לא-עדח GOD's COURT: WHEREIN The DIGNITY and DUTY OF judges and Magistrates, Is showed in a SERMON Preached at the ASSIZES Held at KINGSTON upon THAMES, July 26. 1683. By THOMAS WILLIS, D. D. Chaplain in Ordinary to His MAJESTY.  
LONDON, Printed by B.W. for Ralph Smith, at the Sign of the Bible in the Piazza under the Royal Exchange in Cornhill. MDCLXXXIII.   

To the Worshipful ANTHONY RAWLINS, Esq; High Sheriff of the County OF SURREY.  
Honoured SIR,  
THIS World, a most stately Structure, was made to be a Temple to the Eternal Divinity. For Religion, which is the Holy Worship of GOD, is the great End of the Life and Being of man, for whom this World was made. Man is both the World's Orator and GOD's Priest: He, in the behalf of all the Creatures, is to speak the Praises of GOD, and offering them up as a Spiritual Sacrifice at GOD's Altar, to implore His Aid and Blessing upon all his Undertake. And for all the Good he receives and enjoys, he is devoutly to give the Glory to GOD.  
All Civil Administrations and secular Affairs are sanctified by Religion. The Law of Religion is written in the Nature of man; and its Obligations enforced by Reason. The Heathens in all great Affairs, were wont to make humble Addresses to the supposed Divinities they adored. The greatest Persons among them, before they undertook any Matter of Weight or Importance, would have Recourse to some Temple of the Gods, to ask Counsel, to offer up their Vows, and to implore their Aid for a good Success. And when they were guided by Oracles, they proceeded with as much Courage and Confidence, as if they expected to be prospered by Miracles, in the Pursuit of their Designs. And when they succeeded in their great Attempts, and attained their End, they honoured their Gods as the Authors of their happiness, by Religious Acknowledgements and rich Oblations. How much more does it become Christians, to whom the only true GOD hath not only revealed Himself in the Greatness of His Power, and Glories of his Grace, but also by a firm Covenant, obliged Himself to be their GOD, and to do them Good, in all their Undertake to make their Addresses to Him for Direction, Assistance and good Success! How well does it become Judges and Magistrates, who have so great a Power and Trust, both as to the Laws, and the Lives of men, when they enter upon a Work of so great Importance, as the Peace and Welfare of the King and People, to go to meet GOD in His House, who as Supreme Lord and Judge presides in their Court! 'Tis by Authority derived from GOD, they sit to judge men: and 'tis by the Light of His Wisdom, and Influence of his Grace that they err not in Judgement. When a Judge comes out of the Church into the Court, he appears with more Majesty, as a God coming out of Heaven to administer Justice to men on Earth. When a Judge has first harkened to the Voice of GOD, declaring His Will to him in his Word, he comes with more Authorityto execute his Office, and aught to be attended with more Regard, as a Person who comes with Instructions from the King, and Injunctions from GOD. And this is agreeable to what the Gospel requires, that what ever a man does, he should do it in the Name of Christ, and for the Glory of GOD.  
Now, Sir, the Solemnity of Religion, preparatory to the Administration of Justice, was by your Appointment and Command, committed to my Care. The following Discourse prepared for that Purpose, tho' somewhat contracted in the Delivery, I have here, in Obedience to your Command, presented to you entire; hoping that, at least, it may serve for a Memorial of that Honour, which His Majesty, our most Gracious Sovereign, hath been pleased to confer upon you, in appointing you, in so perilous a Time, to be the Guardian of Public Justice, and in accounting you a fit Person to be entrusted with the armed Power of the whole County for the Defence and Safety both of the King and his People. 'Tis a mighty Trust in a Day of so great Danger, wherein wicked men have made a bloody Conspiracy against the Life of our Sovereign, which ought to be Ten Thousand times dearer to every one of us than our own Lives. 
2 Sam. 18.3.  But that Almighty GOD, in whose Hand are the Lives of Kings, will graciously be pleased long to preserve the precious Life of our present Gracious Sovereign, from all the Machinations of his wicked Enemies, and at last, after a long and happy Reign on Earth, crown him with eternal Glory in Heaven, is (I am well assured) the hearty Desire and Prayer of all his Loyal Subjects, and amongst them of  
(Worthy Sir) Your most humble Servant, Tho. Willis.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GOD's COURE: AN ASSISE-SERMON; SHOWING The DIGNITY and DUTY OF Judges and Magistrates.  PSAL. LXXXII. i. 
GOD standeth in the Congregation of the Mighty: He judgeth among the Gods.  
THE Actions of men eminent in Place and Power, are of much greater Importance than what's done by inferior Persons. The Greater Stars give the clearer Light, and have the stronger Influence. The Good or Hurt of many, the Welfare or Infelicity of Thousands, oft depends upon the Actions of some few Great men. Their more notable Miscarriages oft prove Epidemical Mischiefs; whereas by their wise Management of great Affairs, men enjoy much Tranquillity, with Abundance of the Blessings of Peace. Now nothing does more conduce to engage such Persons to a serious Care in the menage of important Matters than a lively Sense of the Divine Presence. For as mean men are mightily overawed by the Presence of a King, and so easily restrained from an indecent Rudeness, and induced to a civil Behaviour, and good Government of themselves: so must Great men, in all Reason, be powerfully influenced by the Presence of the most high God, who is infinitely more above them in Wisdom, Greatness, Power, than the Greatest King above the meanest men. Nothing therefore can be more proper and powerful to induce Judges and Magistrates to a due Execution of their Office, when they are assembled in a Court of Justice, than a clear Apprehension, a firm Persuasion, and a full Assurance that Almighty GOD, the Great Judge of the World, is present with them as Judge and King. And nothing is more certain. For, saith the Word of Truth, God standeth in the Congregation of the Mighty: He judgeth among the Gods.  
Now who are the Mighty, the Gods here mentioned, but Judges and Magistrates? What is this Congregation of the Mighty, but a Court of Justice? And who is this Glorious Person, who stands in the Court, and superintends in Judgement: 'Tis GOD Himself. GOD standeth in the Congregation of the Mighty: He judgeth among the Gods.  
Here than we have a fair Prospect into a large Field of Discourse. Let's here make a little Stand, and take a distinct View of the more remarkable Things, which present themselves to our Eye. And lets in the first Place view those Great and Splendid Titles, which are here given to Judges and Magistrates, and consider the Import and Reason of them. Then let's cast our Eye upon the Court, where the Persons adorned and dignifyed with these Titles are assembled, and consider the Reason of their Convention and Association. And lastly let's take special Notice of that bright Glory that rests upon them, which results from the Divine Presence among them, and consider what Influence this should have upon their Actions and Attendants, and especially those who have any particular Concern in the Court.  
The Titles here given to Judges and Magistrates are very illustrious: they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 E L and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ELOHIM, the Mighty, the Gods, or the Mighty Gods. Both these Titles are the Names of GOD, even of the most High GOD, by which He is most usually called in the Holy Scripture, They both signify Might and Power, with a special Reference to Justice and Judgement. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ELOHIM (as the Hebrews observe) is a Name of Judgement; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 JEHOVAH is a Name of Grace. So it's said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ELOHIM SHOPHET, 
Psal. 75.7.  GOD is Judge: He putteth down one, and setteth up another. And by this Name are Judges called in the Law of Moses. For it is said, For all manner of Trespass, 
Exo. 22.9.  whether it be for Ox, for Ass, for Sheep, for Raiment, or for any manner of lost Thing, which another challengeth to be his, the Cause of both Parties shall come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AD HAELOHIM, before the Judges; and whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LOHIM the Judges shall condemn, he shall pay double unto his Neighbour. And so likewise is the Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 EL given to GOD when He is spoken of as a just and impartial Judge. 
Deut. 10.17, 18.  For the LORD your GOD (says Moses to Israel) is GOD of Gods, and LORD of Lords, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HAEL HAGGADOL, a Great GOD, a mighty and a terrible, which regardeth not Persons, nor taketh Reward. He doth execute the Judgement of the Fatherless and the Widow. And therefore saith Bildad in Job, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth EL, 
Job, 8.3.  GOD pervert Judgement? or doth the Almighty pervert Justice?  
Strength and Power for Judgement then is the Import of these Names which are here given to Judges. And therefore, when GOD is represented as coming forth in his terrible Majesty, with Power and great Glory, to judge the whole World in Righteousness, both these Names are given to Him. For it's said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 EL ELOHIM, 
Psal. 50. 1-6.  The Mighty GOD, even the LORD hath spoken, and called the Earth, even from the rising of the Sun, unto the going down thereof. Out of Zion the Perfection of Beauty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 GOD, even ELOHIM the Mighty GOD, hath shined. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our GOD, even ELOHIM the Mighty Judge shall come, and shall not keep Silence. A Fire shall devour before Him, and it shall be very tempestuous round about Him. He shall call to the Heavens from above, and to the Earth that He may judge His People. Gather my Saints together unto me, those who have made a Covenant with me by Sacrifice. And the Heavens shall declare his Righteousness: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For GOD, ELOHIM, the Mighty GOD, He is Judge; or (as we render it) GOD is Judge Himself.  
Thus we have seen the Import of the Names or Titles here given to Judges and Magistrates: let's now consider for what Reason they are given to them.  
They are certainly given them Honoris & Officii gratiâ, to put an Honour upon them, to discriminate them from others of an inferior Rank and Order in the World; and to oblige them to such an Execution of their Office, as becomes them who are dignifyed with so great an Honour.  
'Tis sure no small Honour to Judges and Magistrates, that GOD hath entrusted them with the Balances of Justice, armed them with his own glittering Sword, and put into their Hands his Thunder and Lightning, even the Terrors of the Law, which may make them formidable to guilty men: but this Honour receives a mighty Augmentation by this, that he hath graciously been pleased to communicate to them His own Names, which primarily and most properly pertain unto Himself; even 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 EL, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ELOHIM, in that they are called the Mighty, styled Gods. What greater Glory could GOD put upon men? When GOD, as a Token of his Favour, changed the Names of Abram and Sarai, as a Mark of Honour, He added only to each of them one Letter of his own glorious Name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 JEHOVAH, calling him ABRAHAM, and her SARAH. 
Gen. 17.9.15.  But behold here, not a Letter of any Name of GOD, but his very Name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 EL, GOD, the Mighty GOD, is here given to Judges and Magistrates. Yea, the very same Name, which GOD, upon the Account of His Power and Judgement, assumes to Himself, He here given unto them. For it's here said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ELOHIM, GOD standeth in the Congregation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 EL, the Mighty: He judges among 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ELOHIM, the Gods. What more magnificent can be spoken of them? And the Greatness of Him that speaks it, makes the Glory greater to them. If the King give a Title of Honour to a man, it remains with him, and puts a Lustre upon his Person: If GOD Himself give a Title of Honour to a man, it makes him truly honourable. And tho' the King gives many Titles of Honour to his Subjects, He reserves that of King to himself: this is a Glory which he will not give to another. But behold here GOD gives the Title of Gods to men. In conferring of Honour, the King makes not men Kings: but GOD makes men Gods. Such are Judges and Magistrates in the Sacred Style; 
Psal. 82.6.  I have said, Ye are Gods. Such is the Honour of those Persons, whom the King of King's delights to Honour. The Senate of Rome seemed to Cineas (Ambassador of King Pyrrhus) a Council House of Kings: 
Plat. in Pyrrbus.  but a Court of Justice, where the Mighty are assembled for Judgement, is a Congregation of Gods.  
Now GOD puts this Honour upon Judges and Magistrates, because they are to represent his Person in the Execution of their Office; and to procure them the greater Reverence and Veneration from men, that the Majesty of Justice, which is designed to over-awe men to Obedience, may not be obscured by the Contempt of the Persons, who are authorised for the Administration of it. And when men give Honour to a Magistrate, to a Judge, as GOD's Representative, they do in effect give Glory to GOD, who hath given such Power and Authority to men. And thus there is, and aught to be, a constant Circulation of Honour; which as it Originally comes from GOD, so should it ultimately return to Him, 
Rev. 22.13.  who is the First and the Last, the Beginning and the Ending; the first Cause, and last End of all things. All the Streams of Excellency and Honour, which flow from Him as their first Fountain and Original, should return to Him, and empty themselves into the immense Ocean of His Glory.  
Now as GOD by giving these Names to Judges and Magistrates, puts a Lustre upon their Persons, and incircles them with a Glory, to secure them from Contempt: so He mightily obliges them hereby to such a Discharge of their Duty, as that there may be a visible Correspondency in their Actions to the Excellency of their Titles; and the Lustre and Glory of these Great Names, may shine forth in the Execution of their Office. Those who are styled Gods, should excel in those Virtues, which are the lively Images of the Divine Perfections, even of those Excellencies which are the Glories of God, as the Supreme Lord and Judge of the World. Such are Wisdom, Justice, Mercy, Fortitude and Truth. These are as the bright Rays of the Sun wherein the eternal Divinity shines forth with an amiable Lustre, in the Government of the World. And the Gods on Earth should array themselves with these Beams and Beauties: and that they may manifest themselves to be what they are called, they should so demean themselves that these Virtues and Excellencies may appear in their Administrations.  
Wisdom is a Virtue which should never be wanting in Judges and Magistrates. 
Eccles. 8.1.  'Twas the Wisdom of Solomon which made his Face to shine with so bright a Lustre, when he sat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, glittering in his Glory and Majesty upon the Tribunal. In his clear Decision of the doubtful Case betwixt the two Harlots, 
1 King. 3.28.  both pleading for one living Child, all the World admired his Wisdom. This was an early Glory of his Government, which rendered him truly Great in the Eyes of his Subjects. Wisdom in a King or a Judge is an Angelical Excellency, a Ray of Divinity. So it was said of David; As an Angel of GOD, so is my Lord the King, 
2 Sam. 14.19.  to discern good and bad. This discerning Faculty is a necessary Virtue in a Judge or Magistrate, without which he cannot rightly administer Justice and Judgement 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Isid. Pelus l. 3, Ep. 9 . He must have a piercing Eye to look through the Disguises wherewith guilty men are wont to hid the Truth, and palliate their Crimes. Truth is oft huddled up in Darkness, and hidden from the Eyes of men. A strict Scrutiny is then necessary to a right Judgement. This was the Practice of Patient Job in his Prosperous State; 
Job 29.16.  The Cause which I knew not, I searched out.  
Political Wisdom, which stands in the Knowledge of Laws, and an Ability to apply that Knowledge to Practice, in all emergent Cases, and to make a right Judgement of Things in various Circumstances, is a Virtue without which it is not imaginable the Office of a Judge or Magistrate should be rightly executed. For as Justice is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Plato.  the prop of Cities, the strength of Societies, the Support of Kingdoms: so Wisdom is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Orpheus.  the Eye of Justice. Without this, Justice is blind; and that Sword oft wounds the Innocent which should Defend them, and slay the Guilty.  
But Justice thus guided by Wisdom, is an essential Excellency of a Good Ruler, a God like Judge. For, He that ruleth over men must be just, 
2 Sam. 23.3.  ruling in the Fear of GOD. And 'tis impartial Justice, which Moses the Great Law giver requires in Judges, in the Charge which he gave them, 
Deut. 1.16, 17.  saying, Hear the Causes between your Brethren, and judge righteously between every man, and his Brother and the Stranger that is with him. Ye shall not respect Persons in Judgement; but ye shall hear the small as well as the Great: ye shall not be afraid of the Face of man; for the Judgement is GOD's. For when Judges proceed according to the Divine Law, which is the most exact Rule of Justice, the Sentence they pronounce, either when they absolve the Innocent, or condemn the Guilty, is none other than that which GOD Himself, the Supreme Judge, hath already pronounced in his Law.  
A Judge therefore making the Divine Law his Rule in Judgement, must not acquit the Guilty, nor condemn the Righteous. 
Prov. 17.15.  For he that justifieth the wicked, and he that condemneth the just, even they both are an Abomination to the LORD. And he that either for Fear or Favour acquits a Great Offendor, shall not only be hated of God, but also abhorred of men. For, 
Prov. 24.23, 24.  He that saith to the Wicked, Thou art Righteous; him shall the people curse, Nations shall abhor him. He that against the Light of his own Conscience, either acquits the Guilty, or condemns the Innocent, draws a woeful Gild upon his own Soul; the Gild of the Crime committed, or the Blood shed; and GOD will require it at his Hand.  
Justice is the Glory of the King, and therefore should be the Care of the Judge. When Sisamnes, 
Herod. l. 5.  one of the chiefest of the Persian Judges, had given an unjust Judgement, Cambyses the King caused him to be flayed alive, and his Skin (as a bloody Trophy of the Triumph of Justice over an unjust Judge) to be hung up over the Judgment-Seat, for a Warning to all others.  
Judges stand in the stead of GOD; and therefore they should depose all Humane Respects, and as Divine Persons, do what may be rationally conceived GOD Himself, who is essentially Just, in the like Case would do. A Judge should so act in all Administrations, as if he was nothing else but Justice incarnate. So exactly, impartially Just should Judges be, as if they were (what St. 
Acts 14.11.  Paul and Barnabas were thought to be) Gods come down from Heaven in the Likeness of men. And therefore they must be such whose Eyes are not dazzled with the Lustre of Gold, nor Hands opened to receive Gifts. For how absurd is it that (as it is in the ancient Proverb 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Deut. 16.18, 19, 20. ) The Hare should draw the Lion with a golden Snare! Judges and Officers (says Moses) shalt thou make thee in all thy Gates, which the LORD thy GOD giveth thee throughout all thy Tribes: and they shall judge the People with just Judgement. 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. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Justice, Justice, or, that which is altogether just shalt thou follow. It should be as easy to turn the Sun from his Course, as to divert a Judge from the Course of Justice.  
And yet must a Judge or Magistrate so do Justice, as not to forget seasonably to show Mercy, when fit occasion is offered. For Mercy is another Glory of the Divinity, wherein those who are Gods on Earth, should shine in the Eyes of men. For the most High GOD, tho' infinitely Just, is yet very Merciful and Gracious. Thy Mercy (saith the Psalmist) is Great unto the Heavens; 
Psal. 57.10. & 119.64.  and the Earth is full of Thy Mercy. Mercy is the most amiable Excellency of that GOD who is terrible in Majesty, and resistless in His Power. Mercy, 'tis the Beauty of His Face, the Sweetness of His Name, the Glory of His Crown, the Joy (if I may so speak) and Delight of His Heart. 
Mic. 7.18.  Who is a GOD like unto Thee (saith the Prophet) who pardoneth Iniquity, and passeth by the Transgression of the Remnant of His Heritage? He retaineth not His Anger for ever; because He delighteth in Mercy. There is not then a more lovely Image of God to be found upon Earth, than a Merciful man. Justice without Mercy, will in some Cases, be Cruelty; and Government without this excellent Virtue, will degenerate into Tyranny. In a well governed Kingdom, Judgement should run down as Water, 
Am. 5.24.  and Righteousness as a mighty Stream. But without Mercy, Judgement will be turned to Wormwood, 
Am. 5.7.  and those mighty Waters, as the Rivers of Egypt, will be turned into Blood. Justice and Mercy must walk hand in hand, in the Paths of Equity and Judgement. The Good Judge must condemn the Guilty, and so do Justice: but defend the Innocent, out of Love to Mercy. Such is the Charge which GOD by the Psalmist gives unto Judges and Magistrates; Defend the Poor and Fatherless: 
Psal. 82.3, 4.  do Justice to the afflicted and needy; rid them out of the hand of the Wicked. Thus Justice on the Guilty, is Mercy to the Innocent.  
Moreover a Love to Mercy should be manifested by alleviating the Rigours of Justice, according to the Quality of the Offence, and condition of the Offendor, so far as it may be done within the Latitude of the Law. Thus Zaleucus, the Lawgiver of the Locrians, 
AElian. var. Hist. l. 14. c. 24.  when his Son being taken in Adultery, was by the Law to suffer the Loss of both his Eyes, did by a rare Act of Mercy alleviate the Rigour of Justice, in suffering one of his own Eyes to be put out, and sparing one of his Sons, that he might not utterly deprive him of his Sight.  
The Sword of Justice is to be bathed in the Oil of Mercy, that it may at once wound and heal. For the very Design of Justice, even in the severest Punishments, is not the Destruction, but the Good and Welfare of Mankind; according to the known Maxim, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all Punishment is designed for Good. It's then the Property of a good Judge not to be transported by his Passion to Acts of Severity in the Administration of Judgement, but (after the Example of GOD Himself) in Wrath to remember Mercy. 
Hab. 3.2.  Mercy in the Administration of Justice, fixes the Empire of a Prince in the Hearts of his Subjects, which is the firmest Establishment, and so the best Security for the Kingdom's Peace. For by Justice the Oppressors are consumed out of the Land: 
Isa. 16.5.  and in Mercy (saith the Princely Prophet) shall the Throne be established. Thus Mercy, the Beauty of the Divine Government, is the strength and Glory of a Kingdom.  
But tho' the Heart of a Ruler or Judge be tender, and apt to melt into Mercy, 
Psal. 93.1.  yet must he be strong and resôlute in the Administration of Justice. The LORD reigneth (saith the Psalmist) He is clothed with Majesty; the LORD is clothed with strength, wherewith He hath girded Himself. He's a Strong GOD who governs and judges the World; and that man must be Strong and of good Courage, who stands in GOD's stead for the Administration of Government and Justice. When a just Cause meets with a strong Opposition, there should the Judge interpose his Power for the Defence of Right, and by his Authority become a Bulwark to the Innocent. A Judge should never want Courage to rebuke the proudest Patron of Wrong, the boldest Enemy to Justice.  
Fortitude is a Virtue necessary in a Judge or Magistrate: and Justice then shines with the brightest Lustre, when it is in Conjunction with Fortitude. There are two great Evils which oft obstruct Justice, Force and Fraud. Fraud is a secret, Force an open Enemy: Now as great Wisdom is necessary in a Judge to detect Fraud; so great Fortitude is no less necessary to repel Force. 
1 Kin. 10.18, 19, 20.  Solomon's Throne of Judgement was guarded with Lions. Justice must not only be guided by Wisdom, but also guarded by Strength, maintained by Courage.  
He that sustains the Person of GOD, must not fear the Faces of men. He must not be baffled by a bold Offendor, so as to suffer a potent Transgressor of the Law, to carry out his Crimes with Impunity; nor must he be over born by the complicated Force of a multitude of Offenders. He must act as becomes one who has Almighty GOD for his Patron, who accounts impartial Justice his impenetrable Shield, who designs the Public Good as his main End, and esteems the faithful Discharge of his Duty, to be his chiefest Glory. And therefore in the Direction given to Moses for the Choice and Constitution of Magistrates and Judges over the people, it is said, 
Exod. 18.21.  Thou shalt provide out of all the people, Able men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of Virtue and Valour, of Courage and Strength, as the prime Requisite for the adapting of Persons for this great Office. And therefore said Jehoshaphat to the Judges, whom he appointed to judge the people, 
2 Chron. 19.11.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be Strong and Do your Work, or, as we render it, Deal courageously, and the LORD shall be with the Good.  
And why are Judges and Magistrates here, (in the Text) called the Mighty, yea, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ELOHIM, the Mighty GOD, but to signify they ought to be men of Might and Courage, for the Administration of Justice and Judgement: for the restraining of daring Crimes, and the Punishment of proud and potent Offenders?  
A good Judge or Magistrate who is faithful in the Discharge of his Duty, need not doubt the Divine Presence and Protection. If a Matter of special Difficulty, which is attended with Danger, do occur, he may do well to call to mind the Words of David to his Son Solomon; Be strong, and of good Courage, and do it; 
1 Chron. 28.20.  Fear not, nor be dismayed: for the LORD GOD, even my GOD will be with thee; He will not fail thee, nor forsake thee. Justice and Judgement is GOD's Work: and therefore he that stands in GOD's stead, should not, for Fear of man, decline the doing of it.  
The Thebans were wont to make the Statues of their Judges without Hands; 
Plut. de Isid. & Osir.  to note they should take no Bribes: but he cannot possibly be a good Judge, who (as it is said of the Swordfish) is without Heart; who wants Courage and Resolution to Execute Justice and Judgement. A Judge must have an eagle's Eye, and a Lion's Heart: He must have a Quickness of Sight to detect men's Crimes, and a Courage sufficient to condemn the Guilty:  
We read in our Chronicle, 
Sir Rich. Baker.  that Henry the Fifth being Prince, coming to rescue one of his Servants that was indicted, was resisted by the Lord Chief Justice, whom he struck in the Face; for which the Lord Chief Justice committed him to the Fleet. The Prince suffered himself to be led to Prison. The King his Father hearing of it, was exceedingly pleased, that he had a Judge of such Courage, and a Son of such Submission.  
Justice is indeed a Heroical Virtue in a Judge, which elevates him above all Fears of Danger and Degradation, all Regard to Riches and Honours, all Respects to Relations and Allies; it raises him to a true Greatness of Mind, and Sublimity of Spirit, and sets him above all Terrors and Temptations; it assimilates him in his Judicial Proceed to the impassable Divinity. And such a Judge shines in Honour as a God among men; and in the Renown of his Justice, will be immortal.  
Thus Fortitude and Magnanimity must ennoble the Minds of those who sit upon the Tribunal, and elevate their Spirits to such an Heroical Height as is proportionable to the Greatness of the Power wherewith they are entrusted, for the Administration of Justice and Judgement.  
To complete their Character and Conformity to GOD, 
Exo. 18.21.  Judges and Magistrates must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of Truth. Truth is an essential Excellency of GOD, the Rector and Judge of the World. 
Deut. 32.4.  For a GOD of Truth, and without Iniquity, Just and Right is Herald The Truth of Things is their Reality, or real Existence as they are represented to be: the Truth of Persons is their Integrity, or faithful Management of their Affairs, in Answer to and Discharge of their Obligations. A Judge or Magistrate must be Faithful in the Discharge of his Trust, and make Truth, as far as it can be discerned, the very Basis of all his Proceed.  
Among the Egyptians the chief Judge wore about his Neck a certain Jewel, 
Aelian. var. Hist. l. 14. c. 34.  wherein the Image of Truth was engraven in a precious Stone. This was designed certainly not so much for an Ornament, as a Memorial; that he might proceed in Judgement according to Truth. And surely RIGHTEOUSNESS and TRUTH (as the VRIM and THVMMIM in the Breast plate of Aaron) should be engraven on the Soul of the Judge. 
Exo. 28.30.  For he that has not Truth and Justice seated in his very Soul (as the Father speaks 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. ) cannot rightly execute Judgement.  
Truth is the Soul of Justice, without which Courts of Judicature are but Shops of Cruelty. If a Ruler hearken to Lies (saith Solomon) all his Servants are wicked. Then the Righteous will be defamed, the Guilty absolved, the Innocent condemned; Justice and Judgement will be perverted to the high Dishonour of GOD, and horrid Oppression of men: but when the Ruler and Judge (with David) hates and abhors Lying, 
Prov. 29.12. Psal. 119.163.  loves the Truth, preserves it inviolable in himself, and prizes it in other men, he will earnestly endeavour to find out Truth in all Matters before him, that all his Proceed may be in Righteousness and Truth. Happy is the State of that Land, 
Psal. 85.8.  wherein Mercy and Truth are met together, Righteousness and Peace have kissed each other. When Truth shines with a clear Ray, Justice will appear in a conspicuous Glory.  
Thus we have seen what the Virtues are wherein Judges and Magistrates are obliged to excel, upon Account of that Honour which the most High GOD hath conferred upon them, in giving such Glorious Titles to them. They are styled the Mighty, the Gods; and therefore that they may express a Similitude to the Eternal Divinity, they ought to excel in Wisdom, Justice, Mercy, Fortitude and Truth. Then as their Names are a Titular Honour, these Virtues will be their Real Glory. These Virtues will not only gild their Names, but put such a Lustre upon their Persons, as will make them appear as Gods among men.  they live, they will be had in Honour; especially when these judiciary Virtues are conjoined with a constant Practice of true Piety, attended with the Actions of a good Life, and animated with a great Zeal for the Glory of GOD. And truly he that is GOD's Substitute, authorised to act his Part among men, should be zealous for His Glory: and he that by the Hand of GOD is exalted to Eminency of Place and Power above others, should excel in Piety, and be exemplary to others in the Virtues and Actions of a good Life. He should live above this World, in Contempt of sordid Gain and secular Glory, and uncontaminated with those sensual Pleasures, and vicious Impurities, which woefully debase the Minds of men. A corrupt Judge, that oppresses the Poor, 
Psal 10.18.  is styled a man of the Earth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sorry man, who is but a Son of the Earth. But as for the Mighty, 
Psal. 82.1, 6.  who are called Gods, and all of them Sons of the most High, 
Col. 3.2, 20.  how does it become them to mind the Things that are above, and to have their Conversation in Heaven, from whence their Power and Glory descends! For where should a God live but in Heaven? And if, for the Good of men, he abide on Earth, he should by a Great Virtue, turn Earth into Heaven, and the Place wherein he moves and acts, in to a Sphere of Glory.  
Such ought Magistrates and Judges, who are the living Images of GOD, to be in this World. And then the more they excel in Virtue and Piety here, the brighter shall they shine in Glory hereafter.  
For they must at length leave this World, and be divested of their secular Power and Greatness. 
Psal. 82.6, 7.  Tho' Titular Gods, they are indeed but Mortal men. I have said ye are Gods, and all of you Children of the most High: but ye shall die like men, and fall like one of the Princes. You, who sit as Gods upon the Tribunal in this World, and judge others, shall at length (how soon ye know not) stand before the Tribunal of the most High GOD, to be judged yourselves, according to your Works. Then shall all the Actions of Humane Courts be scanned again, and all the Errors and Obliquities of Judicial Proceed openly detected. Then the Wrongs of all the oppressed, of all that have been injured by an unjust Sentence, the Tears of Orphans, and the Blood of Innocents', shall with loud Clamours, cry for Justice, and solicit the Divine Vengeance against the Guilty. Then shall a severe Sentence, a dreadful Doom be passed upon all corrupt Magistrates and unjust Judges. The Sentence shall be irrevocable, the Judgement inevitable, the Punishment intolerable and everlasting. But good Magistrates and just Judges shall, at that Day, appear with great Joy; and as they have been exalted above others in the Honour of their Places here, so shall they outshine them in the Lustre of their Persons, and have those Eminent Services they have done for GOD, for their King for their Country, rewarded with a superexcellent Glory in Heaven. 
Psal. 97.7.  Angels are sliled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ELOHIM, Gods (as it is said, Worship Him all ye Gods) and Judges who are called Gods on Earth, having faithfully discharged their Duty, shall share in the Glory of Angels, and shine as Gods in Heaven for ever and ever.  
Such is the Honour, such shall be the Glory of good Magistrates, of just Judges. But now Magistrates and Judges are either Supreme or subordinate. The Supreme Magistrate and Judge in a Kingdom is the KING Himself, 
1 Pet. 2.13, 14.  as it is said; Submit yourselves to every Ordinance of man for the LORD's sake, whether it be to the King, as Supreme; or unto Governors, as unto them that are sent by him, for the Punishment of evil-Doers, and the Praise of them that do well; that is, subordinate Judges and Magistrates. Judges and Magistrates than are but as Delegates of the King, who as his Representatives, sustain his Person in Acts of Government and Administration of Justice to the People. The Honour of these th●n in being styled the Mighty, the Gods, is but a reflected Ray of that Glory, which with a far brighter Lustre shines in Him. The King does primarily and immediately represent the Person of GOD; and Judges and Magistrates secondarily and mediately, as they represent the Person of the King. The Glory then of these Great Names, the Mighty, the Gods, does primarily pertain to Sovereign Princes; as may plainly appear by the Words of the Scripture, where they are so styled; 
Psal. 82.6, 7.  I have said, Ye are Gods, and all of you Children of the most High: but ye shall die like men, and fall like one of the Princes; like David, Solomon, Hezekiah, that sometimes shone in this Glory, and now are fallen into the Dust. Yea, and in our Public Service, we thus read the Words of the Text; GOD standeth in the Congregation of Princes: He is Judge among Gods. So that the Gods here mentioned (according to this Reading of the Words) are Princes: and what Princes can so properly be styled Gods as Kings, who have a Sovereign Power over the People?  
The Glory and Majesty of GOD then shines in its brightest Lustre in the Face of the King. His Glory is great (saith the Psalmist) in thy Salvation: 
Psal. 21.5.  Honour and Majesty hast thou laid upon him. 'Tis the King then who by reason of his Supereminency in Power and Authority is indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 EL, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ELOHIM, a Mighty God, ruling and judging amongst men. 'Tis the King who (as Joseph to Pharaoh, Daniel to Darius) is a Ruler and a Judge next and immediately under the most High GOD, the Supreme LORD and Judge of the whole World. With what Reverence and Veneration than ought men to look upon his Person! With what Readiness and Alacrity ought they to submit to his Rule and Government! Hereby also we may plainly perceive how great the Sin of Disobedience is, how heinous the Crime of Rebellion. 'Tis in Effect to contemn GOD, to sight against GOD, 
Acts 5.39.  who visibly governs the World by Sovereign Princes, as his Substitutes and Vicegerents. And upon the same Account, how great is the Sin of speaking Evil of the King! How monstrous the Crime of making a murderous Attempt against his Sacred Person! 'Tis said in the Law, 
Exo. 22.28.  Thou shalt not revile the Gods, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ELOHIM, the Judges (much less the King;) nor curse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 NASI, the Prince, or Ruler of the People. The speaking Evil of an ordinary Person, is a Reproach; of a King, 'tis as the speaking Evil of GOD, a Blasphemy. The Charge drawn up against Naboth was this; 
1 Kin. 21.13.  Naboth did blaspheme GOD and the King. With this Crime the bold and daring Sectaries of the Primitive Times, the proud and impure Gnostics, are charged by the Apostles themselves, by whom they are thus characterised; 
2 Pet. 2.10. Judas, v. 8.  They despise Government and Dominion, presumptuous are they and self-willed; they are not afraid to speak evil of Dignities, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they tremble not when they blaspheme the Glories; Sovereign Princes, in whom the Majesty and Glory of GOD shines, and who therefore, as Gods among men, are the Glories of Mankind. When GOD has put so much Majesty and Glory on them, given so much Authority and Power to them, on purpose to cast an Awe upon those who are to be subject to them, it must needs be strange that men should arrive to such an Height of Insolence, as not to tremble when they blaspheme them. But desperate is the Boldness of Wicked men; especially when a Multitude of them is combined in a Traitorous Conspiracy against the Life and Honour of their lawful Sovereign. Of such, David, 
Psal. 31.15. Old Transtation.  one of the best of Kings, complains; I have heard the Blasphemy of the Multitude: and Fear is on every side while they conspire together against me, and take their Counsel to take away my Life. Audacious Villainy! Desperate Impiety! How horrible a Wickedness is a bloody Attempt against the Life of the King! Surely as the Speaking Evil of a King is Blasphemy, so the Killing of a King is the Murder of GOD in Effigy, and the Slaughter of a whole Kingdom at a Stroke. 
Lam. 4.20.  For the Anointed of the LORD is the Breath of our Nostrils. Our Lives are in a sort bound up in the Life of our Sovereign Lord the King; seeing under his Government and Protection we draw our vital Breath. How equal and reasonable is it, that we should not only earnestly pray to Almighty GOD for the Preservation of the Person of the King from Deceit and Violence; 
Psal. 72.14.  but also, with the Hazard of our Lives and Estates, endeavour to do what lies in us, for his Defence and Security: seeing we own our own Peace and Safety, our Lives and Liberties, with the quiet and comfortable Fruition of all our Privileges and Possessions, to his Sword and Sceptre. And be we well assured, the hearty Loyalty and Obedience of the Subjects, is the best Security for the Life of the King, and the greatest Glory of his Kingdom.  
Having paid this small Tribute, which the Words of the Text demand, to the King as Supreme, return we to the subordinate Rulers and Judges. And having considered them in their Personal Capacity, both as to the Dignity which is put upon them, and the Duty which is required of them; Come we now to consider them in their Public Appearance, as assembled in a Court of Judcature, for the Administration of Justice and Judgement. This is here called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ADATH-EL, GOD's Court or Council; as a Court of Judicature may be fitly called; because constituted by his Authority, and held by his Appointment, as the Author and Original of all Order, Power, and Government; 
1 Cor. 14.33. Rom. 13.1.  and because He is therein present, as Supreme Lord and Judge: For GOD standeth in the Congregation of the Mighty (as we read it) or, in the Court of GOD; that is (according to the Idiom and Propriety of the Hebrew-Tongue) in His own Court: He judges among the Gods. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ADATH-EL, is here rendered by the LXX. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Synagogue, the Assembly of the Gods; which is of the same Import with our Version, the Congregation of the Mighty. Now these Mighty ones, are the Judge or Judges, with other Magistrates and Officers authorised for the Administration and Execution of Justice and Judgement, for the Conservation of the Public Peace.  
Now this Convention and Association of the Mighty, of Judges and Magistrates, for the Constitution of a Court of Justice, is grounded upon great Reason. For hereby the Administration of Justice is not only rendered more unexceptionable, but also more powerful and effectually conducible to its proper End, which is the Public Peace, the People's Good. This will plainly appear, if we consider, that the great End of the Administration of Justice, is the keeping of people within the Limits of those Laws, which are the Rules of Government: And Government is designed for the Public Good; and Laws are made for the securing of the Persons and Proprieties of the People; and especially of the King or Supreme Governor, who is the Life of the Law, and Soul of Government, from whom that quickening Influence is derived, which animates the Law, otherwise a dead Letter, into a living Power. And so consequently the Safety and Happiness of all the People, must necessarily depend upon the Safety and Prosperity of the King. Now Laws are designed to be as a Fence and Shield to men: a Shield to secure their Persons from Wrong by Deceit or Violence; a Fence, to secure their Proprieties from any injurious Encroachment or Invasion by others. For the rendering them more effectual for this End, Penalties are annexed unto them, in the Infliction whereof upon Transgressors stands the Execution of the Laws. This Execution of Laws is properly an Act of Justice, without which Laws become insignificant, as being ineffectual for the Restraint of men from those Insolences and Exorbitancies, whereby they become injurious to others, and Disturbers of the Public Peace. Now Courts of Judicature are designed for the Execution of Laws, in the due Administration of Justice and Judgement. And the Convention of many Persons, authorised by the Sovereign Power for this End, cannot but rationally appear to be the most powerful and effectual Means, to restrain men from Vice and Sin, to keep them within the Limits of the Law, and so to promote the great End of Government, the Public Good, the Kingdom's Peace.  
For in such an Assembly of Judges and Magistrates, such a Congregation of the Mighty, such a Convention of the Gods, all completely armed with Authority and Power for the Execution of Justice and Judgement, there must needs appear so much Majesty, as will cast an Awe upon the Spirits of men, strike the Guilty with such a Terror, as may well make them tremble at the Bar, and create such a Fear of offending in the Hearts of the innocent, as may in all Reason restrain them from the Commission of those Crimes, for which they see others condemned by the Sentence of the Judge, and then punished by the Hands of the Executioner. For the Magistrate bears not the Sword in vain: 
Rom. 13.4.  for he is the Minister of GOD, a Revenger to execute Wrath upon him that doth evil.  
Now when the Laws are backed by Arms: and many Persons are assembled together bearing the Ensigns of Authority, and are attended by others bearing the Instruments of Justice, we may reasonably conceive this will strike such a Terror into the Minds of men, and cast such an Awe upon those that are ill-inclined, as to restrain them from injurious Exorbitancies, and keep them within the Bounds of Law and Government. This accumulated Strength of Justice will as a mighty Torrent bear down all Opposition, and receive no Check by the Insolence of a bold Offendor, nor be obstructed by a Multitude of Transgressors. Thus Justice in a Collective Body of Judges, will shine with brighter Majesty, and strike with greater strength, towards the beating down all the Monsters of rebellious Pride, and enormous Power, which shall dare to rise up against Law and Government.  
Many Eyes see clearer than one, and many Hands do with greater Force, repel that Wrong and Violence by which Righteous Persons are too oft oppressed. And thus Gild is more easily detected, Innocence more certainly relieved, and the Honour and Reverence due to Law and Government, more effectually secured for the Public Good.  
Thus in the wisest Nations, the best governed Kingdoms and Common Wealths, such Courts of Judicature have been constituted, as have consisted of many Persons, invested with Authority for the Administration of Justice. The Jews, a People whose Government was founded in the Authority, and confirmed by the Approbation of GOD Himself, had their Sanhedrim 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 5.22. Vide Gratii Annot. in hunt lotum ,. their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Council vested with Judiciary Power, consisting of Seventy Persons, who were the Elders of Israel. All the greater Cases of Law were decided by them, and by their Sentence Capital Punishments (till their Power was abridged by the Romans) were inflicted upon enormous Offenders. Amongst these Seventy Judges, there were two sat as the Chief; 
Godw. Antiq. l. 5. c. 1.  one who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 NASI, the Prince, or L. Chief Justice; and the other who was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 AB BETH DIN, the Father of the Court, or of the House of Judgement. Now to their Sanhedrim answer our Assizes 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or, Confessus, Assessus, Assists. . They are both Words of the same Import and Signification: and there's as great a Correspondency in the Things signified. They both denote a Court of Judicature consisting of many Judges, or Persons invested with Judiciary Power! Such also was the Court of the Areopagites among the Athenians, and the Senate of the Romans.  
When there is but one Judge who sits alone in Judgement, the guilty Offendor may hope either by his Gold, or Greatness, or by the Favour of Friends to sway him from a right Sentence: but when many sit in Judgement, tho' he should be favoured by one, he may fall by the rest; and there will be no Hope for him to prevail with all, and escape in Judgement. It is therefore very agreeable to right Reason, that a Court of Justice, which is to determine of weighty Matters, should consist of many Judges. For so will the Authority be more August, and the Judgement more tremendous.  
But that which should procure the greatest Reverence and Veneration to a Court of Justice, is a firm Persuasion of the Divine Presence. This comes, in the last Place, to be considered, as it is here, by the Psalmist, plainly expressed; GOD standeth in the Congregation of the Mighty, He judgeth among the Gods.  
GOD then, even the most High GOD, is in a special manner present in a Court of Judicature, where Judges and Magistrates are assembled for the Administration of Justice and Judgement; and He not only sees and observes all Things that are there transacted, but by approving and ratifying every right Sentence pronounced by the Judge, He judges among the Gods.  
Now as this puts a great Honour upon the Court, casts a great Glory upon the Judges there assembled; so it lays a mighty Obligation both upon them, and all other Persons who have any Concern in the Court, or bear any Part in the Administration of Justice, to have a very great Care of their Demeanour, to take very great heed what they speak, what they do, as remembering and considering that they are in the special Presence of Almighty GOD.  
When the Judges, with attendant Magistrates, are set upon the Bench, to hear Causes, and to do Justice, if the King should cause his Royal Throne to be set in the Court, and should in his own Person come in his Royal Robes, with his Crown glittering on his Head, and the Majesty of GOD shining in his Face, and sit down amongst them, would not this be a great Honour to the Judges? Would not his Presence and Appearing in Royal State, cast a great Lustre upon the Court? Now it is the Glory of the King, that he is the Image of GOD, and his Vicegerent among men. If then the Great GOD Himself, 
Prov 8.15.  by whom King's reign, and Princes decree Justice, shall be pleased to vouchsafe His Presence in a Court of Judicature, in a Convention of Judges and Magistrates; if He shall stand amongst the Mighty, judge amongst the Gods, how great an Honour is this to the Judges! How great a Glory is this to the Court! Well may a man that enters into the Court say, with Jacob, 
Gen. 28.16, 17.  after his Vision at Bethel, Surely the LORD is in this Place, and I knew it not. How dreadful is this Place! This is none other but the Court of GOD, His House of Judgement, wherein He stands and judges amongst men.  
And then what a mighty Awe should the Presence of GOD east both upon the Judges themselves, and the whole Assembly! With what a Reverential Regard to the Divine Majesty should all Matters be transacted! All things should be done as under the Eye of a GOD infinite in Wisdom, in Power, in Justice; a GOD and Judge who infinitely hates Iniquity, 
Acts 17.31.  and who has appointed a Day wherein He will judge the World in Righteousness, and call all men, both Great and Small, 
Eccl. 12.14. Mat. 12.37.  to a strict Account for all their Words and Actions.  
Amongst the Arabians there was this ancient Custom: In the Court of Justice adjoining to the Chambers of the King, there hung a Chain from the Casement of a Window into the Court. If any man thought himself to be wronged by the Judges, he drew the Chain, and opened the Casement. Hereupon the King took Cognizance of the Cause: and if the Judges were found faulty, they were presently slain; if the Party complaining was found guilty, he was put to Death. In some Proportion and Correspondency hereunto, shall I say, there is a Window open in Heaven over the Court of Justice, and there is nothing there done by the Judges or others, but under the Eye of GOD, the Great King and Supreme Judge, who from his High Throne looks down upon them? This Consideration might be just Ground of great Care and Caution. But, behold! 'tis more which is here asserted by the Psalmist. The Great GOD does not only look down from Heaven, his Holy Habitation, upon the Judges of the Court, and observe their Proceed; but He is really present with them, and stands amongst them. For GOD standeth in the Congregation of the Mighty: He judgeth among the Gods.  
In a lively Apprehension of the special Presence and Superintendency of the Great GOD, how well does it become, how much does it concern the Judges themselves to manage their great Trust and Power with all Fidelity and Circumspection! What can be more fitly and properly spoken to them, than what Jehoshaphat spoke to the Judges, whom he set in the Cities of Judah; or what can more concern them in this Case, than to attend to the Charge, which the King then gave them, 
2 Chron. 19.5, 6, 7, 9  saying, Take heed what ye do: for ye judge not for man, but for the LORD, who is with you in the Judgement? Wherefore now let the Fear of the LORD be upon you; Take heed, and do it, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Observe and Do, Act with all Circumspection) for there is no Iniquity with the LORD our GOD, nor Respect of Persons, nor taking of Gifts. Thus whatever ye do, shall ye do in the Pear of the LORD, faithfully, and with a perfect Heart. For (let me add from the Psalmist) tho' as Gods ye judge men, there stands one amongst you (whom ye see not) who will judge you, even the most High GOD 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Phocyl. . For GOD standeth in the Congregation of the Mighty; and he that is in the midst of them, (as we may render it) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will judge the Judges; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as the LXX render it) will judge the Gods. So act then in the Administration of Justice, that when ye shall stand before the Judgement Seat of GOD, ye may stand approved, and receive that Crown of Righteousness, 
2 Tim. 4.8.  which GOD, the Righteous Judge, shall then give to all just and good men, even to all them who love His Appearing.  
In a Word, so act as ye believe GOD Himself would do, were He in your Place in the Nature of man. So shall ye reallize that Great Name which GOD hath given you, and be indeed, as you are styled, Gods, whom Justice, as an immortal Soul, animates to a Divine Life, and entitles to an eternal Crown.  
And how well does it become all others who attend the Court of Justice, to bear upon their Souls a lively Apprehension of the Divine Presence; and so to demean themselves in all Concerns as in the Sight of GOD! All those especially who shall be bound by the Religion of an Oath, to declare and testify the Truth in Matters of Fact which shall be laid before them, are mightily concerned to take great Heed to themselves, that they do faithfully and sincerely acquit themselves, in the Answer and Discharge of so sacred and solemn an Obligation. Let them remember that the Eye of GOD, who discerns the Secrets of all Hearts, is upon them. Let them remember that That GOD, by whose Name they swear, in whose Presence they stand, and who hears the Words they speak before the Judge; 
Deut. 32.  is a GOD of TRUTH, who infinitely hates and abhors Lying. 
Prov. 12.  Lying Lips (saith the Wise man) are an Abomination to the LORD: but they that deal truly are His Delight. Yea, 
Prov. 6.  a Lying Tongue is not less hateful to GOD, than Hands that shed innocent Blood: both are an Abomination to the LORD. The Telling of a Lie is so great a Sin in the Account of GOD, that He hath punished it in some (as Ananias and Sapphira) with present Death; and hath plainly declared, 
Acts 5. 5—  He will punish it hereafter with Hell fire: 
Rev. 21.8.  how much more horrid and abominable is a Perjury, even in the Divine Presence! With what Indignation did King Nabuchadnezzar charge the Magicians with a Crime of this kind; 
Dan. 2.9.  saying, Ye have prepared lying and corrupt Words to speak before Me! But how much greater a Crime is it for men to prepare lying and corrupt Words, to speak before Almighty GOD Himself, even then when they are bound by a solemn Oath to declare the Truth! May not this justly kindle His wrathful Indignation, to the utter Destruction of such impious men?  
How great is the Mischief which by a lying Tongue may be done in a Court of Justice! The Course of Justice may be obstructed, and the Stream of Judgement by this means turned into a wrong Channel. By a false Witness a man may be overthrown in a just Cause, to his utter Ruin. By a Lie a man may be deprived of his Life. 
Kin. 21.13.  The innocent Naboth, by the lying Tongues of two false Witnesses, was at once deprived of his Life and Estate. A lying Tongue is a bloody Sword: and the most unspotted Innocence is not a Shield strong enough to secure a man from its fatal Stroke. By means of a lying Tongue the most Innocent may be found Guilty, and the most Guilty may be pronounced Innocent.  
But let those who shall be concerned to declare and testify the Truth, in those Matters which shall fall under the Cognizance of the Court, remember and consider, that tho' they may possibly by false Assertions, or sundry Artifices and Disguises, conceal the Truth from men, and their Falsehood may not be detected by the most discerning; yet 'tis utterly impossible they should deceive that GOD before whom they stand: and tho' the Punishment of their Perjury be not inflicted by men, they cannot possibly escape the Vengeance of Almighty GOD. He has established an unchangeable Law against this Sin, which He once, yea, twice, wrote with His own Finger (with the rest of the Ten Commandments) upon Tables of Stone. The Law is this: 
Exo. 20.7.  Thou shalt not take the Name of the LORD thy GOD in vain: for the LORD will not hold him guiltless that taketh His Name in vain. Now he that violates a Sacred and solemn Oath, administered to him in the Name of GOD, does in a high Degree take the Name of GOD in vain. How woeful is the State of this man! For whether by his false Report or Testimony, an Innocent man be pronounced Guilty, or a Guilty man Innocent, he becomes Guilty before GOD, the Great Judge of all, who by a Righteous Sentence will condemn him to the burning Flames. For He hath said, 
Rev. 21.8.  He will not hold him guiltless, he will not acquit him, he will certainly condemn him; and then most miserable must his State be for ever and ever. Now what Folly is it for any man, for the Prevention of a just Sentence upon a Guilty man, by a plain Perjury to draw such a dreadful Gild upon his own Soul! And the Folly is yet greater, and the Gild more dreadful, if an Innocent man by his false Report or Testimony be condemned to Death as Guilty. For he is then at once Guilty of Perjury and Murder. He at once contemns GOD, and brings the Blood of that man upon himself; and so justly deserves no less than double Damnation.  
Oh then remember all ye that may be concerned, that when ye come to take an Oath in a Court of Justice, ye stand not only before the Judge, but before GOD Himself, who stands as King and Judge in that Assembly, and will certainly avenge upon you the grievous Sin of Perjury, if ye should any way be guilty of it. Remember, O man, O woman, whosoever thou art, who shalt be called as a Witness of any Matter in the Court, Remember (I say) that Charge which Almighty GOD hath given thee in that Law, which He pronounced with a Voice of Thunder, from the midst of Flames of Fire, in Mount Sinai, saying. 
Exo. 20.16.  Thou shalt not bear false Witness against thy Neighbour. The very words which GOD then spoke are these, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shalt not answer a lying Testimony concerning thy Neighbour; that is, Being interrogated by the Judge upon thy Oath, thou shalt not, in thy Answer, give a false or lying Testimony, for or against thy Neighbour. This Oath, among the Jews, the Judge was wont to impose after this manner; 
1 Kin. 22.16. 2 Chr. 18.15. Mat. 26.63. Leu. 5.1.  I adjure thee by the living GOD that thou tell us the Truth in this Matter. Hence it's said in the Law, If a Soul sin (that is, If a Crime be committed by any Person) and one hear the Voice of Swearing (that is, of the Judge adjuring him) and is a Witness whether he hath seen or known of it; if he do not utter it, than he shall bear his Iniquity (that is, He shall not only contract the Gild of the Crime committed, but also bear upon his Soul the Gild of the Sin of Perjury, and so incur the manifest Danger of eternal Damnation.) And therefore all ye that are concerned, as ye tender the Honour of Almighty GOD, and the Salvation of your own Souls (which you pledge in your Oath) deal in all Things sincerely and truly, speaking, 
Psal. 15.2.  as becomes an Heir of Heaven, the Truth in your Heart; that Justice and Judgement may be rightly executed, and you, when you shall stand before the Tribunal of GOD, may appear with Poldness, and give up your Accounts with Joy.  
For thereiss a Great Day a coming, when all the World shall be summoned to appear before the Judgment-Seat of GOD. 
Rom. 14.10.  Never was there so Great an Assembly as that, and never shall there be any so great after it. All the Kings, Rulers, and Judges of the Earth, shall meet together at that Day: yea, then shall all men, both the Righteous and the Wicked, both the Living and the Dead, stand before the Face of the Judge, by his Sentence to be separated one from another, to receive their Reward or Punishment in their proper Place, from whence they shall never return to meet again or see one another's Faces more. This was represented in Vision to St. John, who thus reports what he saw; 
Rev. 20.11, 12.  I saw (saith he) a Great white Throne, and Him that sat on it, from whose Face the Earth and the Heaven fled away, and there was found no Place for them. And I saw the Dead, small and great, stand before GOD. And the Books were opened; and another Book was opened, which is the Book of Life. And the Dead were judged out of those Things which were written in the Books, according to their Works. What was thus represented in Vision, shall at length be executed in Reality; and we who are here present this Day, shall make a Part of that great Appearance. It infinitely concerns us all to prepare for it, for our everlasting State whether of Happiness or Misery will be determined by that Sentence or Doom, that shall be passed on us at that Day. We shall then either with unspeakable Joy, hear the Judge say to us, Come, ye Blessed, inherit the Kingdom; 
Mat. 25.34, 41.  or with unutterable. Horror and Anguish hear those dismal mall Words, Depart, ye Cursed, into everlasting Fire. Happy are we this Day, that we have yet Time allowed us, through GOD's indulgent Mercy, to prepare for that Appearance. Happy are we, if we have any of us hitherto walked in sinful Ways, that GOD is pleased this Day to call to us from Heaven in His Holy Word, 
Ezck. 18.23, 32.  saying, Return and Live. Let's remember, all our Words and Actions are recorded in those Books, which shall be laid open at that Day. Let us then so speak and do now, that we may not be asraid or ashamed that our Words and Deeds should be openly declared before all the World then.  
Let's then look upon the Court of Justice, the Congregation of the Mighty this Day, wherein GOD stands and judges amongst the Gods, as a lively Image of that Great Assize, wherein we shall all stand before the Tribunal of GOD; whom tho' we now see not, we shall then behold, manifesting Himself to us in the Humane Nature, but with Great Majesty and Glory, in the Person of CHRIST. 
2 Cor. 5.10.  For we must all appear before the Judgment-Seat of Christ, that every one may receive the things done in his Body, according to that he hath done, whether it be good or bad. Then, as in the Court of Justice we see the Judge sitting on the Bench, attended on either Hand with several Persons of Prime Quality, vested with Judiciary Power, we shall see the Son of man (the Lord Jesus Christ) sitting in the Throne of his Glory, 
Mat. 19.28. & Luk. 22.30.  and with Him his Twelve Apostles, 
1 Cor. 6.2, 3.  sitting upon twelve Thrones, judging the twelve Tribes of Israel. Then shall the Saints, by their Association to Christ, and Approbation of his Sentence, have the Honour to judge Angels, to judge the World. How glorious a Day will that be to the Just! For when Christ, 
Col. 3.4.  the Judge, appears, they shall also appear with Him in Glory. But how terrible, how dreadful will it be to the Wicked! When we see a Guilty man looking pale at the Bar, while the Judge is pronouncing the Sentence of Death upon him, let's think with ourselves, with what Horror and Trembling will Guilty Sinners appear at the Great Day before the Tribunal of Christ, when the irrevocable Sentence shall be passed upon them, whereby they shall be adjudged, to the Suffering of the bitter Pains of eternal Death! Oh how will they wring their Hands for Sorrow and Anguish of Heart, wishing they had never, never been born, rather than by a Life of Sin, which was but for a Moment, have plunged themselves into those unutterable Sorrows, those intolerable Torments which shall last to Eternity! Now what considering man would for the Gain of the whole World, nay for a Thousand Worlds be in the woeful State of a Guilty Sinner at the Judgment-Day?  
If a Picture of the Day of Judgement (as it is said) became the Means of the Conversion of a barbarous 
* Bogaris' King of Bulgaria.  King to true Christianity; how much more powerful and efficacious should so lively an Image and Representation thereof, as is a Court of Justice, wherein the Judge sits upon Life and Death, be for the Conversion of men to GOD, for the Persuasion of those who have hitherto lived in Sin and Wickedness, to break off their evil Courses, and lead a New Life? Yea, let the Consideration of the Coming of the Great and Dreadful Day of the LORD, 
Mal. 4.5.  awake us all to a speedy and serious Care for the Salvation of our immortal Souls. Let's make our Peace with GOD, by a hearty Repentance for our past Offences; and earnestly implore the Aids of His Grace, that we may honour Him for the Time to come by a better Obedience. Let the Fear of a deserved Punishment restrain us from Vice and Sin, and the Hope of a Glorious Reward quicken us to an unwearied Diligence in well doing. Let's so manage every Action and Affair of Importance, as if we should be immediately summoned to Judgement. Let's demean ourselves every Day of our Lives with such a Holy Circumspection, as if we looked every Day, every Night when this Great Day should begin. 
2 Pet. 2.10, 11, 12.  For, the Day of the LORD will come as a Thief in the Night, in the which the Heavens shall pass away with a great Noise, and the Elements shall melt with fervent Heat; the Earth also, and the Works that are therein, shall be burnt up. Seeing then that all these Things shall be dissolved. What manner of Persons ought we to be in all Holy Conversation and Godliness? 
Heb. 12.28, 29.  Let's then have Grace that we may serve GOD acceptably, with Reverence and Godly Fear. For our GOD is a consuming Fire. And then when that Great Day is come we shall appear before GOD, our Judge, with exceeding Joy, 
1 Pet. 4.13.  and being there openly honoured before men and Angels, by His gracious Acknowledgement of our Services and Sufferings for His Name and Glory, we shall ascend in Triumph into His eternal Kingdom, where we shall for ever live and reign with our Blessed Lord and Saviour JESUS CHRIST; To whom be Majesty, Dominion, and Glory, now and for evermore; AMEN.  
FINIS.