earth.  
Observation.  
God is judge of all the earth. All other Judges are but Substitutes and Surrogates to this Judge of Judges. They are confined to their Circuits, but all the world is his Circuit. Hence he is called the Judge of all the earth, Gen. 18. 25. Psal. 94. 2. Heb. 12. 23. A man may appeal from other Judges; Paul appealed from Felix to Caesar: but God is the Supreme Judge, there is none higher than he, and so no appeals can be made from him, but all must end in him; and therefore the Saints when they could have no Justice on earth, have made their final Appeals to him who Judgeth righteously. So did David, 1 Sam. 24. 13, 14. and jeremiah (Chap. 18. 19 & 20. 12.) and Christ, 1 Pet. 2. 23. Take heed then of displeasing him who is King of Kings, and Judge of Judges. Men are careful to get the favour of great men, (Pr●v: 29. 26.) but what will it avail us to have all the great ones of the world for us, if the great God be against us? choose rather to displease all the world, then to displease him; and this concerns great ones; they must remember still that there is a greater than they to whom they must shortly give an account of their Stewardship, and at whose Bar they must stand to be judged themselves, 
See more in my Comment. on 2 Tim. 4. 1. p. 313. & 321.  who here have judged others, Rev. 6. 15. & 20. 12.   

Thou shalt inherit all Nat●o●s.  
Observation.  
All Nations are the Lord Inheritance, or, Th● Lord is the sole possessor of all the world, Deut. 10. 14. job▪ 1. 11. Psal. 24. 1, 2. the earth is the Lords and the fullness thereof, he alone is the true Proprietary of it. This is his universal Kingdom by right of Creation and Preservation. God hath a special interest in all people. The rich and the poor meet together, and the Lord is the ma●er and great Protector of both, job 34. 19 Prov. 22. 2.  
1. Let us then adore and reverence the Transcendent Majesty of the great God; if a man be King of one Kingdom, we stand in awe of him and reverence him as some great man; and shall not we reverence the great God who is the King of the Kingdoms of the world? whom will we fear if we do not fear him?  
2. Let great ones remember from whom they have their power, riches, Kingdoms & greatness, even from this great Possessor of heaven and earth. Let them improve their power to his pra●se; else he that raised them can ruin them, and he that gives them Kingdoms can take them away, job 12. 17, 18. & 34. 24. Dan. 2. 21. Let them not abuse the●r power in oppressing the poor, since as good hands have made the one as the other. All Nations are God's Inheritance and the poor are a part of it as well as ●he rich. Let them assure themselves that God will not suffer wrongs that are done to them to pass unpunished, because such as wrong them, wrong a part of his Inheritance.  
3. It may comfort such as are banished from their habitations for the Testimony of Christ and the profession of his truth: you cannot want though you have lost all: ior the earth is the Lords and the fullness thereof. He is the possessor of all the world, he hath so rich a Mine can never want, Psal. 23. 1. The Lion's natural and the Lion's Metaphorical may want, but such as fear the Lord shall lack nothing that may be for their good, Psal. 34. 9, 10. Such meek ones shall inherit the earth, Mat. 5. 5. In Christ their head all is theirs, the world is theirs, and all that is in it was made more especially for their service, 1 Cor. 3. 21, 22.  
FINIS.    

Men are Gods, OR THE DIGNITY of MAGISTRACY, and the DUTY of the MAGISTRATE: As it was presented in a Sermon At the Assize holden at Hertford for that County, on August 2. 1653. By George Swinnocke M. A. and Preacher of the Gospel at Rickmersworth in Hertfordshire.  Exod. 22. 28. Thou shalt not revile the Gods, nor curse the Ruler of thy people. Rom. 13. 1. Let every soul be subject unto the higher powers: for there is no power but of God. The powers that be, are ordained of God. 
LONDON, Printed by R. W. for Nevil Simmons, Bookseller in Kederminster, 1660.   

Ornatissimis nec non pientissimis Viris, EDVARDO IRONSIDE ET JOHANNI HUMPHRYS ARMIGERIS:  
Hanc suam qualem qualem concionem, Apud judices olim habitam, & jam (paulo correctiorem, multo auctiorem) in lucem editam,  
In perpetuum grati animi monumentum, D. D. D. Georgius Swinnocke.   

To his Reverend Friend Mr. Thomas Hall, B. D. Pastor of Kings-Norton in Worcestershire.  
Esteemed Sir,  
I Have now at last, in answer to your desires, and in pursuance of my promise, sent you my Meditations on the 6th verse of the 82. Psalm. Indeed soon after the Sermon was preached, I was sought to, that it might be printed; But I was then scarce flegd (not having in years equalled the days of th● shortest month) and so unwilling to ventur● a flight into the world, lest I should fall. And truly my Apology still must be with the good Father (when the fruits of his youth were stolen to the Press) Infans eram, 
Hiero. in proae. ad Obad.  nec dum scribere noveram; Nunc, ut nihil aliud profecerim, saltem Socraticum illud habeo, Scio quod nes●io. Such as it is, I commend it to you; and the more cheerfully, because its younger brother, which two or three years since, supplanted it, and got away the birthright, did meet with a blessing. The good Lord make it instrumental (in these unhappy and unholy days, wherein Moses and Aaron, Magistracy and Ministry are trampled under foot) for the glory of his Name, and the good of his people. So prayeth he who never saw you, yet loveth and honoureth you, and desireth to be frequently and fervently remembered by you at the throne of grace,  
George Swinnocke.   

TO THE READER.  
IN my Exposition of the 82. Psalms, when I came to the 7th Verse, I perused a Sermon of my Brother Swinnocks (which he preached before the judges) on that Verse. I found it so full and satisfactory, that I must freely confess I received more Light from that single Sermon, then from all the Commentators which I had by me. Whereupon (perceiving by his Epistle Dedicatory that he had preached an Assize Sermon on Verse the sixth, which lay by him Unprinted) I requested him to publish it with my Commentary on this Psalm; and thou hast it here annexed to it. The Author and his Labours are above my praise; If thou please to accept of these our fraternal first-fruits (if the Lord bless us with life and health together) thou mayest expect ere long from us a Commentary on Psalm 73. a Psalm very seasonable for us in these times, who are exercised with such variety of Providences. It were to be wished that the Ministers of the Gospel would join their strength in the promoting the truth: Jesuits can do so to destroy it, why should not we in defending it? That it may be so, is the desire, and shall be the endeavour of  Thine in the Lord, Thomas Hall.  

Errata.  
PAge 232. line 19 for to render evil for good is Godlike. read, to render good for evil is Godlike. p. 238. l. 9 for are the sons of God by nature and office. r. are the sons of God by name and office.  
This sheet must be placed by the Book-binder after page 188.   
THE Dignity of MAGISTRACY, AND THE Duty of the MAGISTRATE.  
PSALM. 82. 6, 7. 
I have said ye are Gods, and all of you are Children of the Most High.  
But ye shall die like men, and fall like one of the Princes.  
THE Book of Psalms may not unfitly be called The Analogy of Faith, the Directory for Practice, the Epitome of Scripture, the Platform for Prayer: It is abbreviated in two words, 
* Hosanna signifieth Save I pray thee, or preserve I beseech thee.  Hosanna, 
† Allelujah, Praise ye the Lord.  Allelujah. Prayer and Praise being the sum and Substance of the whole Book.  
It is a throng of holy affections (saith one) each passion acting a part, wound up to the highest strain by the Spirit of God, breathing Poetical eloquence into the heavenly Prophet.  
This 82. Psalm containeth a reprehension of Princes, for their oppression of the people, and it is propounded partly by way of Objurgation, partly by way of Affirmation.  
The Text presenteth us with a Concession of the Magistrates 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 come, 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 Devil: 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 clotheth men with Majesty; I have said ye are Gods, etc.  
The 7. verse clotheth Gods with Mortality: But ye shall die like men; They are Gods, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in their Politic 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, 
go Dixi Concessio est, qua tamen ostendit Propheta, nihil perversis judicibus praesidii fore in facta persona quam illis Deus imposuit. Calv. in loc.  yet shortly ye shall be laid as low as others; and than 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 than 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.  
ay, i e. I that am the Lord of Lords, and King of Kings, 
The Meaning of the words.  the mighty possessor of Heaven and Earth; I that am Commander in Chief 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 voice by such organs or instruments of speech. But when God speaketh, He doth either create a voice 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 publicly 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 terrors 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 diversely 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. john 4. 24. sometimes Singularly with a Determination to one person, as to the Father, john 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 men's corruption, 2 Cor. 4. 4. He is called, The God of this world: He usurpeth the honour and Sovereignty of God, Matth. 4. 9 and the wicked world obeyeth him, as if he were a God, john 8. 44. The God he is, not of the world simply, but of this world, of this sinful world that lieth in wickedness, 1 john 5. 19  
2. To Idols in regard of the false persuasion of degenerate man, 
Caelestes, Aerii, Terres●res, Marini dii. As many Gods as creatures almost amongst the Heathen.  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 Father's Name.  
This term Son of God, 
And ye all sons of the most High. Ain●w. leg.  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, john 3. 16.  
2. To Angels, both Because of their practice; they serve God, not as slaves a Master; but as children a Father, cheerfully, heartily, with fisial alacrity and delight. And because of their privilege; God useth them not as slaves, but sons. They are near him always, 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 privileged to be higher than others in place, as sons are before and above servants. And they are like him in their Dignity and Authority; 
Ainsw. in 〈◊〉  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 yield us this Doctrine.  

Doctrine.  
That the God of Heaven hath appointed Magistrates to be Gods on earth.  
He is God by Nature, and he hath given them to be Gods by Name. The Deity was by Incarnation clothed with the Humane Nature; and Humanity is here by God's designation clothed with the divine name, I will praise thee before the Gods, saith David; Psal. 83. 1. that is, The tune of my heart shall be high in singing thy praise, even before them that are by thy command highest in place.  
The Sun in the higher world shineth most gloriously, yet he communicateth some of his light to the Moon, whereby she surpasseth (and is as Queen among) the glittering Stars: So God the true Sun is infinitely above all; he shineth eminently with his own native light and lustre; yet he bestoweth of his beauty and brightness on some men, whereby they excel and are above others in this lower world.  
For the Explication of this truth, I shall only show in what respects Magistrates are called Gods, and then proceed to Application.  
Magistrates are in a twofold respect called Gods.  

1. In respect of their honourable dignity.  
2. In respect of their answerable Duty.   
It speaketh that their privilege is high, and that their practices should be holy.  
1. In respect of their Dignity, 
Ceterum hic nomen sicuti paulo post, & aliis locis pro judicibus sumitur, quibus specialem gloriae notam insculpsit Deus, Calv. in Psal. 82. 1.  God speaketh the nature of Magistracy to be honourable by the names which he giveth to the Magistrate. Government is not a mean employment, but a great preferment. Magistracy is here by God himself invested with Majesty.  
It is observable that God ascribeth to Magistrates the most honourable names among men. Great men, 2 Sam. 3. 38. Nobles, 2 Chron. 23. & 30. Princes, Psal. 83. 11. Kings, his Kings, Psal. 18. ult. Fathers, 
Magnifica existimatio, Honour, Gloria. Eras.  1 Sam. 29. 11. Chief of the people, judg. 20. 2. Heads over the people, Exod. 18. 25. Dignities, Glories, jude v. 8. The Ancients of the people, Isai. 3. 12. not only because aged persons were ordinarily elected; for with the ancient is wisdom, and in length of day's understanding, job 12. 12. but also because 
Maxima d●betur capiti, etc.  aged persons are honourable persons. Men are commanded to bow down before the hoary head, and reverence the Ancient, Levit. 19 32.  
Nay, God giveth Magistrates not only those names which are in most esteem amongst men; but the names of Angels.  
Angels are the perfection, as it were, of the Creation, the top-stone of this glorious building. When the Spirit of God would speak a thing, or person to be excellent, it doth resemble them to Angels. My Lord is wise as an Angel of God, 2 Sam. 14. 20. And Acts 6. 15. They beheld his face as if it had been the face of an Angel. Farther the great happiness of holy ones in heaven is set forth by their likeness to Angels; They shall be as Angels, Matth. 22. & 30. Now what glorious persons than are Magistrates, that have the names of Angels given them; Angels are called Dominions, Principalities, Powers, Col. 1. 16. Ephes. 1. 21. So are Magistrates, jude v. 8. Titus 3. 1. Be subject to Principalities and Powers; But the Text speaketh more of their dignity. Magistrates have not only the highest names of the most honourable visible creatures, Men; and of the most honourable invisible creatures, Angels; but of the Creator, of God himself, the Fountain and Standard of all Dignity and Honour; I have said ye are Gods. When jacob would manifest to Joseph's children the extraordinary respect he had for their father, he doth it thus; My Name be named on them, and the Names of my Father Abraham and Isaac, Gen. 48. 16. It is a great honour to be called the servant of God. Paul gloried in this, Titus 1. 1. So did David, more in being a subject to God, than a King over men, Psal. 36. Ti●e. It is a greater honour and favour to be called God's son, joh. 1. 12. 1 joh. 3. 1. Is it a mean thing, saith David, to be the King's Son in law? 1 Sam. 18. 23. Magistrates are children of the most High, they are ●ons to the King of Kings. But the greatest honour of all is to be called Gods; for God to say My name be named on them, This is the highest name that can be given; Here is a ne●●plus ultra. This is the highest Name which is above all names, and as the Diamond to the Ring, addeth both virtue and value to whatsoever it is affixed.  
As because Gold is the most precious excellent metal, therefore we lay gold over other things; we gild pewter, brass, yea silver itself. So because God is the most excellent name, it is laid to other things, that thereby their worth may be set forth: As the Sons of God, Job 1. 6. The City of God, Psal. 46. 4. The River of God, Psal. 65. 9 The Kingdom of God 
* It is ordinary in the Hebrew to add the name of God to a thing to heighten the excellency of it. A man of God is as much as an extraordinary man, an excellent man. It is said of the Church compared to a Vine, She sent forth her branches as goodly Cedars, Psal. 80. 10. so we read it; But in Hebr. As the Cedars of God, that is, tall, and excellent Cedars; and so in many other places, because all the creature excellencies are derived from him, and are but a drop, a beam, a print of that Glory and Majesty which is in him. .  
Now in their dignity Magistrates resemble God in these two or three particulars, 
Dii per analogiam tanquam Deum imitantes. Theodor.  and therefore are fitly called Gods.  
First in receiving honour from others. 
This is a godlike prerogative. God is clothed with Mijesty and honour, Psal. 104. 1. The blessed and only Potentate, to whom all people must pay this tribute. In this the Gods on earth resemble him.  Honour accompanieth power as the shadow the body. There is naturally in man an awe and respect towards those that are Magistrates: They are the Fathers of their Country, and their subjects like children owe them both obedience and reverence. Divine worship is to be given only to God in heaven, but civil worship may be given to Gods on earth. David speaketh of himself being a King, His glory is great in thy salvation, Honour and Majesty hast thou put upon him, Psal. 21. 5.  
joseph when advanced to be a Ruler in Egypt, rideth in the second Chariot, and hath one crying before him, 
Gen. 41. 42, 43.  Bow the knee. The most high God that giveth them Kingdoms, doth also give them Glory and Majesty, and honour, Dan. 5. 28, 29. God indeed hath the greatest honour as the Supreme Governor and Lawgiver, but Magistrates receive it upon his account, as they are his Representatives and Vicegerents. 
Job 29. 7, 8. job fuit Rex.  When I went out to the gate, saith job, (that is, to the place of administering justice, for that work was done in the gates, as Ruth 4. 1. job 5. 4. Psal. 127. 5.) the young men saw me, and hid themselves, and the aged arose and stood up, the Princes refrained talking, and they laid their hands on their mouths, job 29. 8, 9  
My son, saith Solomon, fear thou the Lord and the King, Prov. 24. 21. God is the proper object of fear; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  hence the Greeks call him fear; but the Gods because invested with his authority, and entrusted with the administration of his Kingdom upon earth, are also to be feared as Superior to us, though inferior to God.  
Secondly, their dignity appeareth (and in this they resemble God also) in giving Laws to others. Magistrates have power to enact laws for the encouraging of virtue, 
This is a Godlike privilege, Isa 33. 21. to make laws for men, to prescribe what creatures shall do; and what they shall forbear▪ Zanch▪ d● Magistrate.  and discouraging of vice, for the preservation of peace among their people. Zanchy saith There are three offices of the Magistrate, whereof one is to ordain laws for the worship of God, and the welfare of men.  
There is indeed one Supreme and absolute Lawgiver, james 4. 12. whose will and word must be the rule of others laws. Besides in spirituals, none can give laws to bind the conscience but God, Isa. 33. 21. In that sense, The Lord is our judge, the Lord is our Lawgiver; but in external policy the Laws of men are to be observed. And they have power to make such laws as are suitable unto, and convenient for the wealth and safety of their Dominions.  
The end of Magistracy showeth their legislative authority; for neither will piety be promoted, nor the public good procured, or peace preserved without it. And questionless God would never have enjoined Subjects to obey, if Magistrates had not power to command.  
Laws are the walls and Bulwarks of a Nation, 
That Commonwealth only can be safe where the people obey the Magistrate, and the Magistrate the Law. Solo ●▪  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 Politic, or as Physic 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 Governor 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 Lacedæmonians, would make Apollo the Author of them. S●lon and Draco among the Aehenians, said that Minerva was their Lawgiver. 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 empower Magistrates to make●●aws (not according to their lusts, but) agreeable to his revealed will.  
Thirdly, 
Three uses of the civil sword. 1. Ad vind ctam. 2. Ad protection●m b●ner●m. 3. Ad executionem justitiae. Willet. in Rome 13.  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 Winter's Sun, glorious for Majesty, but yielding no warming or refreshing influences to them that are under him; or like the King's head on a signpost only for show.  
The God of heaven doth not cast away the perfect man, nor help the evil doer, job 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, job 4. 9 By the blast of God they perish. To save and kill is a Godlike privilege: 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 King's 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. 
Plut. in vit. Caes.  Caesar's speech was high (when he was opposed by Metellus in his taking away the money out of the Roman Treasury) Let me alone, or I will kill thee presently; and then to qualify his threat, and magnify 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. 
〈◊〉 dii vocantur 〈◊〉 sunt vicarii dei in administ ando jure, exequenda justitia, tucndo bono; puniendo m●l●s Polan. syntag lib. 7. cap. 19  Magistrates are called Gods not only in regard of their dignity, but also in regard of their duty. They ought to resemble God in their execution of Justice amongst men: God administereth 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 ministereth 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 God's Throne, 
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.  Psal. 89. 14. The holy Ghost alludeth to the Thrones of earthly Princes, which were underpropped with Pillars (as Solomon's 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 stands, or (as Calvin expoundeth it) the Robe and Diadem, the Purple and Sceptre, 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 judgement, 
Calvin in loc.  2 Chron. 19 6. Magistrates are therefore called Gods, because they should (as God doth) do impartial justice without respect of persons, 
Large Annot. in Exod. 22. 28.  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 nearness: 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, jer. 22. 24. 
Etiamsi suisset Jeconia● mihi charissimus, quem s●mper in ocul●s fcrrem▪ Jun. in loc.  That is, though he were as near and dear to me as a King's 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 Lawgiver 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 stroke at him. O how just was God that rather than 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, 
Prosopol●psis dici●ur, si q●us paribus imparia, vel imparibus paria tribuat. Coc.  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) in 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, 
Plutarch, in Vit. cat. 〈◊〉  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 than 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 hindered 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, job 13. 8. much less the persons of men.  
Secondly, In not sparing or fearing any for their greatness. Ruler's 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, john 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 justify or excuse the fratricide of B ssianus the Emperor. Holy job as he was eminent for fearing God, so likewise for not fearing men, job 29. 17. I broke 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 pity. Now the care of this pious Magistrate was to secure his people against such oppressors.  
When David kept his Father's 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 than 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 
* Of Trajan the Emperor it is said that he neither feared nor hated any man, but that he heard the causes of his subjects without prejudicated impiety, examined them without finister obliquity, and judged them without unjust partiality.   
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 preferment, 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, 
Privati fur●s in compedibus aeta'em agu●t, publici vero in auro & purpura visuntur. Cat.  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 useful, 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. 
Omnis p●t●st●● à summa p●testate.  The Scholars 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▪ than questionless where the word of a God is, there is warrant enough for any Office. 
Non de quolibetiverbo Dei● sed de speciali dominandi mandato. Calv.  Now this is the Word of God which cometh to the Magistrate, as Christ saith, john 10. 35. authorising him and appointing him to that Ordinance. The Magistrate is therefore called the Minister of God, Rom. 13. 4. As Justices are called the King's Justices, because they act by Commission from him: so Magistrates are called the Lords Ministers, because they rule by authority derived from the Lord. Coin is carried to the Mint, and there stamped with the Superscription and Image of the chief Magistrate, and then called his Coin, because currant by his authority.  
Governors are not of the Devil, as Satanical spirits have affirmed, nor of men, as others have asserted; but of God, Rom. 13. 1.  
As in the waters there be some greater, some smaller fish; and in the earth there be Mountains and Hills as well as Plains and Valleys; and in the Heavens there are Stars differing from each other in glory; so amongst men there are some greater than others in power, higher in place, and excelling them in authority and glory.  
As the natural body is distinguished by God himself into comely and uncomely parts, 1 Cor. 12. 23, 24. so is the Political body into members. Noble and Ignoble.  
The Bees in their Commonwealth (as is reported) have a Commander in chief, a Master Bee. The Lion claimeth a command and superiority among the Beasts of the field. The Angels in heaven have a chief, Michael the Archangel, jude 9 1 Thes. 4. 16. The Schoolmen indeed being more bold than they ought, do divide the Angels into three Hierarchies, and each Hierarchy into three several orders. The first Hierarchy they say comprehendeth Cherubims, Seraphims, and Thrones: The second, Dominions, Principalities, and Powers. The third, Might's, Archangels, and Angels: As also they assert the reason of these several names. But the more modest and learned Expositors who join not in the aforesaid presumptuous division, do yet generally conclude an order, distinction, and pre-eminence amongst Angels, from Ephes. 1. 21. Col. 1. 16. Dan. 10. 13. Nay, there is a government amongst the very Devils; there is not only a Prince of Angels, Dan. 10. but Beelzebub a Prince amongst Devils, Matth. 12. 24. They that cause so much disorder amongst others, yet have some order among themselves. We read of the Devil and his Angels, Matth. 25. 41. There is a kind of government in Hell, though some would turn all out of the earth.  
The Apostle Peter indeed calleth Magistracy an ordinance of man, 1 Pet. 2. 13. though Paul assureth us it is of God; The Powers that be are ordained of God, Rom. 13. 1. And the Magistrate is the Minister of God, vers. 4.  
Magistracy is an ordinance of man in a fourfold respect.  
1. Subjective. As man is the subject thereof, by them it is executed. Our Princes as well as our Prophets are men of like passions with us.  
2. Objective. As man is the object thereof, about them it is exercised. It is for the punishment of bad men, and encouragement of good men, for the deciding differences between man and man.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Finaliter. As man is the end thereof. He is the Minister of God for man's good.  
But these things will not prove Magistracy to be a mere humane Ordinance; for in these three respects the Ministry as well as the Magistracy may be said to be an humane Ordinance; Man being both the subject, object, and end thereof; yet what sober man ever denied the ministry to be an Ordinance of God?  
4. It is Ordinance of man in regard of the kind of it: Each Nation having a liberty to choose what form of Government they apprehend most commodious for them. Magistracy is Ordained by God, though this particular Magistrate, or this form of Government be appointed by man. The Genus of Magistracy is from God; yet the Species; whether Monarchy, Democracy, or Aristocracy may be at the choice of men.  
Further, though the Magistrate should be of the Devil, a wicked ungodly person; yet the Magistracy is of God.  
There is a difference between the Office or Power itself, and the manner of exercising it, and the means of attaining it: The first is always of God, but not always the second and third. The power of Nero was of God, (as the Holy Ghost speakethl fully, Rom. 13.) though he exercised it in a Devilish manner, oppressing and killing the good, encourageing and acquitting such as were evil. The power of our Richard the third was of God, though he attained it by ungodly and devilish means, the murdering his own Sovereign and Nephew.  
There are four particulars which will clearly demonstrate the truth of this assertion, namely, That Magistracy is of Divine Authority.  
First, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hes.  Their Commission is from God. By me King's Rule, saith God, Prov. 8. 15. Subordinate Magistrates may have their Commission from men; but Supreme Magistrates have their Commissions from God only.  
The Powers that be, are ordained of God, Rom● 13. 1. not simply ordained of God as other things, 
Willet in locum.  saith a learned Interpreter; but specially by precept and command from God. 
Cujus jussu homi●es, ejus jussu reges. Ireneus lib. 5. cap. 24.  There are other things of God (saith he) as Famine, War, Sickness, Poverty, but they are not ordained by Precept.  
Daniel telleth Nabuchadnezzar, that God had commissionated him to rule over men, Dan. 2. 37, 38. Thou O King art a King of Kings; for the God of Heaven hath given thee a Kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field, and the fowls of heaven hath he given into thy hand, and hath made thee Ruler over them all; thou art this head of Gold. These higher Powers are so clearly from the highest Power, that their Throne is ca●led God's Throne, 1 Chron. 29. 23. Then Solomon sat on the Throne of the Lord as King instead of David; their Sceptre is called God's Sceptre, and their judgement God's judgement; Deut. 1. 17. Ye shall not respect persons; for the judgement is Gods.  
Besides, we find that several persons received their Regal Investiture from God himself; as Saul, David, jehu, Cyrus, which last was by God named and ordained to the government of the Persian Monarchy above sixty years before he was born, Isai. 44. 28. Isai. 45. 1  
2. Their command to govern is from God; the several Precepts from God to men in high places, doth fully speak their power to be of God. Why should God command them to rule according to his laws, who have no authority to rule at all? jer. 22. 2, 3. Hear the word of the Lord O King of Judah, execute judgement and righteousness, and deliver the spoiled out of the hand of the oppressed, etc. If the matter or substance of their rnle were unlawful, surely God would not own it so far as to prescribe rules for the manner of executing it. Now God through the whole Scriptures scattereth many precepts for directions to Princes how they should govern, and what they should practise, Deut. 17.  
3. Their protection is from God. As a King defendeth his inferior officers in the execution of their offices; so the King of Kings defendeth Magistrates in the discharge of their trusts; God standeth in the Congregation among the Gods, Psal. 82. 1. not only to observe whether they offer injuries to others, but also to take care, that they receive no injuries from others. God is a stronger guard to the Judge then any Sheriff. And were not he a wall of fire about some worthy zealous Justices, many beastly persons (who have been curbed by them, and hindered from leaping over the hedges of divine commands) would have trampled them under feet, if not torn them in pieces.  
It is worthy our observation how exceedingly God manifesteth his power and zeal for the help of Magistrates against all opposition. Korah and his company conspire against Moses and Aaron; Magistracy and Ministry, Numb. 16. and would have brought in Anarchy. (Indeed both those Ordinances have the same adversaries, Those that would levelly the Ministry, making Preachers jeroboam-like, of the lowest of the people, and filling the Pulpit as Noah's Ark, with creatures clean and unclean, will at last levelly the Magistracy too, and make the Throne as low and as common as the Pulpit.) But observe what God saith of these opposers of Magistracy and Ministry, and what God doth to them: for his saying; That they are gathered together against the Lord, vers. 11. They wounded God through the sides of Moses and Aaron. They that murmur and conspire against God's Delegated servants, murmur and conspire against God himself. And surely God will first or last be too hard for those that thus harden themselves against him: For see what he doth to them; The Earth opened her mouth and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods; they and all that belonged to them went down alive into the pit, and the earth closed upon them, vers. 32. 33. God hath strange punishments for such strange principles and practices; He will work miraculously, but that he will make such as are against Magistrate and Minister exemplary.  
Psa. 18. ult. Great deliverance giveth God to the King. The Supreme Magistrate is in great dangers; therefore God giveth him great deliverances; as he is liable to more harm than others, by reason of his place, so he may expect (if he be godly especially) more help than others, by reason of the divine promise; Be strong, and of a good courage, be not afraid; for the the Lord thy God is with thee whither soever thou goest, 
De bell● judaic. lib. 62.  josh. 9 josephus from the extraordinary escape of Titus, at the view of the walls of jerusalem, observeth, Imperatorum pericula Deum curare, That God is the Magistrates guard.  
4. 
Every one hath in him the mind of a King. Calv. on 1 Pet. 5. 5.  The subjection of their people to them is from God. Every man is by nature a Quaker, a Leveller, like a Colt unwilling to be bridled; like an untamed Heifer, which cannot endure the yoke of subjection. It is therefore through the wonderful working of God, that a few persons, or sometimes one man as head should rule such a monstrous body as the multitude. If he that ruleth the boisterous waves of the Sea, and shooteth them up with bars and doors, Psal. 65. 7. did not put forth the same Almighty power in quieting the spirits, and stilling the tumults of the people it could never be done. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, subjectingthem to me. Septuagint. leg.  Well might David say, It is God that subdueth my people under me, Psal. 144. 12.  
The multitude is an unruly monster. It was a true saying of that brutish Emperor Tiberius, to one that applauded his felicity in attaining the power of so large an Empire; 
Sueton.  O said he, you know not what a Beast the Empire is, how unruly and untoward, how headstrong and hard to be tamed. The multitude is a Beast with many heads saith another: cut off one, nay many, yet there will millions remain still. Now that one should keep millions in awe, how could it be, if there were not a divine constitution in an humane person. The Devil is such an enemy to man's peace and welfare; and every man's nature so opposite to rule and restraint, that if there were not somewhat more than humane in Magistracy, one man would be a Beast, nay a Devil to another, and be no whit kept under by the higher Powers. But we see clearly God hath put such a Majesty on Princes, that their people are afraid of their fury; reverence their persons, and submit to their authority. He that readeth the wonderful strength of the Horse, how his neck is clothed with thunder; how the glory of his nostrils is terrible; how he paweth in the Valley, and goeth out to meet the armed men; how he mocketh at fear, and is not affrighted, nor turneth back from the sword, job 39 19 to 26. He that considereth the power of the Elephant, how he moveth his tail like a Cedar; how his bones are like strong pieces of brass, and like bars of Iron. &c job 40. 15. to 24. when he observeth how these strong fierce creatures are ridden and ruled by weak man, and turned about at his pleasure, will presently conclude the reason to be this, because God hath put the fear and dread of man upon every beast of the field, Gen. 6. 2. So truly he that beholdeth many millions of men subject to the word, to the command of one, when they have strength enough to overthrow thousands, must needs acknowledge that it is the Lords doing, and it ought to be marvellous in their eyes.  
Secondly, 
The second use by way of Information.  If Magistrates be Gods, and that by the appointment of the living God; (I have said ye Gods) It informeth us, ●That they are guilty of great impiety that contemn and diisesteem Magistracy; they vi●ifie those whom God doth dignify, and fight against God, in endeavouring to pull down that order and that ordinance which he himself hath set up. Such men by denying rule and authority, s●em to be beasts, and to put off all humanity. For places without some in power would be rather wildernesses than Cities, and the Inhabitants rather herds of Beasts than Societies of men.  
There are two sorts of men guilty of this sin.  
First, those that in their Principles deny Magistracy to be from God. There have in several ages been some, that because they themselves were subjects and inferiors, would therefore deny all Sovereignty and Superiority. The Donatists whom Augustine undertaketh, were of that opinion. And so were the Anabaptists and Libertines in Germany, who (armed the rude multitude against their Magistrates, and) were opposed by Luther. And truly in our days there are some who against the light both of Nature and Scripture, affirm Government to be a work of darkness. Though it be written in the fleshly tables of their hearts, and in the tables of stone by the finger of God; That Fathers and Mothers civil as well as natural must be honoured, yet they are so wicked and blind, that they will not fee or read it. In the Apostles days there were ungodly men that turned the grace of God into lasciviousness, despisers of Dominions, jude vers. 8. such as aimed at Anarchy (according to calvin's Comment) and the overthrow of all Authority; being proud they scorned rule; and being licentious, they were impatient of restraint.  
First, Order is needful to them that are in a state of innocency. Angels who continue in their estate of integrity differ in point of Superiority; Michael the Archangel, jude v. 4. Michael speaketh the name of his person, and Archangel the nature of his office. There are Thrones, Dominions, Principalities, Powers, different degrees among those Angelical spirits. Surely if such order be conducible to the happiness of perfect Angels, it is the more desirable for the happiness of imperfect man. And if there be such order in heaven, it is no part of our bondage to have some order on earth; and therefore the Grecians do upon good ground use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify Superiority, or Government: which in its proper and native acception, signifieth principium, to set forth the antiquity of government, which had a being assoon as the world had a beginning. 
* Politic 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 man's first Creation before Adam's fall, and the rather may we thus judge, because it is a law of Nature, which was binding in man's 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.   
2. Order and Superiority are needful to them that are in a state of Apostasy; the more wild man is, the more need he hath of a yoke; the more heady our Horses are, the more we kerb them: Unruly persons for their own good as well as for others, require restraint.  
The hearts of wicked men are like the Sea which cannot rest, 
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 civet. Dei, lib. 19  but is ever casting up mire and dirt; Now what a deluge would the boisterous waves of their unsanctified wills and affections cause, if there were no banks of Magistracy to bond them and keep them in. If some men were not Gods to others, most men would be Devils to others.  
Sin must be discouraged; evil doers must be punished; humane Society must be preserved; the good must be protected; our liberties and properties must be defended; justice must be executed; the poor must be relieved; wholesome laws must be maintained; and how can either of these be done without Magistrates: Many fear not sin, nor the God of Heaven; and if it were not for suffering from the Gods on earth, their lusts should be their law, and they would deprive the innocent of their liberties, estates, and lives, and turn the places where they live into Acheldema's fields of blood; nay make the earth worse in some respects than hell; for in hell there is no oppression, as no injustice; no guilty person freed, and no guiltless person punished; but had these men their wills, it should be so upon earth.  
3. Again, Order or Magistracy is not only necessary to those that are in a state of nature, but to those also that are in a state of grace, Titus 3. 1, 2. Rom. 13. 1, 2. When they begin to be servants to God, they do not cease to be subjects to the Gods. Christianity doth not consume but confirm Magistracy: As a man I obey and honour the Magistrate for fear; as a Christian, for conscience sake: so that Religion addeth a stronger tie and obligation. The Sceptre in Christ's hand doth not strike the Crown of the Mastrates head: No, it maketh it sit the faster, especially where their person is crowned with grace, and the power improved for the glory of Christ. One Ordinance of God doth not weaken but strengthen another.  
I shall inquire a little, and very briefly, into the reasons which some urge against Magistracy and Order.  
1. Say some, We are the Lords Freemen, and and therefore should not be servants of men, 1 Cor. 7. 23. Ye are bought with a price, be not the servants of men.  

Answer.  
That place indeed forbiddeth sinful subjection to men, but not civil subjection to men. I may serve a Prince, but I may not sin at his precept and command; If men command what God forbiddeth, I must disobey men to obey God. Or that Text may import, that I must give no man liberty to give my conscience laws; No, my absolute dependence for soul-direction must be only on Christ and his Word.  
Those whom Christ makes free are free indeed, but it is from bondage to their own and others lusts, not from obedience to others righteous laws.    

Objection 2.  
Some tell us, They are just and need no law; for they are a law to themselves: Now laws say they, are for them that are wicked. 1 Tim. 1. 9 The law is not made for the righteous, but for the wicked.  

Answer.  
They that are so good that they need no laws for their correction, live among the wicked, and therefore need laws for their protection.  
That forecited place in Timothy is meant of the Moral Law, of which the Apostle testifieth, that believers are free from its curse or malediction; but surely not from it as a rule for their conversations.  
The hearts of the best are bad enough, and apt to wander, therefore they need all means; the hedge of man's laws as well as of God's laws to keep them in. Laws are hedges both to fence them in from others violence, and to prevent their their wandering out.    

Objection 3.  
Paul forbiddeth going to law, 1 Cor. 6. 1, 2. therefore no use of a Magistrate.  

Answer.  
The Apostle doth not absolutely forbid going to law; But 1. before Heathen Judges, when godly Christians might have decided their differences and ended their controversies. They that deny to refer their lighter causes to honest understanding persons, give occasion to others to suspect both their causes and Christianity, v. 1, 3, 4, 5. 2. Among brethren, the very name of brethren should allay heats and charm discords, v. 8. The nearer their relation (though spiritual) was, the dearer their affection should have been, and therefore the sinfuller their division. 3. About trivial and small matters. If Mahometans go to law for mean toys, they are punished. 4. With vindictive spirits: whereas a Christian should go to law with a meek, mild, Gospel spirit, without either hate or heat, as Tilters break their spears on each others breast, yet without wrath or intention of hurt. So than it is not simply unlawful to go to law before Heathen, if right cannot be had elsewhere, and the matter be weighty, and we do it not out of spleen or malice, but with meekness and quietness of spirit.    

Objection 4.  
They tell us, God is their Keeper; therefore they need neither Law nor Magistrate for their defence.  

Answer.  
God is the good man's Keeper; but how? not immediately (in an ordinary way) but mediately. As trust in God doth not consist with trust in mea●s, neither without use of means where God doth afford them: for then Christ might have taken the Devil's Counsel, and have thrown himself down from the Pinnacle of the Temple when God had afforded him stairs for his safe going down. Saints are under the shadow of God's wings principally. He is their chief Sun and Shield, Gen. 17. 1. but they are under the shadow of the God's wings subordinately, they are the instrumental shields of the earth, Psal. 47. 9  
God can in regard of his absolute power protect his people without the shields of the earth, against all the opposition from men: as he can defend immediately from all the fiery darts of the Devil without the shield of faith, or the sword of the spirit. He needeth not the agency either of Magistrates in civil things, nor Ministers in spiritual things but he hath ordained both. It is his pleasure that both should in subordination to him be used, and therefore neither can without sinning against him be neglected.    

Objection 5.  
Say they, we may not avenge ourselves; we must not render evil for evil, but overcome evil with good, Rom. 13.  

Answer.  
Though a Christian must rather suffer than offer injuries; yet he may, nay must mind his own safety. He may not unjustly offend his Brother, but he may justly defend himself.  
All private revenge is forbidden, 
R. Willet in Rom. 13.  but the Magistrate is God's Minister; therefore as vengeance belongeth unto God, so the Magistrate may in God's place take revenge, and one may implore his help, as he may commit his cause to God, so it be not done with a revengeful mind.  
The meaning of the holy Scriptures is far different from the sense which the Apostate julian put on them. When he had taken away their estates, he put them off with a mock, Your Master said, Blessed are the poor: and when he had sorely beaten them with his hands, he would wound them with his tongue saying, Your Master said If one beat you on one cheek turn to him the other. The Gospel certainly was never intended for a cross, but a comfort to a Christian, and though its principal aim be to further him spiritually, yet it never designed to hinder him corporally by any of those commands. 
Magistratus necessarius ecclesiae, quia à D●o ordinuus est ad defensionem Ecclesiae. Polan. Syntag lib. 7. c. 19▪  Christ is more tender of his people, then to thrust them into the world like sheep among ravenous Wolves, and to deny them leave of calling to those civil shepherds to take care of them. God hath for that end appointed Magistrates to be nursing-fathers', and nursing-mothers' to the children of God, to be as tender of them, as provident for them, as helpful to them as Parents to their children, as Nurses to their Babes. They are set up by God himself to be a wall upon which the weak Ivy of the Church may lean, and by which it may be supported.  
Thus we see that piety is not opposite to authority; 
〈◊〉 accused (though falsely) Luther to have animated Muncer the rebel-preacher in Thuringia.  though that faIse surmise that Christians were enemies to the policy and government of Kingdoms, was the cause of several of the Persecutions in the Primitive times. And indeed the Devil and his agents suggest to Princes to much to alienate their affections from religious persons. But though some monstrous bodies have brought forth such an hideous birth▪ That Religion denyeth all Rule; yet you see how far the Gospel is from being the Father of such a Child, when it commandeth lawful obedience to Infidel Magistrates. It establisheth the first Table, and surely do●h not abolish the second. 
Calvin in Rom.  And Calvin thinks that least believers should think themselves free from that yoke, Paul wrote the Epistle to the Romans, to inform them of the contrary. For it is very strange to corjecture that that God which is the God of order in the Churches, should be a God of confusion in the Commonwealth. No, but the Original of this error is man's corrupt nature, which hateth enclosures and banks, and would have all common and level, that he might run to excess of riot without any rubs or hindrances. And thence it is that like waters stopped at a Bridge, he roareth and maketh such a noise. As the mad dog is enraged because of the chain that tieth him; and the unruly Horse foameth and fretteth, because of the Bridle that curbeth him: So these men mad upon lust, cannot endure to be chained by laws; these furious Horses would have the reins on their own necks.  
Secondly, Those that in their practices, contemn Magistracy, sin against this ttruth discovered in the Text; for they despise an Ordinance of God, Rom. 13. 2.  
Some sin in their words by uncivil disrespectful language; The corruption of their hearts breaks out of their lips; These filthy dreamers defile the flesh, despise dominions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they opposed not so much the Officers as the Office, not so much the Magistrate as Magistracy,) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idem valet quod▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, alterius faman laedere maledicti.  speak evil of dignities, jude ver. 8. they blaspheme glories. It is blasphemy against the second Table. Our wicked times are a woeful Comment on that Text. Those persons and places which are honoured by the Spirit of God with glorious Titles, are bespattered by them with dirty, disgraceful language. Because they could not by the power of their hands displace the Magistrate▪ therefore with the poison of their tongues they did disgrace Magistracy.  
These men begin to speak evil of the Gods, and ordinarily end in speaking evil of God himself. As Aretine by libellous and contumelious speaking against Princes, came at length to disesteem God himself.  
Observe how express the command of God is, Thou shalt not revile the Gods, nor speak evil of the Rulers of thy people, Exod. 22. 28. This text is quoted by Paul, Acts 23. 2, 3. 5 where he called the High Priest whited wall, and afterwards said, he wist not that he was the High Priest: which words are very much controverted by Expositors. 
So D●odat. in loc. Calvin.  Some think he spoke Ironically, because he saw nothing in him worthy of that office, and because the Priesthood was now determined in Christ, 
Vide joseph. Antiq. lib. 20. cop. 3. 5.  he did usurp that Office which did not belong to him; and probably he was some Surrogate brought in (through the disorder of the times) by some sinister practices. Others (and that to me more likely) expound it thus, I wist not, I considered not, I heeded not, in my haste, in heat I took not sufficient notice, but termed him whited wall, which words I acknowledge might well have been spared. 
jun. in Parall.  The opinion of junius is that Paul did not know him to be the High Priest; and therefore pleadeth his ignorance as (at least) an extenuation of his offence. 
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.  But whatever the sense of the words is, this is clear that such as revile Princes, disobey God's precept. Thou shalt not revile the Gods, nor speak evil of the Rulers of thy people, that is thou shalt not speak evil of them by reproach or calumny, nor wish any evil to them by imprecation or curses.  
Nay, the Holy Ghost speaketh the persons guilty of this sin to be impudent audacious sinners, 2 Pet. 2. 10. They are not afraid to speak evil of dignities; as if he had said, If they had feared either God or man, 
Lu●her cried Henry the eighth mercy for his uncivil language, such as that Audi Domine Rex, ed●cebo te.  they would not have dared to commit this sin. They were bold sinners indeed that durst spit their venom in the faces of the Gods, and with the sword of their mouths adventure upon the mouth of the sword. O to what an height of unholiness are they arrived that bring railing accusations against the Gods, when the Archangel durst not bring one against the Devil! jude ver. 9 
The mother of Artaxerxes in Plutarch was wont to say, that they who addressed themselves to Princes, should use silken words.  But their tongues are set fire on hell, james 3. 6. therefore no wonder if they are set against heaven, Psal. 73. 9 Is it fit to say to a King Thou art wicked, and to Princes Ye are ungodly! job 34. 18. The interrogation is a strong negation. King's must be courted with soft and silken language. If Elias and Isaiah do otherwise, they being moved extraordinarily, are no copies for us to write after.  
As some sin in their words by uncivil language, so others in their works, by their unseemly carriage towards the Magistrate. Surely the world is near its end, that there are so many dregs appearing, such brutish persons in it that have not only banished piety but humanity. They neither reverence the rulers nor honour the ancient. How many are in their principles antiministerial, and in their practices antimagistratical. As Nazianzen observeth of the Arrians, they began in blasphemous language against the Deity of Christ, but ended in tumultuous carriage against the peace and tranquillity of the Commonwealth. They plead for a Christain liberty with their mouths, but the vote of their hearts carrieth it for an Antichristian licentiousness.  
The time was when a Magistrate came by, the young men that saw him hid themselves (either for reverence of jobs person, or lest they should fail in their respectful behaviour towards him, or lest he should spy somewhat amiss in them) and the aged arose and stood up (in token of honour and to show respect to him,) job 29. 8. but now the tide is turned. We are fellow-creatures say some, and therefore we must be fellow-beasts, taking no notice of, nor showing any respect to one more than another. But now saith job, they that are younger than I, have me in derision, whose fathers I would have disdained to have set with the dogs of my flock, and now I am their Song, yea their byword: they abhor me, they flee from me, they spit in my face, Job 30. 1, 9, 10. So low indeed are they whom God hath set on high, through the pride and profaneness of men's hearts. 
Xenoph. Helen, lib. 11▪  One observeth of the Persians, that when they came into the presence of their Prince they drew their hands into their sleeves in token of reverence and loyalty. But how many Christians come short of heathen, and that which is saddest of all, under the pretence of religion? But such must know that by contemning such men they contemn God. They have not rejected thee, saith God to Samuel, but they have rejected me, I Sam. 8. 7. not so much thee who art but my Minister as myself, who being their Supreme Lord do rule by thee as my Deputy. As Magistracy is God's Ordinance, by despising this order which is by divine appointment, they despise its author; as Magistrates are the resemblance of his glory, Gods, Glories, by contemning the picture they contemn the person; and they that thus dishonour God, shall be lightly esteemed by him. They that resist the Magistrate, shall receive to themselves damnation, Rom. 13. 2.  
My second use will be by way of Exhortation; First to Inferiors: If the God of Heaven hath appointed Magistrates to be as Gods on earth, it exhorteth, us to honour them. Honour the King, 1 Pet. 2. 17. 
Magistrates are palres pat●iae.  faith the Holy Ghost. Honour to whom honour belongeth, Rom. 13. 7. There is honour due to our civil as well as to our natural Parents; so much is expressed in that standing Law of God the fifth Commandment, 
Prohibiti sunt maledici, no● jussi sunt sacr●●● honorari, Aug. in Exod,  Exod. 20. Though they are to be honoured as Gods, yet not as the true God; civil respect is due to them, not divine. Yet some Roman Emperors out of intolerable pride, have affected to be called Gods, and commanded others to sacrifice to them. This civil honour is to be visible, 

1. In giving reverence to their persons.  
2. In yielding obedience to their righteous precepts.    
First in reverencing their persons. Magistrates are honoured by God, and therefore may well be honoured by us.  
Those who are dignified by God, must not be debased by men.  
We ought to honour them in our hearts, 
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.  by standing in awe of them, by esteeming them as they resemble God, Prov. 24. 21. and are in his place to be higher and worthy than others; Thou art worth ten thousand of us, say they to David, 2 Sam. 18. 3. The godly people counted King josiah The breath of their nostrils, Lament. 4. 20. And the Holy Ghost brandeth them for sons of Belial that despised Saul in their hearts, though he were a wicked King, 1 Sam. 10. 27. In our carrihage we must honour them by rising up to them, joh 28. 9 by bowing the body to them, 2 Sam. 24. 20. by silence when they speak, job 29. 9, 10.  
Honour is an outward signification of that inward reverend opinion which we have of them for their dignity and greatness.  
They are honoured in our speeches. The Patriarches call joseph their Lord, Gen. 42. 10. and themselves his servants, vers. 19 Paul calloth, Act. 26. ●5. Most Noble Festus. Hester 5. 8. If I have found favour in the sight of the King, and if it please the King to grant my Petition, and to perform my request, saith holy Hester to the Heathen King.  
It is reported of the great Grandfather of Fabius Maximus, 
〈…〉  that though he had been five times Consul, and had obtained many triumphs for divers honourable victories, yet when his own son was Consul, he willingly submitted himself to him, served under him as his ●ientenant, & followed on Horseback his son in his triumphing Chariot But such Heathen will rise up in judgement against many Christians.  
Secondly, 
M●llem obedire quam miracula facere. Luth.  your honouring them must appear by your yielding obedience to their lawful ptecepts. In the Kingdom of Christ this is wonderfu, saith Zanchy, 
Zanch. Miscel. epi. ded.  That he willeth and common death all Princes and Potentares to be subject to his Kingdom, and yet he willeth and commandeth that his Kingdom be subject to Princes and Potentates, Tit. 3. 1. Put them in mind to be subject to Principalities and Powers, and to obey Magistrates. Subjection notes their acknowledgement of obedience to be due, and obedience notes the act itself of obeying, or the practice answerable to the forementioned principle. By Principalities are meant those that have the Supreme power, as Kings or chief Magistrates▪ Powers signify such as exerci●e delegated authority, and hold from those higher Powers as Precedents of Provinces, Lieutenant's of Counties, Judges, Justices, Majors, etc. Now put them in remembrance▪ Men are apt to be forgetful both of obedience to God and the Gods; Naturally we are so proud and high, that we are unwilling to stoop to those that are higher; and therefore we had need to be put in mind of our duties, to submit ourselves to every Ordinance of man for the Lords sake, whether to the King as Supreme, or unto Governors as unto them that sent by him, 1 Pet. 2. 14. Good Rulers we must obey, saith one, as God; bad, for God.  
But take notice, 
Magis obtemperandum est diis apud quos diutius manendum est quam homi●ibus quibuscum admodum brevi tempore vivendum est. Antigon, in Sophoc.  I say, Magistrates must be obeyed in their lawful commands. If a King (saith our Civil Law) giveth laws out of his own Territories, he is not to be obeyed. And if Magistrates command what God forbiddeth, they give laws out of their own Dominions, and therefore saith the Divine law, they are not to be obeyed. God indeed is to be obeyed universally and unlimitedly, intuitu voluntatis, upon the bare sight of his will; but I must examine the laws of men by the laws of God, and if they are dissonant and disagreeing to God's laws, I must be disobedient to their laws. No mere man's Ipse dixit is sufficient, Acts 6. 29. We ought to obey God rather than men. The men of Calicot say some, will do whatsoever their Emperor's command, though it he to worship the Devil, as some write they do; but we must observe the order of commands, Fear God, is before Honour the King, 1 Pet. 2. 17. And again, My son, fear the Lord and the King, Prov. 24. 21. And Eccles. 8. 2. My son keep the King's command, and that because of the Oath of God; 
Vide Large Annotat. in loc.  which latter words, And that because of the oath of God, are not only a reason, but as is excellently observed, a limitation to the precedent Exhortation; They are a reason or enforcement: It is neccessary to give obedience to Magistrates, not only out of fear towards them, because of their sword; but out of conscience towards God, because of his vows that are upon us, Rom. 13. 5. and so it seems to relate to some Covenant and Oath of fidelity, which was taken by the people towards their Princes, 1 Chron. 11. 3. Isai. 19 18. And surely Oaths to Magistrates are to be kept, though some slip Oaths as easily as the Monkeys do their collars; and like the man possessed with the Devil, break all those bonds asunder. God will have a time to make inquisition for perjury, when his roll of curses ten yards long, and five yards broad, shall rest in the house of him that forsweareth himself, and destroy it, Zach. 5. 2.  
But the words may be considered as a limitation; Keep the King's command; but so, that thou do not violate thine Oath and obedience due to God. Thy fealty to the Gods must be such as will consist with thy fidelity to God; for we are bound to God and his service by Oath and Covenant, 1 Pet. 3. 21. Psal. 119. 106. And no subordinate obedience must make us forget our obedience to him who is Supreme. We must obey Rulers usque ad arras, as far as Religion will suffer us, and no farther. My obedience to man must be regulated by a good conscience towards God, Dan. 3. 16, 17, 18. 1 Sam. 22. 17. Act. 5. 29. As a subordinate Officer is not to be obeyed when he useth his power against his Prince, which he received from his Prince, and should have improved for his Prince: So neither is a Prince to be obeyed when he useth his power against God, which he received from God, and should have improved for God. As we must give unto Caesar the things that are Caesar's, so we must give unto God the things that are Gods, Matth. 22. 21, 22. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  One observeth that the Greek Article is twice repeated when be speaketh of God, more than when he speaketh of Caesar, to show that our special care should be to give God his due. 
To pay to the King that tribure which is due to God only, is not tributum Caesaris, sed servitium Diaboli. Chrysost.  It was a noble speech of those Worthies (mentioned, Dan. 3. 16, 17, 18. who were commanded by the King to worship the Image which he had set up) O Nebuchadnezar we are not careful to answer thee in this matter. Our God whom we serve is able to deliver us from the ●urning fiery furnace, and he will deliver us out of thine hand, O King. But if not, be it known unto thee O King, that we will not worship thy God, nor fall down to the golden Image which thou hast set up. 
Hist. G●ll.  And it was a gallant answer of the Prince of Condee, who being taken Prisoner by Charles the ninth of France, and put to his choice, Whether he would go to Mass, or be put to death, or suffer perpetual imprisonment? The former (said he) by God's grace I will never do; and for the two latter let the King do with me what he pleaseth; God I hope, will turn all to the best.  
We are also to honour Magistrates both by praying for them, and paying tribute to them; the former is our duty, and the latter is their due; I will, saith the Apostle, that prayers and supplications be made for all men, for Kings, and all in authority, 1 Tim. 2. 1, 2. The burden which lieth on them is weighty, we had need therefore to beg of God to strengthen their backs, otherwise they can never bear it. 
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.  There is a truth in that saying, Did men but know the weight of a Crown, they would not stoop to take it up. Pride indeed is so prevalent with many persons, that they will venture their lives to satisfy their ambition; these men's great care is to get the Sword, the Sceptre, not how to use them for God and his people; but certainly they who mind a faithful discharge of their trusts, find the Magistrates Throne to be a place of little ease. They are shepherds, Isai. 44. 28. and we know the life of a shepherd is a laborious life, they endure the scorching heat of Summer, and the nipping ●old of the Winter to keep their flocks safe. Cares and Fears about public concernments molest them night and day, as weights hang on a clock, and will ●ot suffer them to sleep. If they watch to protect us, should not we watch unto prayer for them? 
B. Hall's contemplation.  The emblem of King Henry the seventh in all the windows of his house was still a Crown in a bush of thorns; surely to tell us that great places are not free from great cares; that no man knoweth the weight of a Sceptre, but he that swayeth it.  
We are bound likewise to pay tribute to them ●s well as pray for them; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 capitat●o, Poll money which men pay by the poll, or according to their estates; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vectigal, due for merchandise. Beza.  Render to all their deuce, tribute to whom tribute belongeth, custom to whom custom, Rom. 13. 7.  
It is observable, The Holy Ghost calleth it their due. To pay tribute or custom is not an act of courtesy, but a duty which must be done out of conscience; God commandeth it from us in lieu of the Magistrates care of us; 
Pompcy first converted the capitation or head silver to the City of Rome. Par. in Rom.  as v. 6. For this cause pay ye tribute (praestatis, n●n datis, you pay; not, you give) for they are Gods Ministers, etc. Your paying tribute and custom, is a sign of your subjection to them, and a thankful acknowledgement of your protection from them, and v. 5. For this cause ought you to be subject, not only for wrath, but for conscience sake. God taketh care for the maintenance of the Magistrate as well as of the Minister, and doth strictly enjoin us, that both they who watch for our souls, and they which watch for our bodies should have an honourable subsistence. Did such as are private, but seriously consider this word conscience (for conscience sake) they durst not as they do, cousin the public. The same mighty Possessor of Heaven and Earth, who giveth me a right to the whole, giveth them a right to a part of my estate, and therefore to cozen them of their deuce in tribute or custom, is to cozen and defile my conscience by the violation of God's righteous command.. 
* 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.   
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 t●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'● where authority is not established. Who can express the malice, and murders, the rapine and robberies, the mischie●s and miseries that reign where the Magistrate doth not reign. In those days there was no King in Israel, every man did that which was right (not in Gods, but) in his own eyes, judg. 17. 6. judg. 19 1. And what evil 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 jewish Commonwealth, 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 Janissaries 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) days that Subjects might know the necessity of Government, and learn to value it more by being bereavest 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 falsely) He is a Tyrant, if he were gone all would be well; but when he is out of the way, do they not find many Tyrant's for one? Every man would be an oppressor, were there no man to be a restrainer.  
What would a Nation without government be but a desert of savage beasts? what would Towns be but dens of Thiefs, 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 needful things are, the more grateful 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, than the Magistracy to the well-being of the State. You may as soon see a Tree thrive without a root, as a Commonwealth 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 Politic, 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 ache, 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 hazard themselves for its shelter? many an hand and arm hath been wounded, that the head might be saved) thus should subjects show their respect to, and tenderness of their superiors, for if a member or some of the inferior parts be cut off, the body may live; but if the head be taken off, if Governors be set aside, Actum est de republica, that Kingdom, that Commonwealth 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, lest 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, joab, Sheba, with several others will confirm this truth. And humane as well as divine writings speak to the same purpose.  
james the first King of Scots was murdered in 
Speed Chron.  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 clapped upon his head, being one of the tortures wherewith he ended at once his wicked days and desires. Becket, Mortimer, Tyler, Warbeck, Sanders, Story, Campian, the Piercies, the Powder-Plotters, Rhodulphus Duke of Suevia, Richard the third of England, and mavy 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 ruin 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. Whilst 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 walls and hedges will sting them. God will make men know that it is a dangerous thing to confound rule and subjection, and to break down the partition wall which he hath set up between Magistrates and people. When these sharp instruments which they run against, wound them deep, they will believe that it is bad meddling with edged tools; and that there is a truth in those words of the Apostle, They that resist procure to themselves damnation, Rom. 13. 2. that is, both corporal punishment and eternal torment, saith Peter Martyr.  
If thou wouldst not therefore suffer with others, take heed of sinning with others. Depart I pray you from the Tents of these wicked persons, (saith Moses to the Congregation upon the conspiracy of Corah, Dathan, etc. against their rulers) and touch nothing of theirs, left ye be consumed in all their sins, Numb. 16. 26. They that join in common rebellions, must expect to be joined in common destructions. Be not imparient of rule, as thou desirest to avoid that ruin, which Gods mouth doth threaten, and his hand will execute on such rebellious ones. Let those many examples (which are in Scripture and other Authors mentioned) of them that are hung on Gibbets as monuments of God's sury, fright thee from their acts lest thou partake of their ends. Believe it, no King can possibly be so tender of his own honour, as God is of his own Officers. Do not therefore shoot-off thy guns of opposition against the Gods, lest they reco● and kill thyself. Reviling of natural parents was banishment by Plato's Law, death by God's Law, Exod. 21. 17. Those than that revile civil parents, shall not always go unpunished.  
Thirdly, 
Martial Policy, true Religion, and civil Justice, are the three Pillars which uphold all, saith Sr. Walter Rawlcigh.  Consider, thy felicity and welfare doth under God depend much on the Gods. The Apostle enforceth this use by this very Argument. For he is the Minister of God for thy good, Rom. 13. If he labour to do thee good why shouldst thou imagine evil against him? To render 〈◊〉 for 〈◊〉 is Godlike, Mat. 5. ult. but to render evil for good, is devilish.  
Magistrates are shields, Psal. 47. 9 they defend their subjects from the darts and bullets with which the sons of violence would wound them.  
Shepherds, Numb. 27. 17. to defend them from the devouring mouths of ravenous creatures. They are called the foundations of the earth, because they support the building from ruin, and sinking, Prov. 10. 25. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Cover, Ezek. 28. 16. which importeth that Engine, under which Soldiers used to be protected in assaulting the walls of an enemy against the stones and darts which were thrown down upon them. Guides, Prov. 6. 7. because they lead and direct the people. Angels, 2 Sam. 14, 15. in that they defend and protect the people. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 medal. ●.  The Fathers and Mothers of the Country. Gen, 41. 43. judges 5. 7. because they take care of, and provide for their people. Healers, job 34. 17. because they cure their wounds, and make up their breaches. They deliver the poor that cryeth, and the fatherless, and him that hath none to help. They are eyes to the blind, and feet to the lame, Fathers to the poor, and helpers to the needy, 
Non sibi sed multorum utilititati se esse natum.  job 29. 11, 15. They are born not for themselves, but for the good of many, as Bucers' Physician told him. And they govern not seeking their own wealth, but the Commonwealth, as Aelius Adrianus Emperor of Rome would say. 
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.  They are as Trees whose leaves are fair, whose fruit much, and in them is meat for all; in their shadow the beasts of the field dwell, and in them the fowls of the heaven have their habitation, Dan. 4. 12. 21.  
They are the keepers of our liberties, the preservers of our lives, the safety of our persons, the security of our possessions, the terrors of sinners, the defence of Saints, the Nerves and Sinews, yea the Vital spirits of the body Politic, without whom all things would run to ruin, and quickly fall to confusion. How much then do they for us, and how much than should we be subject to them! Surely as little as many value them, they will find much cause to celebrate the funerals of these civil Fathers with many tears. Our comforts as well as our consciences call upon us to be subject. To wish them harm that watch to be our helps, is horrid ingratitude. Cicero saith, he that killeth his Father committeth many sins in one, because he sinneth against many obligations. His Father begat him, nourished him, brought him up. Magistrates are the Fathers of their Country; he that resisteth them, or doth violence to them, committeth several sins in one, because he sinneth against so many engagements to subjection. We owe all the comforts we enjoy for this world nay somewhat of them that relate to a better world under God to the Magistrate. We could not sleep quietly in our beds one night; we could not eat one meal peaceably in the day without them, we could not call either children, or estates, or lives our own without them: we could not enjoy such liberties for our souls, such frequent communion of Saints without them. How great then is our obligation, and how great should our subjection be to them! These many cords of kindness should bind us to them. He was possessed with a Devil whom no cords would hold, Mark 5. 3. and surely they are little better that against the Law of God and this protecting love of the Gods will not learn to be loyal.  
Trees receive moisture from the earth, and within a while pay it back in those leaves that fall to the earth again: the Rivers receive their waters from the Ocean, and they acknowledge it in emptying themselves into it: Sheep that are fed by us acknowledge it in serving us with their flesh and fleeces. And shall man be more brutish than the beast? I s●all end this exhortation with the words of the Holy Ghost a little varied; Obey them that have the rule ●ver you, and submit yourselves; for they watch for your bodies (as Ministers for your soul) as they that must give an account, Heb. 13. 17.  
My second Exhortation will be to the Gods. If the God of heaven have appointed you to be Gods on earth, than it may exhort you to walk as Gods, and to work as Gods amongst men.  
First, Walk as Gods among men; your calling is high, and therefore your carriage should be holy. Every calling hath a peculiar comeliness belonging to it. A Courtier hath another manner of behaviour than a Country man, a Scholar then a Scullion, a Prince than a Peasant. The greater your privileges are, the more gracious your practices should be. Remember whose livery your wear, whose image you bear, whose person you represent, whose place you stand in, and walk worthy of that calling whereunto you are called, Eph. 4. 1. Some would have us give no names to children, but such as should mind them of their duty. The spirit of God hath given you a divine name which should mind you of the divine nature. Since your compellations are according to God, surely your conversations should be according to the Gospel.  
The several Titles given to you, call for sanctity and strictness from you.  
The spirit of God calleth you Kings, 1 Sam. 8. 9 and Princes, josh. 8. 33. Now is it seemly or suitable, to see Kings or Princes paddling in the mire, or playing in the dirt with every beggar's brat? Doth not every one expect that their Linen should be in print, their clothes clean without the least spot of dirt? And is it comely or consonant to see Magistrates (honoured with a commission from heaven) wallowing in the mire of sin and pollution with every heir of hell? Do not all expect that as your places are godlike and honourable, so your practice should be godly and answerable, that your linen should be white, your garments undefiled, and your persons higher than others not only in place but piety?  
When King Porus was taken prisoner, and demanded by the Conqueror how he would be used? he answered, Like a King: and being three times asked the same question, he as often returned the same answer. And if you ask me how you should demean yourselves, I would answer Like Kings, Every one resembling the behaviour of a King. Prov. 31, 3, 4. It is not for Kings, O Lemuel, it is not for Kings to drink wine, 
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.  nor Princes strong drink, lest they drink and forget the Law. Give not thy strength unto women, nor thy ways to that which destroyeth Kings. Drunkenness and Uncleanness are sinful and unwarrantable in Subjects, but they are most sordid and a bominable in a Sovereign. They are so much worsethen others, by how much they ought to be better than others. A disease that surpriseth the head or heart, is more dangerous than those that infect the exterior members: A spot in silk is far worse than one in sackcloth. A Fly in a barrel of pitch doth not the harm which it doth in a box of Ointments.  
When Scipio was offered an Harlot, he said, Vellem si non essem Imperator, I would if I were not a General, an Emperor. Should such a man as I fly! said Nehemiah. So should a Ruler consider, Should such a man as I be unclean! I that punish such sin in others, should I commit it myself! Should such a man as I swear, be lascivious in my language, or unsavoury in my speeches! A divine sentence is in the mouth of a King, Prov. 16. 10. I whose words are Laws and Oracles, should speak as the Oracles of God, 1 Pet. 4. 11. Should such a man as I profane the Sabbath, associate with sinners, be prayerless in my family, or venture upon any iniquity! It is an abomination for Kings to commit wickedness, 
Id●o deteriores sumus quia meliores esse debemus. Salu.  Prov. 16. 12. Peter Martyr told Queen Elizabeth, that Princes were doubly bound to God, as Men, and as Princes or chief men. Their sins are sins against more obligations, and therefore are sins of more aggravations than others. A great man cannot commit a small sin; yet a great man is seldom a good man. Godliness in a Ruler is like a Diamond in a golden Ring, which shines radiantly; but there are few Jewels so set. Among all the Kings of Israel, not one godly man: Among the Kings of judah very few. 
* 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.  Men in high places are apt to have their heads giddy, and thereby are in great danger of falling. Of one only Roman Emperor (Titus) it is said that he was the better for his honour; most are worse.  
The Spirit of God calleth you the children of God, And all of you are children of the most High. Now how exactly, how circumspectly should the children of God walk! Much obedience may be expected from servants, but more from sons; their pre-eminence is more, and therefore their obedience should be more. The fathers of the ●lesh look for much dutifulness from their children; but surely the Father of Spirits may look for more from his children. Phil. 2. 15. That ye may be blameless and harmless, the sons of God without reb●ke in the midst of a crooked and perverse generation, among whom ye shine as lights in the world. Ye that are Gods sons, are appointed to blame others that do evil, and therefore it behoveth you to be blameless yourselves; Qui alterum accusat probri, etc. but blameless and harmless, the sons of God without rebuke. The sons of great men should be without riotousness or rebellion; but the sons of God should be without suspicion or rebuke; that is, walk so strictly, as that they should do nothing blame-worthy. If God be your Father, where is his honour? Mal. 1. 6. Do you honour him in your hearts by giving him your superlative love, and fear, and trust, and esteem? Do you honour him in your houses, by causing all within your charges to worship him according to his Word? Are your houses houses of holiness? praying, reading, singing, catechising houses? are they examples of Religion to your neighbours? Is holiness to the Lord written upon yourselves, your children, your servants, your estates, and upon all that belong to you? Do you honour God in your lives by walking as he walked? Are ye followers of him as dear children? Ephes. 5. 1. Do you resemble him as children their Father? Are you holy as he was holy in all manner of conversation? Was your everlasting Father (when he walked in your flesh upon earth) ever guilty of cursing, or swearing, or lying? Did any rotten communication ever drivel out of his lips? Was he ever guilty of oppressing the poor, or despising the needy? of seeking himself, or of doing his own will? Did he ever neglect praying, and instructing his Family of the Apostles, or supplication by himself? Was not he at prayer early in the morning a great while before day, and was not he up at it all night? Was it not his meat and drink to do the will of his Father, and to finish his work? Did not he go about doing good, glorifying God upon Earth, and doing what was well pleasing in his sight? Surely ye that are the sons of God by 〈◊〉 and office, should resemble the Son of God by nature.  
O Sirs, Think of it; ye that are the sons of God by deputation, should resemble this Son of God by generation. Be not as Eli's, and Samuel's, and David's children, 
Eus●b.  a disgrace to your Father: But as Constantine's sons resembled their Father in his good parts and practices, so be ye perfect as your Father in heaven is perfect, Mat. 5. ult. David's daughters were known to be his children by their garments, 2 Sam. 13. 18. Do you make it known to others that you are the children of God, by not defiling your garments; by keeping yourselves unspotted from the world; by looking to your cloath●s that they be not defiled, though ye walk in dirty streets; be as the children of God, without rebuke in the midst of a crooked and perverse generation.  
Consider, the Devil is ever watching for your halting, and like some unkind servant, he blabs presently to the Father what a dirty pickle his children are in. Suppose he seeth the dirt of drunkenness, of uncleanness, of squeezing tenants, of profaning the Sabbath, of scoffing at godliness, of irreligion and atheism in your houses, and immediately carries your clothes to God, as the Patriarches did joseths' coat (For he accuseth men before God day and night, Revel. 12. 10.) Saying, Lord, is this thy son's coat? Know now whether it be thy son's 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 Emperor had sent the Buffcoat in which he was taken prisoner, and delivered 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 God's 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 God's children. All sins are unsuitable to, but some sins are inconsistent with sonship; yea the pre-eminence 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 King's 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 the 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 show yourselves 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 john 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, verse. 18, 19 It is written of Boleslaus, one of the Kings of Poland, that he still carried 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 Father's name: So when you set about any business, 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 unsuitable 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; jupiter with uncleanness, juno with passion, etc. 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 ways, 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 yond, O be not you a dishonour to it, james 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 
* 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. .  
Alexander having a soldier 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 profane God's 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 you against the assaults of Hell.  
Besides, 
Nemo errat sivi ipsi, sed dementiam spargit in proximos. Sen. Ep. 94.  you had the more need to walk in the way of God's Commandments, because you have many following your steps: They that have many at their heels, had need to be holy, lest they cause the souls of others as well as their own to miscarry for ever. Sin (especially in great men) is like leven which soureth the whole lump, 1 Cor. 5. 6.  
The bodies of men do not sooner take infection then their souls. If the great trees fall, they usually brush and beat down smaller ones with them. When two or three men of renown, famous in the Congregation, begin a mutiny against God they shall not want company to join with them, Numb. 16. If the Princes of the people be guilty of Rebellion, ●how soon is the whole Congregation in the same transgression? Numb. 13. 28, 29. Numb. 14. init. When a disease hath once taken the head, how often doth it thence diffuse itself into other parts of the body? When Charles the fifth went into Italy to be Crowned 
The whole Army of soldiers will follow their Leader.  Emperor, being troubled with the Headache, he cut his hair short, the great Courtiers followed his example; so as long hair so much in fashion before, grew quite out of fashion in his time, Strabo. Alexander used to carry his head on one side, 
Hisp. Exem.  whereupon his Courtiers to imitate him did the like. Before Vespasians time the Romans were grown to great excess in clothes and furniture for their houses; and though many laws were made against it, they could not be restra●ed: but when he came to the Crown, being a temperate and moderate Prince, all their former vanity grew out of use. So true is that saying of King Alphonsus, That as certain flowers move after the Sun, so the people follow the manners of their Princes: And certain it is, that the common sort, like a flock of sheep, which way the first goeth, all the rest follow. The actions of Rulers are often the rulers of the people's actions. The vulgar are like soft wax, taking any and easy impression from the seals of great men. When men of quality sweat, roar, deride Religion, dwell without God in their houses, etc. how quickly do their neighbours take after them, and justify their practices by such patterns, thinking they sin cum privilegio, if they sin cum Principe! But now, if a great man walk with God, condemn and reprove sin by his works as well as by words, (being as the chief Magistrate of Israel was, mighty in word and deed, Act. 7. 22.) if he pray with his family, keep the Lords day strictly, work out his salvation diligently, how prevalent will such an example be to the inferior people! surely as when the Mountains overflow with water, the valleys are much the better; so when these Mountains (as Rulers are called, Micah 6. 7.) overflow with the water of grace, the plains will abound the more in fruit.  
Think therefore how comfortable it will be for thee by thy holy life to direct others in the way to heaven; and how lamentable will it one day be to thee, shouldst thou lead others in the road to Hell? How deep wilt thou sink into hell, that shalt be pressed down under the weight of thy own and thine other men's sins? 
Hain. in vit. Lutheri.  I remember Luther mentioneth this to be one of the Papists tenants, That if the Pope be so neglectful of his own and his brethren's salvation, and so unprofitable and remiss in his place, that he carries a long with himself innumerable people to be eternally tormented, no mor●al man ought to reprove him for this sin. But sure I am, the Immortal God will reprove both him and you for such crimes, when ye shall meet in the other world, where the weight of sin will be sufficiently felt, and the worth of the soul (which is destroyed by it) shall be fully known.  
Further, It behoveth you the rather to walk as Gods, because others do not only sin with you, but suffer for you. When King David numbered the people out of pride, how did God number the people to the Pestilence! 2 Sam. What bitter fruits doth God make Israel to feed on, jer. 15. 2. Such as are for death to death, such as are for famine to famine, such as are for the sword to the sword! But if you would know the root from which those sour fruits spring, Because of Manasseh the King of Judah, for that which he did in Jerusalem, v. 4.  
Whether, saith one, a Gangreen begin at the head or the heel, it will kill; but a Gangreen in the head will kill sooner than one in the heel; Even so will the sins of great ones overthrow a state sooner than the sins of small ones; therefore the advice of Sigismond the Emperor, when a motion was made for Reformation, was, Let us begin at the Minorities, saith one; No, rather saith he, Let us begin at the Majorities; for if the great ones be good, the meaner cannot easily be evil.  
Secondly, It exhorteth you to work as Gods.  
I shall branch this Use into three Particulars.  

1. Execute Justice impartially.  
2. Excel in showing Mercy.  
3. Promote Piety to the utmost of your power.   
First, Execute justice impartially. God is a God of Justice & judgement, Isa. 30. 18. The most just, job 34. 17. Others may do justly, he cannot but do justly: Justice which is an accident in others (and therefore may be separated from them) is his very Essence, his Being. Be ye therefore like God. Let justice run down like water, and Righteousness like a mighty stream. Wear the same garments which he doth, Isa. 59 17. He putteth on Righteousness for a Breastplate, and the Helmet of Salvation upon his head. Such garments did holy job wear, I put on Righteousness, and it clothed me, my judgement was as a Robe and a Diadem, job 29. 14. Kings and Princes wear Crowns and Diadems, Judges and other Officers wear Robes and other Ornaments. Now saith job, others place much of their glory and state in their Robes, in their Purple vestments which strike a reverence in the Subject toward his Superior, adding in the estimation of men Majesty to the person, and solemnity to the action of the wearer: but I place my honour in Justice and Judgement; I think myself better clothed with these real virtues, than others with their empty marks & ensigns of dignity.  
I say, 
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?  Execute Justice impartially, that is, without fear or favour; Ye shall do no unrighteousness in judgement; thou shalt not respect the person of the poor, nor honour the person of the mighty, Leu. 19 15. as if he had said, ye cannot deal righteously, if ye spare any, because he is poor, or because he is rich. It is a principle in Moral Policy, That an ill executor of the Laws is worse in a State then a great breaker of them. And the Egyptian Kings presented the Oath to their Judges, not to swerve from their consciences, though they received a command from themselves to the contrary. Neither fear of greatness (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 Photion 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 Grecians 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, 
Psal. 122. 5.  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 show 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, honour 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 evil of sin never got a good look from God, and why should it from the Gods? 
Dan. Hist.  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 punished 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 profane God's day, blaspheme his name, frequent Alehouses and the like? do you restrain them? Do you fright such offenders with your frowns, and show your love to their souls by executing Justice on them for their sins? If you do not, look to yourself; 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 thyself who wilt not at his command be a terror to evil doers. Thou sinnest in others, 
Our old word Koning and by contraction King, comes of Con, saith Becanus, and comprehendeth 3. things, Possum, ●Scio, Audeo.  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 'twere better offending all the world, than 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 brazenfaced, and authority hide itself? If the offendor be in robes, be not afraid of him, but make him afraid of you. I have read that the Athenian Judges sat in Mars-street, to show that Rulers should be men of valour; Cowards are more fit to be slaves than rulers. A Magistrate should be like Moses, in his own cause as meek as a Lamb, in God's 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 aught to be your practice! Magistrates, saith Peter, are sent for the punishment of evil doers, 1 Pet. 2. 14. And Paul saith, If thou dost 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 show 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 profane the Sabbath, that Queen of days, that golden season of grace. Nehemiah would not spare the chief men that profaned this chiefest of days, Nehem. 13. 17. This is one of the chief precepts which the Lord of Sabbath commandeth you, Exod. 20. Exod. 23. 12. England's disturbing Gods rest, hath raised God to disturb England's rest.  
He that spareth the bad, hurteth the good. The Chirurgeon must cut off incurable members, and the Physician of the State must purge out the peccant humours of the body Politic, lest 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. 
P●na ad unum, timor ad omnes.  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 offenders impunity; for besides the guilt which he contracts on his soul, and thereby God's eternal wrath, he is oftentimes punished in his body, and made an example of God's Justice to others. When the French King was persuaded by the Duke of Sully, 
Henry the fourth.  to banish that generation of Vipers, the Jesuits, 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 causelessly pursued; like Noah's Ark, to take in and give rest to those weary Doves; like the horns of the Altar, to which innocency should fly for protection. Mineeyes saith David, shall be upon the faithful 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; 
Salvian,  Men 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 careful and mindful, 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 God's 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 privilege 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 jacob 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 Loadstone to encourage and draw virtue to him. And the wise man telleth us, The King's 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, 
Sueton.  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 showing 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. 
Mr. Calamy on Ezek. 36. 32. p 30. before the Parliament.  Mercy as one observeth, is the chief of all God's attributes, though in themselves they are all equal; but in regard of our necessities, as Oil 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 God's attributes. He hath a Mercy-seat, to note that he sitteth at ease when he is showing 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 merciful men, your hearts should be full of mercy, and pity 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 condemnation. 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 hardhearted. 
Godwin. Antiq.  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 eunuchs, 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, 
Ferina rabics est sanguine & vulneribus gaudere. Senec. de●cle. lib. 1. cap. 24.  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 prise Seneca's first book of Clemency, 
fiero 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.  because it treated of that which is so needful 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 wilfulness.  
It was certainly a cursed speech of that man or rather Monster, 
Siles.  (whom the Italian Orator mentioneth) that being a Judge said, To hang many is my Jubilee, and a great execution is my great recreation. The expression of the Roman Emperor is worthy of imitation, 
Plut. in vi●. jul. Caes.  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 than all this world. Skin for skin and all that a man hath will he give for his life, job 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 show 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 precious encouragements to godliness, 2 Cor. 7. 1. the threatenings 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 purify the gold, Heb. 12. 6. Mercies are like the warm influences of the vernal Sun to draw forth the Sap of grace, and hasten men's growth in holiness.  
Thus should the Gods promote godliness as the chief business which the most high God hath given them to do. 
Prima Magistratus cura debet esse, religionem veram promovere, & impietatem probibere. Ames. de consc lib. 5. cap. 25.  Other things of what nature soever which come within the reach of their care, are questionless much inferior to this. And this they should do, 
ja boc reges Deo serviunt in quantum reges. Aug.  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 enjoin 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 julian the Apostate, that to root up Christianity he disgraced the Orthodox Ministry, took away Church maintenance and forbade Christian Schools and places of learning; so Sozomen lib. 5. cap. 5. This very course is now cried up, the Lord prevent it. The Prince indeed is not called to be a public Preacher, but he hath a call to see that none abuse that calling to the hurt or poison of his people.  
Partly by suppressing and discountenancing them whose doctrines or lives hinder godliness. 
Plato would not permit in his Commonwealth any such person as asserted God the Author of sin.  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 evil doers as blasphemers and Heretics are. I speak not against a true Christian liberty in things that are indifferent, 
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.  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 days. 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 mor●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 than the whole world? Surely Blasphemies, Idolatry and Heresies, sins against the first Table, are greater (as being more directly and immediately against God) than sins against the second Table, and therefore deserve punishments; vide 1 Kings 18. 18. Exod. 21. 17. Levit. 24. 10. to the 17. v. job 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, job 30. 2, 3.) a little, and I will show you what I have to speak on God's behalf; I will fetch my knowledge from Scripture, and will ascribe righteousness to my Maker. Because in our unholy, and therefore unhappy days, the very duty which I am urging the Magistrate to, is questioned as many other truths are; I shall speak a little to it. 
Princ●ps nibil statuat de religione, saith Mariana the Jesuit. Marian. cap. 10.  This Popish doctrine is now almost generally entertained, That Magistrates have nothing to do in matters of Religion (as some others Jesuitical tenants are now on foot.) Parsons the English Jesuit in his memorial for Reformation, adviseth that all the Colleges in the Universities with their Revenues, should (not be employed as now they are, for the encouragement of godliness and learning but) be settled on six men, and also what ever Manor or Parsonage belonged to the Church; that no man's 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 ways. 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 sanctify themselves, to praise the Lord with the words of David, and both Priests and People to keep the Passeover.  
So josiah, 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 Commandments. 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 days 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 subtle 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, than 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 
* It is observable that in the Kings and Chronicles, when Henry the sixth mentioneth the lives of the Kings of Israel, he doth in the first place take notice how they dealt in matters of Religion, whether they broke down the graven Images, or cut down the groves, or took away the high places, or the like. .  
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, 
Euseb. lib. 2. de vit. Constantini, cap. 44.  we have the like in Ecclesiastical Writers. Constantine a godly Emperor, 
Theodoret. lib. 5. cap. 20.  purged the Church of Idolatry, and established the worship of God by his own Imperial commands. jovinian also and Theodosius, by their Royal Edicts set up and restored the true Religion, which julian and Valens had put down and discountenanced.  
Secondly, The precepts given by God to Rulers, speak this to be their duty. God commandeth him to write him a copy of the Law, Deut. 17. 18. For what end, but that he might keep it himself, as he is a man, and take care that others should not break it, as he is a Magistrate. It was an ancient Ceremony in Israel at the King's Coronation, that when the Crown was set on his head, the Book of God should be given into his hand, 2 Kings 11. 12. to show that God committed the care of Religion principally to him, that by his power and authority it might be established in his Dominions.  
God commandeth Magistrates to be for the good 
Par. on Rom.  of their subjects, Rom. 13. 4. For good, that is, for thy natural good in preserving thy life in safety; for thy civil good in securing thine estate; for thy spiritual good in establishing the true worship of God, as a keeper of the first Table; Nay, the way to promote the civil good of a people, is, by promoting their spiritual good. That Commonwealth will certainly stand longest, which hath not State-Policy, but State-Piety for its foundation. How many Nations have confirmed this truth, Vbi non est sanctitas, pietas, fides, instabile regnum est! A Nation without Religion, is like a City without walls, naked and open to all enemies; like a building without a foundation, which will quickly be overthrown. Religion to a people is as the Palladium to the Trojans, as the Ancile to the Romans which kept them safe. The want of this overthrew the great Monarchies of the world. What besides this, hath turned so Kingdoms into ruined heaps, and Cities into solitary Deferts? If a fruitful land be turned into barrenness, is it not for the iniquity of them that dwell therein! Psal. 107. 34. Tully 
Cicero de legib.  observed, that the glory of Greece quickly decayed when the people were given to evil opinions, and evil manners. Those Rulers that tolerate heretical persons, do but nourish a Snake in their bosoms, and cherish a worm that in time will eat out their own bowels.  
Besides, God promiseth that Magistrates shall in the days of the Gospel be nursing Fathers & nursing Mothers to his Church, Isai. 49. 23. which surely was never meant of procuring only their corporal, but chiefly of promoting their spiritual good.  
O consider, 
Vide Zanch. de Magistrate. Gerh. loc. come. Wallaeum de eodem sub. Willet. in Rom. 13. controver. 4.  is it not reasonable as well as religious, that you who rule by God, should rule for God? that that power which you have received from him, should be improved mostly for him? Remember your time is short, your opportunities are many, your work is great, and your account will be heavy; therefore work the work of him that sent you into the world. It was a saying of Becket, sometime Archbishop of Canterbury, when he was persuaded to deal moderately with the King, Clavum teneo & ad somnum me vocas, Do I sit at the stern, and would you have me sleep? Sirs, you steer the rudder of the State, you ●it at the Helm of the Commonwealth; should you be sleepy or slothful? I beseech you to be doing for the furthering Piety, & the Lord will be with you.  
Now that Magistrates may be enabled and incited to walk, and to work, as Gods among men; I shall deliver a few directions, and two or three motives, and then conclude.  
First, If you would walk and work as Gods, then get divine principles. According to your principles, such will your practices be; water riseth no higher than its Fountain: If therefore you would walk as God, and work for God, you must both walk and work from God. If ever the hand of the dial point, and go right without, the wheels and poises must be right within. It is noted of true and sincere Saints, that acted for God in the Regal Office, That their hearts were perfect with the Lord, 1 King. 15. 14. Isai. 38. 3. This spiritnal life in their souls made them warm and zealous for their Saviour. Caleb that followed the Lord fully, had another spirit, a different principle from the ten carnal Princes, Numb. 14. 24. men's actions will then 〈◊〉 sacred, when their affections are sanctified. He that followeth God he knoweth not why, will forsake God he knoweth not how. A Magristrate that is zealous for God only because the times favour such, may soon be brought to be as zealous against God. He that is not knit to his service with the heartstrings of love, spun out of a renewed nature, will easily be parted from his service. Such slavish spirits will serve God no longer than they can serve themselves of God. When Iehu's interest & Gods are conjoined, as in rooting out the idolatry of Baal, how fiery is jehu? how furiously doth he drive? He slayeth all the false Prophets, he breaketh down the Images of Baal, and the house of Baal, and maketh it a draugh-house, 2 King. 10. 25, 27. But when God's Interest and jehus are divided, as in the Calves at Dan and Bethel, there jehu must be excused, he will uphold them (as some do by that Monster of Toleration) out of State policy, expecting that they should uphold him, 2 King. 10. 27, 28. But what was the reason of this? Surely the want of this divine principle; the fire of Iehu's zeal was (not lighted at the Altar, for than it would have continued burning, but) kitchen fire kindled at a common hearth, and therefore would burn no longer than it had such grols matter as his own credit or profit to feed it▪ when this suel was taken away, his fire went out; look in vers. 31. jehu walked not in the law of the Lord with all his heart; his heart was not perfect, it was not cast into the fire of the Word, and new-moulded by the Spirit of God. The want of this foundation over-turned all that beautiful building which jehu had set up.  
It is a question in Politics, Whether a wicked man may be a good Magistrate? It is I suppose possible for a wicked man when he is in authority to do some good; but I conceive he will hardly do the good he ought; or like C●leb, stand for God when the times are against God, when the people talked of stoning him; but like the King of Navarre, he will launch▪ no further into the Ocean than he can be sure to get back safe. Such a man is like an Horse with a thorn in his foot, which may go fairly on in good ways, but if he come to hard ways, he will halt, and discover himself. He that hath not gone through the pangs of the new birth, and heartily taken God in Christ for his All, and thereby secured his eternal estate, will scarce hazard his name or estate, much less his limbs or life for God, as he must do that will be faithful unto the death: For with what heart can he look that danger in the face, which for aught he knoweth may kill both body and soul?  
Or if he be very bold and venturous for God, yet being an evil man, he can never do good (by all his 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 children's sake. He may like a ship, be instrumental, to land others at some happy Port whereon it never entereth itself; He may be very helpful to others temporal; nay and eternal salvation, and yet miss himself: jehu 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 Noah's Carpenters, to build an Ark for the saving of others, and to perish yourselves!  
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 ways, 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 mortify natural lusts: It may cover for some time, but can never kill sin. Some men may be like the Lions in daniel's 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 than a sinner and a Saint, than a man only civilised and a sanctified Christian.  
O Sirs, 
The smoke of a great man's sacrifice smells never the s●e●ter before God, because he is perfumed wit● Musk, or clothed in Silk.  think of it seriously, the terms upon which salvation may be had, are the same to you and the meanest beggar, I●hn 3. 3. If heaven be not in you by the indwelling of God's 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 ●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, than 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 Physician hath his Galen and Hypocrates; 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, josh. 1. 8. This Bo●k of the Law shall not depart out of thy mouth, (saith God to the chief Governor of Israel) but thou shalt meditate therein day and night, that thou mayst observe to do according to all that is written therein: for than 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 days 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 itself ought to be the rule by which all Judges must be regulated, all controversies tried, and all cases decided. It is good to keep close to the laws of men (that are warrantable by scripture) 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. Caesar's 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 profane, 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 Q●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 jews say, that if Printing had been found 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. 
Theodosius the second, wrote the New-Testament out with his own hand.  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, 
Speed Chronic,  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 chiefest 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 than his Teachers, than 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 balance 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, 
Baldae. de Script. Brit● cen●. 2.  when he was crowned, and had three Swords put into his hands, (signifying his power over three Nations, England, France, and Ireland) Dost 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. 
Actiones sp●cificant●r ● ab objec●o, fin●, & circumsta●●●is. Eustath.  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 God's Word for the matter, yet if ye make not God's glory your end, they are evil. Therefore if ye would have the arrows of your actions to fl●e right, let your eyes take right aim at this mark. Do all for God. 
Om●ibus op●rationibus nostris, c●●lestis inten●io adjungi debet.  Quicquid agas, p●opter Deum agas, saith Luther. As ye are men, ye were created to serve him; as Magistrates, doubly bound to honour your great Master. God's free grace is the fountain of your power, and therefore God's glory must be the end. It is reported of Tamerlane, that warlike Scythian, that having overcome Bajazet the great Turk, he asked him, Whether he had ever given God thanks for making him so great an Emperor? The great Turk confessed ingenuously that he never thought of it; to whom Tamerlane replied, That it was no wonder so ungrateful a wretch was made a spectacle of misery; For you saith he, being blind of one eye, and I ●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 mere mercy which advanced you more than others, and therefore it is your duty to advance God more than 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 thyself wholly to him; Lay out thy talents altogether for him; esteem it thy felicity and privilege that thou hast more advantages than 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, john 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, john 17.  
This was the Father's end in your creation, Prov. 16. 4. Revel. 4. ult. The Son's end in your Redemption, Luke 1. 71. 1 Cor. 6. 20. The Spirits end in your Sanctification, Ephes. 2. 10. john 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 King's happy, 
A●g. de ●●vit. De● 〈◊〉. 3. cap. 24.  saith Austin, who reigned long, but those who have reigned 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 men's 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 ways 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 signify thus much, That as the Lineaments and outside of the Body is very visible when it is naked and unclothed; and as the bowels and inside are discovered when the body is dissected and anatomised; 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, job 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 extramittendo species) by receiving species from the Object, but by sending out species or rays, which do both enlighten the medium, the air, 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 judges 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 t●e judgement. 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 jehosaphat had said, I cannot ride circuit with you, nor be present with you in all your Councils, but the Lord a greater than 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, 
Quintus Pius in 2 Chro. 19  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 Magistrate's circumspection and fear of doing any thing unworthy the Angel's eye-observation: I must tell you a greater than Angels is here, even the God of Angels; therefore be wary and watchful, take heed what ye do.  
Among the Egyptians it is reported, 
Diodor. Sicul. lib. 1.  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 precepts; for all my ways 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 earwitness 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, etc.  
Surely, If Alexander's empty Chair, which his Captains when they met in Council, sat 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 Christ's face, and then they bussetted him: Men hide God from their e●es, and think to hide themselves from God's 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 Assize, he observeth in what manner thou actest, whether coldly and carelessly, 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 thyself a name, or to make his name great.  
job hath a notable expression, I wish it were written on every Magistrate's 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 Sceptre of his Kingdom be a righteous Sceptre; whether he be clothed with grace as with a garment, and arrayed with purity as well as purple; to see whether the zeal of God's 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.  
God's eye, Sirs, may well make you look well to your walking, to your hands and hearts: Are uncleanness, injustice, oppression, lukewarmness, atheism, bribery fit objects for God's 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 ourselves; Sin is the souls execrement; Gods walking among us should work in us an hatred of such defilements.  
God's eye may make you work as gods among men. Caesar's Soldiers 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 rejoiced 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 God's way, or doing negligently Gods Work, death is posting with speed towards you. Consider the verse following the Text; though he hath said, Ye are Gods, and called you children of the most High, yet ye must die like men: Your honours, and your worships, your Majesties, and your Highness, must shortly lie in the dust, and be as low as the meanest. Diseases spare none for their fine clothes, high Places, or great Estates. And the Cannon of death doth as soon hit the great Commanders as the Common Soldier, it maketh no difference. Charles the great, Pompey the great, and Alexander the great, were all little in Death's hands: Men in places of greatest power, are not persons privileged 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, josh. 25. 14. The great Road in which all Travel, and the end of all the living, job 30. 23. The great Inn to which all travel. There is no man, saith Solomon, that hath power of his Spirit, to retain it, neither hath he power in the day of death; there is no discharge in that war, Eccles. 8. 8.  
It is storied of Alexander, 
Quint. C●rt.  that having heard of Paradise, he was very eager of seeking it out, and for that end came into the East part of the Earth; where an old man meeting some of his Soldiers, bade them tell Alexander that he sought Paradise in vain; For the way to Paradise was the way of Hu●●ility which he did not take: but faith he, Take this stone and carry it to Alexander, and tell him that from this stone he shall know what he is. Now the stone was a precious stone, and of such a quality, that whatsoever thing was weighed with it, that was still the heavier; only if it were covered with dust, than it was as light as straw; thereby signifying that though Alexander, and men in Authority outweigh others in life, yet when they are covered with dust, when death cometh, they are as light as others; all their greatness cometh to nothing. O how little Earth containeth Great Men when they die, who will not be contented with much while they live!  
If then ye must die shortly, doth it not behoove you to live strictly? If your time be little, should not your work be great for God and your souls? Whether thou wilt think of it, or no, death is approaching thee; the Sun doth not move faster in the Heavens, than thou art moving to the earth. The glass of thy Life for aught thou knowest is nigh its last sand. Sure I am thou art now nearer thine unchangeable estate, than ever thou wert: and doth it not concern thee to walk exactly among men, and to work industriously for God O how much wilt thou wish at an hour of death, that thou hadst walked humbly with God, and wrought hard for the Lord all the time of thy life!  
'tis observed among the Papists, that the Cardinals, who think their Cowle and other Religious Habits ill becoming them in their health, yet are very ambitious to die and be buried in them. And I have taken notice in several Churches, where are the Monuments of great persons, that their Effigies must be erected kneeling, with a Bible in their hands, holding their hands up to heaven, and looking very devoutly with their eyes up to the same place; when I have heard of some of them, how Profane and Atheistical they were in their Lives; that they used the name of God often in swearing, but seldom in praying, and prized a Romance or a Play Book above, and read them oftener than the Bible. Truly thus it is, Piety that is trampled under feet by you now in your health and life (believe it) will be a pearl of great price with you in your sickness and death; then ●ou will think the holiest man the happiest man; the Precisest Christian in the most blessed condition; than you would willingly change states with them which are now Objects of your scorn; than you will wish that you had denied yourselves, crucified the flesh, glorified God, and walked after the Spirit; that you had spent that time in Praying and Reading, which you have spent in Carding or Dicing, or vain Recreations; that you had improved that wealth and strength in the Service of your Saviour, for the honour of God, and welfare of your soul, which have been laid about the World and your lusts. O Sirs, when this time cometh, you will have other thoughts of sin and holiness, than now ye have; Sin will not be so pleasant and lovely, nor holiness so mean and unworthy as now it is in your eyes.  
Probably you can hear of death by the reports of others, 
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.  and be little troubled; ye can stand it out stiffly against such false fire, with We must all die, and Nothing so sure; God knoweth who shall go next, and the like: all this while, the heart not with seriousness considering of it, so as to be preparing for it: The soul as much neglected, God as little regarded, and the affections as much enslaved to fleshly lusts as before. But when Death 
* That King of terrors and terror of Kings.  climbs up to your own windows, and entereth into your Chamber and comely with its pale face to your bed side, and boldly arresteth you with a warrant from Heaven, assuring you by its symptoms on your body, that you must in good earnest into the other world, and there have all your walkings and workings interpreted and examined by the infinitely pure and righteous God, and your souls (according to your deeds) sentenced impartially, and sent immediately to Heaven or Hell, then surely your apprehensions of a new Nature, and strict Conversation, will change, and you will wish with all your souls for a little of others oil; for your Lamps will go out. The stourest unregenerate heart alive will droop at last, when God cometh to take away his soul, than his crest-falls, and his plumes flag.  
Now possibly thy Cup overfloweth, thou hast a large portion of the good things of this world, and they have so much of thy heart, that thou art little troubled about the things of the other world; the Table of thy life now is richly spread with honours, pleasures, relations, possessions, and these have the largest share in thy heart; in these thou solacest thyself, desiring no other Heaven▪ But what wilt thou do when Death shall come with a Voider, and take all away, even all thy treasure on earth? then thou wilt wish thou couldst find a treasure in Heaven, that thou mightest die the death of the Righteous, and have thy latter end like his: But oh Friend, thou shouldst then have lived their lives, and have had thy conversation like theirs: as the Crab in the Fable told the Serpent (who when she had received her death's wound for her crooked conditions, stretched out herself strait) At oportuit si● Vixisse; that she should have been strait in her life time. The way to make thy death comfortable, is to make thy life serviceable to God, and thy soul. He that would enjoy true rest when he dyeth, must labour faithfully and diligently whilst he liveth. It will be like a dagger at the heart in an hour of death to reflect upon the talents misemployed, and opportunities misimproved, which free grace afforded you for the honouring of God, and furthering of your own salvations. Sins of omission will wound deeper at a dying hour than most are aware of. God hath committed a great trust to you, and the day of your lives is the only time of discharging it; besides, ye know not how few hours ye may have to your day, whether it shall be a Winter or a Summer day; the shadows of the evening may suddenly stretch themselves upon you, and then it will be no longer day; therefore work the work of him that sent you into the world, while it is day, for the night cometh wherein no man can work, john 9 4. Is it not sad, that our 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 Zodiac, move the slower!  
The more noble creatures are, the more active they are, Men more active than Beasts, Angels than men. One I remember observeth, that God would not accept the firstborn of an Ass, because it was a a dull slothful 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 slothful 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 show itself in acting for the party beloved.  
When Calvin grew sickly, some friends dissuaded 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 jehu-like drive furiously, ye should not like Egyptians, go heavily, least death find you idle? Observe what became of the idle servant, that hid his talon 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 tried yourselves, and ye that acquit or condemn others, shall then be acquitted or condemned yourselves.  
How should this thought move you to walk exactly, since your hearts shall be anatomised, and your lives manifested before God, Angels and men! Could ye but as jerom, 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 burnt●p; seeing then that all these things shall be dissolved, what manner of p●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 professed 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 thief in the night; when men at midnight are securely sleeping, th●y dream not of, nor prepare for a thief. 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 juice of Lemons. In that Spring time both wholesome roots and poisonous will be discovered, which all the winter of this life were hid. The books of God's Omniscience and man's 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 Sunbeams upon a wall of Crystal, Eccles. 12. ult. And it is said to be at night, propter improvisionem, etc. because of most men's 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 seize 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 voice and noise of Fire! Fire in the night! how fearful and frightful then will such fires at the day of Judgement be! 
Qu●ti●s di●n ill●m considero, ●oto corpore contremisco H●erom.  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 persuade 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 pursuit 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 drunkard's cup then will be Wormwood, not Wine; The sentence on the swearer than 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 poison; 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 denied.  
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, john 12. 36.  
Ah how exactly shouldst thou live, that must be tried for thine endless estate by so strict a law!  
How diligently shouldst thou keep thy heart, knowing that God will judge the secrets of thy heart! Rom. 2. 16. How carefully shouldst thou keep the door of thy lips, considering that of every (not only swearing or cursing, but) idle word which thou shalt speak, thou shalt give an account at the day of Christ! Matth. 12. 35. How wary shouldst thou be in all thy deeds, believing that thou shalt appear at the Judgement Seat of Christ to give an account of every thing done in the body of flesh, whether it be good, or whether it be evil! 2 Cor. 5. 10. So thi●k, so speak, so act, as one that must be judged for all at the great day of Christ.  
This may likewise incite you to work as Gods amongst men, because at that day Christ will come, and his reward will be with him to give to every one according to his works, Rev. 22. 12. Your actions now are seed; if ye would reap liberally on that great harvest day, ye must sow liberally in this see-time. Christ will then demand, how ye improved the many advantages, and opportunities which he put into your hands for the magnifying his Name, countenancing his people, propagating his Gospel, punishing his enemies, and discouraging the workers of iniquity. He will ask you why at such a time, when you knew his Name was blasphemed, his Day was profaned, 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 loath 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 tenant, That Magistrates must only be second-table men, that they have nothing do in matters of Religion, will hold water at that day. O how exceedingly will such be ashamed of it then, who now own it in their principles and practices! possibly thou art one of that Heathen Gallio's Disciples, that would meddle in matters of wrong, but ●it still in matters of Religion, Acts 18. 14, 17. Gallio cared for none of those things. I must tell thee, thou art like then to find Hell hot, for thy being so cold in the cause of the blessed and glorious God.  
O think of that day, and let it move thee to a faithful zealous discharge of thy duty. 
Hoc inculcatum sit esse Deos, & venturum esse summum & fatalem illum diem.  Zaleucus Locrensis in his proem 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 men's actions. Consider the day of the Lord is coming, and who may abide it! In a word, Hear the conclusion of the whole matter; Fear God, and keep his commandments; for this is the whole duty of man: For God shall bring every work into judgement, with every secret thing, whether it be good, or whether it be e●il, Eccles. 12. 13, 14.  
FINIS.     

A TABLE Of the chiefest things contained in this Treatise of Psal. 82.  

ANabaptists enemies 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 privileges, 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 punished by God, p. 20, 35, 209  
Erastus condemned, p. 71  
Examples of great men powerful. p. 97. And Epist, Dedicat.  
Man's Extremity God's opportunity. p. 174. 175   

F.  
Fatherless must be pitied, p. 109, 110  
Fifth-Monarch-men dangerous, p. 17, 18  
Flatterer's, take heed of them, p. 68, 70, 71   

G.  
God, how many ways that Title is used. p. 6, 7  
God is present amongst Rulers. p. 87. He's Almighty. p. 10, 11.  
The most High, p. 150, 151. The judge 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.  
Heretics must be punished, 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  
justice how great a blessing, p. 111, 138. A sevenfold manner of doing it aright, p. 112, etc.   

K.  
King's 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 bind 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, etc. 214. 'Tis 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 God's Ordinance, p. 12, 13. Seven Reasons t● prove it, 14, 15, 32. No man may assume that Office without a call, p. 32, 33. 'Tis an honourable calling, p. 49, 5●. Proved by one and twenty Titles of honour given to it, p. 49, 195. They must not dishonour their honourable calling, p. 71, 72. How they must imitate God in nine particulars, p. 73. They have their Commission from God, p. 148, 149, 193, 194, 205. They are the Sens of God, p. 157. They must die, 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 God's Inheritance, p. 187  
Necessity of Magistracy, p. 213   

O.  
Old Testament God's Word. p. 148   

P.  
Papists rob Magistrates of their power, p. 16, 17.  
Partiality condemned, p 101, 114, 200, 201  
Patience required in Magistrates, p. 75  
Poor must be pitied, p. 109, 121  
Perseverance in wickedness dangerous, p. 137  
Pr●y for Magistrates, p. 40  
Prayer awakens God, p. 175. How it must be qualified, that it may awaken him, p. 176. Three sins to be shunned especially, which mar our Prayers, p. 177. It must be fervent, p. 178. How excellent an Helper, p. 182, etc. It turns five K●ys, p. 184, 185. The misery of such as cannot pray, 180  
Prefaces, when they may be used, p. 9  
Public spirits become Magistrates, p. 85  
Pusillanimity condemned, p. 116   

Q.  
Quakers, their baseness, p. 19, 20, 102, 149, 158  
Qualifications for a Magistrate, p. 86   

R.  
Religion must be promoted by the Magistrate, p. 76, 77  
Reproof belongs to great men, p. 96, 97  
Resolution requisite in a Magistrate, p. 115  
Respect of persons when lawful, p. 101, 102  
Reverence due to Magistrates, p. 39, 40   

S.  
Sanctuaries for sinners unlawful, p. 17  
Septuagint very corrupt, p. 129, 130  
Severity when lawful, p. 74  
Sleep: How God seems to sleep at his people's troubles, p. 172   

T.  
Taxes to be paid, p. 42, 46  
Titles of honour due to Magistrates, p. 40, 48  
Trinity of Persons proved, p. 10  
Trust in God, p. 152  
Tyranny better than Anarchy, p. 46, 47  
Tyrants have their power from God, p. 12. They live not long,  
p. 45. How we must submit to them, p. 43   

U.  
unjustice there will be always in the world, p. 99   

W.  
Wisdom very requisite for a Magistrate, p. 73, 74, 113, 120, 133  
Wicked men are turbulent, p. 103. Merciless, 123. Wilful,  
p. 136. Led miserable lives, p. 137. Are stupid, p. 140    

Questions discussed in this Treatise▪  

1. WHether Titles of Honour be due to Magistrates? p. 40  
2. Whether Humane Laws do bind the Conscience? p. 41, 42  
3. Whether we must submit to Tyrants? p. 43, 44  
4. Whether Tyranny be better than Anarchy? p. 46, 47  
5. Whether Ministers may be Justices of the Peace? p. 56  
6. Whether Kings have an absolute power over their Subjects lives and estates? p. 69, 70, 84  
7. Whether the Erastian Tenants be found? p. 69  
8. Whether Magistrates must take care of Religion, p. 76, 77  
9 Whether he may compel men to the outward Worship of God? p. 77, 78  
10. Whether he may punish Heretics? p. 78, 79  
11. Whether Blaspemous Heretics may be put to death? p. 82  
12. Whether wicked Rulers have their power from God, p. 149  
13. Whether a wicked man may pray? p. 177  
14. Whether Defensive war be lawful? p. 179  
15. Whether it be lawful to respect persons? p. 202    

THE TEXTS Explained in this Treatise.  

page  
GEnesis 1. 1 4  
Exodus 18. 22. 85  
Exodus 20. 2. 9  
Numbers 27. 17. 58  
Deut. 13. 14. 84  
16. 20. 118  
17. 18. 72, 84  
joshua 1. 8. 72  
judges 9 8. 33  
18. 17. 80  
1 Sam. 8. 6. 25, ●●  
8. 11. 46, 49  
10. 9 60  
1 Kings 3. 9 58  
2 Chron. 10. 7. 74  
19 6, 7. 88  
job 7. 7. 169  
Psal. 2. 10. 13  
11. 3, 5. 63  
47. ult. 62  
39 5. 155  
75. 3. 58  
83. 1. 194  
121. 4, 5. 172  
146. 3, 4. 161, 164  
109. 4. 180.  
Proverbs 8. 15. 14  
22. 22, 23. 121  
23. 10. 121  
25. 11. 113  
Ecclesiast. 2. 14. 139  
8. 4. 69  
Isaiah 1. 2. 131  
3. 4. 72  
3. 7. 58  
4. 5. 154  
22. 23, 24. 60, 61  
26. 10. 136  
26. 16. 184  
32. 2. 64, 65  
40. 6. 161  
40. 15. 155  
45. 1. 59  
66. 1, 2. 155  
jeremy 5. 1. 59  
22. 24. 63, 202  
Hosea 4. 18. 118  
7. 9 136  
8. 4.  
8. 4. 15, 16  
● 11. 6. 63  
10. 7. 165  
Amos 5. 24. 119  
Hab. 2. 3. 174  
Za●h. 10. 4. 62  
4. 7. 153  
11▪ 7. 62  
Matth. 5. 39 26. 92  
7. 1. 26, 27  
21. 13. 183  
Luke 15. 22. 64  
22. 15. 52  
11. 8. 178  
john 8. 11. 29  
10. 34, 35. 144, 205  
Acts 9 11. 180  
Rom. 13. 1. 149, 207  
5. 12. 146  
1 Cor. 1. 26. 99  
6. 1, 2. 93, 215  
7. 23. 214  
8. 4, 5. 192  
8. 14. 8, 9  
1. 11. 183  
2 Cor. 4. 4. 9, 192  
10. 4. 29  
1 Tim. 1. 9 215  
1 Pet. 2. 13. 29, 30  
2 Pet. 2. 10. 59  
Revel. 4. 10, 11. 30, 31    

Errata.  
PAge 5. line 22. read Gods, not God. page 14. in Marg▪ for Su●can. read Sn●can. page 34. line 34. for hoc agens●● ●ead he is agens.