The Magistrate's DIGNITY AND DUTY.  
Being a SERMON preached on Octob. 30. 1653. at Paul's Church before the Right Honourable, THOMAS VINER, Lord Major, And the Aldermen of the City of London.  
Being the first Sermon after his entrance into his Majoralty.  
BY WILLIAM SPURSTOWE, D. D. Minister of God's Word at Hackney near London.  
Pium nomen impii reatus. Salu.  Job 29. 14, 15. I put on righteousness, and it clothed me: my judgement was as a Robe and a Diadem. I was eyes to the blind, and feet was I to the lame. 
LONDON, Printed by T. C. for J. Rothwell, at the Fountain and Bear in Goldsmiths-row in Cheapside, 1654.   

TO THE RIGHT HONOURABLE, THOMAS VINER, Lord Major of the City of London.  
Right Honourable,  
INstead of an Epistle, I am so far necessitated, as to present You with an Apology; to do myself so much right as to remove any suspicion of backwardness to fulfil Your commands, which the slowness of this Sermon in its motion towards You might justly beget. It hath some time since been called for by your Honour's order; and hath stuck longer in the birth than was meet it should, by reason of some intervening occasions which have been an hindrance unto the more early publishing of it: Else my willingness to perform Your pleasure might have been sooner visible, but not more real than now it is. But I hope it is neither too late to tender this small piece as an acknowledgement of my obligations to Your Honour for Your many favours: Nor yet to revive any affections which by the blessing of God upon it might be stirring in the preaching of it; so as to make them not to be abortive, or as untimely births that never come to a perfection. My desires are that You, and that honourable Bench, in which Yourself at present have the Chair, may all be as Trees laden with diversity of Graces: Such as a certain Historian styles Marcianus the Emperor, whom he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Trees not having only the leaves of Honour, but the fruits of Righteousness. And because that in most of You the Almond-tree doth flourish, and that Age hath made You more than grey; and that Death may and will ere long make You pale; that You may be like the trees planted in the house of God, which bring forth fruit in their old age, and are both fat and flourishing: that so serving Your Generation in holiness and righteousness, You may be rewarded with the rich blessings of life and glory. And this is the prayer of him, who is  
Your honours in all Christian service, WILLIAM SPURSTOWE.   

THE MAGISTRATE'S DIGNITY and DUTY.  
Being a SERMON preached on Octob. 30. 1653. at Paul's Church before the Right Honourable, the Lord Major and Aldermen of the City of London.  PSAL. 82. 2. God standeth in the Congregation of the mighty; (Or in the assembly of the gods.) He judgeth among the gods; (Or, in the midst he will judge the gods.) 
AS Medals do receive their worth, and esteem from the impression and Character which is put upon them, so do assemblies derive their honour and lustre from the persons which do constitute and make them up.  
The Scripture speaks of two kinds of Assemblies; the one of which it brands with infamy, and the other it dignifies with titles of praise. There is Coetus malignantium, an Assembly of wicked and violent persons, Psalm. 22. 16. whose designs do breath forth nothing but cruelty; and in their counsels David makes it a mark of the blessed man not to stand. There is Coetus praevaricatorum an Assembly of corrupt, and treacherous persons; and above this the Prophet prefers a barren and solitary desert; O that I had in the wilderness the lodging place of wayfairing men, that I might leave my people, and go from them, for they be all adulterers, an Assembly of treacherous men. Jer. 9, 2. There is Coetus illicitus, An unlawful and tumultuous Assembly Acts 19 40. We are in danger to be called in question for this day's uproar, there being no cause whereby we may give an account of this concourse, and unto this no sober and prudent man will join himself. There is an Assembly which though it be solemn, is yet so profane, that God will not smell in it. Amos. 5. 21.  
But there are also assemblies that are as glorious, as these are inglorious; that bear upon them the stamp of Majesty, as these do of ignominy. There is the general assembly of the firstborn, Hebr. 12, 23, in which all the heirs of glory shall be gathered together, and put into the full possession of that inheritance which is immortal, and undefiled, and that fadeth not away, 1 Pet. 1. 4. There are the assemblies of the Saints on earth, in which the order and beauty is such, as that it draws an awful respect from the beholders of them; God is greatly to be feared in the assembly of the Saints: and to be had in reverence of all those that are about him, Psal. 89. 7. There is an assembly in which the beams of Deity do shine so bright, as that it appears to be rather a convention of Gods then of men, of which we may truly say, what they of Lystra did concerning Paul and Barnabas, that the gods are come down to us in the likeness of men, Acts 14. 11. And such is the assembly, which is in the Text, in which as in a well ordered assembly you have two parts.  
First, the persons that do constitute and make it up: and they are such, as that the name of God is bestowed upon them; but without any addition of his attributes, and divine perfections. They are gods, but not immortal, not only wise, not unlimited in their Sovereignty, and Wil Things are not just because they will them; but because things are just, therefore they ought to will, and to enjoin them; Justice is the rule of their will, and not their will the rule of Justice,  
Secondly, the Precedent who is over, and above the assembly of gods. And he is such a person, who though he stand among them, is yet altogether distinct from them both in his nature, and in his power. They are Elohim, gods by office, and by patent. He is Jehovah, god by his essence and being. They are his Viceroys to rule and govern the affairs of men on earth, which is his footstool, and he is their absolute Sovereign, to whom they must give a just account in heaven. He is described, and set forth by two of his divine properties and perfections.  
First, by the property of his omnipresence and his omniscience. God standeth in the congregation of the mighty. There is no assembly, or meeting of the earthly Deities, but God is present at it, and stands among them. And he stands not like an Idol or Dagon, which neither hears nor observes any thing that is done; but he stands marking and weighing all their transactions from the beginning to the end. His eye beholds what they do, his ear hears what they speak, his hand writes down the sentence which they pronounce. Oh then how circumspect had they need to be, who have such a strict and severe observer of their actions always present among them!  
Secondly, by the property of his Justice, and power. He judgeth among the gods. When they judge, and decree righteous things, than he judgeth with them, and ratifies the edicts, and sanctions which they make; but when they turn judgement to wormwood, and leave off righteousness in the earth, Amos. 5. 7. then he judgeth the gods themselves, then in the midst or openly in the sight of others, he breaketh in pieces mighty men without number, and sets others in their stead, Job. 34. 24. 26.  
I shall begin with the first part, viz. the persons which do make up and constitute the solemn meeting, and convention which the Text speaketh of. And I shall make it the principal drift of my present task to speak of them, and to them. The second part I shall only touch upon by way of application, and enforcement to move those who are called gods, to behave and carry themselves like gods, doing nothing unworthy of so great a name. Monstrosa res est gradus summus & animus infimus, sedes prima & vita ima. A high seat and a base mind, a principal place, and a common behaviour, is a thing not only unsightly but deformed and monstrous, as Bernard tells his Eugenius.  
In the handling of the first part, I shall propound for the explication of it three particulars,  
First, who they be that are called gods. It is a title that is not vulgar, and will not fit every person, no more than a Crown will suit with every head, or a Sceptre with every hand. Select and choice persons they must needs be, and such as bear a more lively resemblance of God than others, who have his own name conferred upon them.  
Secondly, I shall show how they neither are, nor may be called gods.  
Thirdly, what those respects are, in which they may be justly styled gods, for it is not a title without reality. He that hath imposed upon them his name, hath also imparted unto them his power.  
First, who they be that are called gods. They to whom this high appellation is given have also many other names of eminency bestowed upon them in the Scripture. They are called Vertices populi, the Heads of the people, Numb. 10. 4. Such as are as far above the common rank of men in their worth, as Saul was above the people in stature, who when he stood among the people, was higher than any of the people from the shoulders and upwards. 1 Sam. 8. 23. They are Scuta terrae, shields of the earth; Psal. 47. 9 which among all military instruments were the most honourable, and were wont to be preserved with the greater care, and adorned with the greatest cost. They are Saviour's or deliverers, Judg. 3. 9 which is a word of that Emphasis, as that Tully saith, Ita magnum est, ut unto verbo exprimi non possit. It is so great, as no one word can express the force of it. They are called Surgeons, or Binder's, Job. 34. 17. Shall he that hateth right, govern? or as it is in the Hebrew, bind. It is their office justissimas facere luxationum compositiones, to heal Ruptures; in a State, and to set every bone in its just place. They are foundations, Psal. 82. 6. upon the strength of which the weight of the whole building stands, and is preserved from ruin and sinking. If the foundations be destroyed, what can the righteous do? Psal. 11. 2. They are Fathers, Isa. 49. 23. which is a name, as Tertullian observes, that includes both power and goodness; Who hath more power over his child then a father, to do with him as he pleaseth? and who hath more bowels, to do every thing for him which he desireth? All these and many other more titles of honour doth the Scripture heap upon those persons, who in the Text are called Gods, which is of all the greatest, and the highest. And they who are here dignified with the name of gods, are no other, than the bench and seat of lawful Magistracy; to whom he hath given power and authority by a charter from Heaven, to order and regulate the affairs of the sons of men on earth; and to prevent all that confusion and ruin, which would inevitably fall out, if every man should be left to do what ever is right in his own eyes. Now the end that God hath set so many sacred signatures, and marks of honour upon their persons, is;  
First, that they may the better read their duty, and know how to carry themselves in the discharge of that great trust which is reposed in them. It is not that Haman like they should swell with pride, and make no other use of their power, then to execute their lustful passions of wrath, and revenge upon every one that Mordecai like cannot stoop and bow, to break God's laws, to fulfil their imperious wills, that are vitiated with corrupt and morbid humours. Such a temper is more fit for those that are Nimrods', hunters of men, Gen. 10. 9 then for them that are nursing-fathers', Isa. 49. 23. For such as are Flagella dei, the scourges of God, (as Attila was wont to be called) that are permitted by him to chastise and afflict a people for their sins; then for such that are ordained Ministri dei, Ministers of God for the good and benefit of them over whom they rule, Rom. 13. 4.  
Secondly, the end is, that thereby God might implant in the minds of men an awful reverence towards their persons, and a willingness to yield obedience to their just commands. If we consider how like unto the Sea the multitude is in its motions, which every blast of wind doth disturb, and makes to become tempestuous; and how like they are in their passions unto tinder, which every spark that falls doth kindle and set on fire; Is it not a wonder that oftentimes the presence of one, or a few Magistrates should not only bridle their fury, but also calm it, and allay it? that one word from their mouths should extinguish the fire of sedition, that is ready to break forth into a flame? as Caesar did the mutiny of his whole army, only by saying, Quirites. How can all this be, but that God himself hath imprinted his own name upon Magistracy, and by their several titles, as by so many golden letters hath made it to be read and seen by every eye, that there is a divine constitution under an humane person?  
The second particular propounded is, to show in what respects Magistrates are not to be esteemed gods. For as there are sundry respects in which they truly may, and aught to be reputed gods; yet there are divers others also, in which they ought not to be called gods. Four I shall touch upon, though more may easily be added to them.  
First, they are Nuncupative gods, by their titles and appellations; but they are not gods in their being and essence. They are neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gods in their substance or nature, or in the least manner like un to God in their being. The divinity is not stamped upon their persons; but upon their office. Their divine constitution doth not change their native condition: there is a wide difference between the lofty Cedar that grows in the mountains, and the low Myrtle that is in the valley; but yet they are both but vegetative beings, and have the earth as their common parent: So between the greatest Monarch and the meanest peasant there is a vast disproportion, but yet the original and principles of their being are the same. What the oppressed Jews spoke, that were in bondage to their brethren, Our flesh is as the flesh of our brethren, our children as their children, Nehem. 5. 5. may be truly said of all earthly gods, their offspring is as the offspring of other men, and their own flesh, as the flesh of others; their diseases are as many, their pains as bitter, their life as uncertain, their death as certain. Pares nascuntur, pares moriuntur; in the womb, and in the tomb they are all alike. All their excellency ariseth from their office, and that communicates to their persons such an honour and reverence, as that men may not despise them, as the sons of Belial did Saul, 1 Sam. 10. 27. or reproach them, as Shemei did David, 2 Sam. 16. 7, God himself hath strictly forbidden it, Exod. 22. 28. Thou shalt not revile the Gods of thy people. They are to have osculum oris, the kiss of the mouth, to testify the reverence of the outward man; thus Samuel kissed Saul, 1 Sam. 10. 1. they are to have vota cordis, the prayers of the heart, to evidence the affection of the inward man; and this the Apostle enjoins, 1 Tim. 2. 2.  
Secondly, they are not Gods by way of Irony, and derision, as the Idols of the Heathen in Scripture are called gods, or as the Gluttons belly is called his god, or as the covetous man's money is said to be his god. This honourable title God doth not give to Magistracy, as the Soldiers did the name of a King unto our Saviour, Matth. 27. 29. Arraying him, Crowning him, bowing the knee unto him, not to worship him, but to scorn him. God is more jealous of his name, then to give it for any such purposes. And yet in thief licentious times, wherein the worst of men take a liberty both of speaking, and doing what they please, how is the Sacred Ordinance of Magistracy trampled upon with the foot of Pride, and Scorn? How is it with loud clamours cried down, as if it were a thing altogether useless, and unprofitable; like to some old heartless and useless drug, that hath lost all its virtue and efficacy? Yea, how is it looked upon by many, as a powerful obstacle, and hindrance unto the growth of Christ's Kingdom, and the enjoyment of those glorious liberties, which best suit Gospel times, and therefore they think it fit that it be wholly removed, and dealt with, as Ezekiah did with the brazen serpent, which being no more an ordinance, but an Idol, he broke it in pieces, and called it, Nehushtan, 2 Kings 18. 4. But if there were not very strange suffusions upon the eye of these men's reason, Magistracy which is in itself a strait and right object, could never appear to be so crooked, as to be deemed rather a stone of stumbling, than a cornerstone to support the building; to be an Idol to be broken, rather than an institution to be preserved. For who can be, either to story common, or sacred, so great a stranger, as not to know with what innumerable evils that Monster of Anarchy hath always been attended? If we look into the Book of Judges, we shall find that when there was no King in Israel, or Ruler that might put them unto shame, there was gross Idolatry set up in the seventeenth Chapter; there was Violence, Rapine, together with shedding of blood exercised in the eighteenth Chapter, there was Uncleanness, and Ravish unto death in the ninteenth Chapter. If you look into the late Annals of Germany, we may find that it was the scene where these and such like evils were acted over again with greater rage and fury, when those who were professed enemies to Government and Authority had got power into their hands. And can we at home ever expect to gather Grapes of these Thorns, or Figs of these Thistles? The Persians had anciently a custom, that when their chief Ruler died, there should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a lawlessness, and liberty for five days after, that every one might do without control what he pleased: Now in this short interval of government, there were such robberies, murders, violences of all kinds committed by the headless multitude; as that they were exceeding glad that government should take place again. And should there be but such a liberty amongst us but for the space of so many hours (which God forbidden) many that are not now sensible of the benefit of Magistracy, would if they had not put off humanity, quickly change their opinion, and as strongly desire it, and wish for it, as before they loathed and despised it.  
Thirdly, Magistrates are not gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to equality of power and dignity. The blessed and glorious persons in the Trinity, though they have an order among them; yet they have no priority or posteriority; though they be distinct subsistences, yet they have an unity of essence: they are all equally God, and alike infinite in their power, wisdom, and goodness. But so it is not with the earthly gods; their power, their honour, their wisdom, are not equal or alike in all; though they be as so many lines that derive their being from one common centre; yet they do not equally stretch themselves towards the same circumference. Some are like Stars of the first magnitude, that move in an higher orb; others are as Stars of a less magnitude, that have their motions in a narrower and lower sphere. Some have potestatem vitae & necis, the power of life and death; others have only the power of custody, and of inflicting lesser punishments and censures. Some are as the fountains of authority, and others are as the rivulets that flow from them. This distinction the Scripture itself makes, 1 Pet. 2. 13. when it exhorts believers to yield submission to every ordinance of man, for the Lords sake, whether it be to the King, as supreme, or unto other Governors that are sent by him. But as Gold hath the name of Gold when it is in the thin leaf, as well as when it is in the massy wedge: so are the lowest Judicatories an assembly of gods, as well as the highest. Nazianzen speaking of Magistrates, resembles those that are of the first rank, unto pictures that are drawn from head to feet; the middle sort, unto such pictures as are drawn no further than the girdle; & the lowest, to such as go no further then to the neck or shoulders. But all have the name of gods; as the smallest penny bears upon it the image of the Prince, as well as the greatest piece, though in a less character and compass.  
Fourthly, they are not gods in regard of the ultimate end of their office, or of their actings in it. God, as he is the fountain of all being; so is he the end of all being. As all things are of him, and from him; so must all things be for him, and to him, Rom. 11. 33. He can have no other centre of his actions, than his hononr and glory, no more than he can have any causes of his being besides himself. As he is Alpha, so he must be Omega. In this respect no Magistrate, or Assembly of gods can be like unto God; because they are his Ministers, whom he hath ordained for the good of others, Rom. 13. 4. They are as lamps that spend and waste themselves to enlighten others. They are as the eyes in the body, which look not upon themselves; but are exercised in watching for the safety of the least member. And when any Magistrate ceaseth thus to act, he is then both most unlike God, and most unworthy of the high Name and Title of a god. A selfseeking Magistrate is one of the worst of plagues & judgements that can befall a people; he is as a gangrene in the head, which brings both a more speedy and a more certain ruin, then if it were in some inferior and less Noble part of the body. He is not then a Shepherd to defend the innocent sheep, that run unto him for protection; but a wolf, to worry and devour them. He is not then an Olive-tree, that drops fatness, but a Bramble, from which fire comes that burns up and consumes the Cedars of Lebanon. He is not a Sun, that is the public servant of light unto the world, and shines not for itself, but others; but a Comet that scatters abroad malignant vapours, and by its blazing bodes nothing but ruin. He is not in the politic body as a sanguifying Liver in the body natural, that sends forth nourishment to every member, and fills every vein with blood; but as an ill and distempered Spleen, that robs the whole of its due nutriment, to make itself great, above what is convenient for its own welfare, and the good of every other part. And oh! that we had no better evidences than jealousies, and presumptions, that many among us, who are called by the name of gods, might be said to be selfseeking gods; that many who sit in public places were not biased with private respects; having it more in their designs, and in their thoughts, how to make themselves great, then how to make the Public prosperous, by causing judgement to roll down as waters, and righteousness as a mighty stream. Amos. 5. 24. The learned Tully who was a zealous Patriot, and lover of his country, did wish two wishes, though he never saw either of them affected: the one was, that he might see Rome settled in its just Liberties: the other was, that he might see every man's estate proportionable to his affection and love unto the public. And surely if this wish might take place in our times, I believe the purses of many would be more empty, and the coffers of the State would be more full.  
The third particular propounded is, to show how lawful Magistrates are called gods. For it is not a naked title, which conveyeth nothing of substance and reality with it. They are not gods, as an Herald is a King at Arms, who hath only the name of a King, but nothing of the dignity or Revenues of a King. He who hath given this name of excellency unto them, hath derived an answerable power and authority, in regard of which they may be justly called gods, and that in a threefold respect.  
First, they are gods by way of Representation as they stand in his stead, and have the managing of all affairs which concern his sovereignty and glory. The Earth is the Lords, Psal. 24. 1. and to him whose the earth is, doth all power and dominion belong, Psal. 62. 11. Now because men cannot bear the immediate dispensations of God, no more than the Israelites could his giving of the Law from the Mount, but cried out unto Moses, speak thou with us, and we will hear; but let not God speak with us, lest we die, Exod. 20. 19 Therefore hath God been pleased to convey his power, justice, and wisdom by the ordinance and institution of Magistracy; but yet after such a manner and way, as that all the transactions of justice, and all the ensigns of power and authority are truly his, and not theirs. The Laws which they rule by are his, and not theirs; The legislative power is not theirs, but only the executive power. There is one lawgiver, who is able to save and to destroy, James 4. 12. The Throne on which they sit is God's Throne, 1 Chron. 29. 23. Solomon sat on the throne os the Lord. The Sceptre which they bear in their hand it is God's Sceptre, Exod. 4. 20. Moses had the rod of God in his hand. The judgement which they give is God's judgement, Deut. 1. 17. You shall not be afraid of the face of man, for the judgement is Gods.  
Secondly, they are gods in respect of that peculiar honour and dignity which is put upon them above others. They are all sons of the most high, Psal. 82. 6. But how? Not by Generation; so Christ is the only Beloved, and the only Begotten Son of God. Not by Adoption; so Believers only are called the sons of God, being by a spiritual conformity unto him made like unto him, and bearing the Image of God upon them as a child doth of his Father. But they are sons of God by way of Eminency: their office and power being above and over all others, as being his Deputies, & Vicegerents: their persons being more sacred, as being his Anointed one's: their relation to him being more singular and special; as being in a more immediate subordination unto God than others are. Now this title of sons, God gives unto Magistrates, that he might the better draw and win men to yield a just subjection & obedience unto them. The sons of great Personages have respects & observances given to them, which are denied unto their servants; when the one are slighted, the other usually are regarded. The Lord of the Vineyard, when his servants were beaten and killed by the husbandmen to whom he sent them: did yet expect, that their behaviour and carriage to his Son would have been far otherwise, and upon that ground he sent him, saying, they will reverence my son, Mat. 21. 37. But when violence was done unto him, than messengers to offer peace are no more sent, but an Army to destroy. And so when men despise dignities, & lightly esteem the sons of the most high, whom God would have to be honoured, A cruel messenger shall be sent against them, Prov. 17. 11.  
Thirdly, they are gods in respect of their Call and mission. He called them gods unto whom the word came, John 10. 35. They are not only suffered by him, but sent of him, 1 Pet. 2. 18. When men become Rulers only by God's permission; then the worst of men do get into the Throne of Sovereignty and power, being suffered by God to break Nations in pieces with a Rod of Iron, and not to govern them with a golden Sceptre. Cedrenus tells a story, that when Phocas the Parricide had made his way to the Empire, by the blood of Mauritius his predecessor, there was a religious man that did in an expostulatory manner complain to God, saying, Lord wherefore hast thou made this man Emperor? And an answer was returned by God unto him, quoniam non inveni pejorem. Because I have not found a worse. It seems the sins of the Roman State were grown to such an height, that if God could have found out a worse instrument than Phocas to afflict them, they should have had him to sit at the helm of government. But when God doth by his Warrant and Commission call men unto the office of Magistracy, he chooseth men that are fit and meet to sit in that Assembly of gods, over which he is Precedent. It was hiram's expression to Solomon, Because the Lord loved his people, therefore hath he made thee to be King over them; 2 Chron. 2. 11. Now this Call of God, whereby any have Authority and power given unto them, is either extraordinary, or ordinary: the one is immediate from God, and thus Saul, David, Solomon, were all set upon the Throne of Israel; but this Call is not now to be expected. The other is mediate; which is by the designation and appointment of man. Thus Moses did by the advice of Jethro, select and choose out of the people such persons as were endued with qualifications fit for Magistracy, to be Rulers over the people, Exod. 18. 15. And this is the Call which is usual and constant, which being after a regular and due manner performed, becomes the Call of God. But a Call there must be, to give a title to Magistracy: or else it is not an Authority, but an usurpation; not a mission, by God's ordinance, but a permission by his providence. As to the weighty Office of the Ministry, no man may presume to entitle himself; or to run unless he be sent, without being an intruder: No more may any man take the liberty to  himself with the robes of Magistracy, and to sit in the assembly of the gods, without a just and lawful Call thereunto.  
I have now finished the several particulars that were propounded for the explication of the first branch of the Text; by showing who they are, that are styled an Assembly of Gods: And in what respect Negatively, they are not Gods: Positively, how they are, and justly may be honoured with the name and title of Gods. The few sands of time that are not yet run, I shall allot for the application.  
And are Magistrates Gods? Oh! then how many are there, that in the Assembly of gods, are not Stars, but Spots: who are as unworthy to be reputed gods, as the dust and dark earth to be a shining Planet. They are honoured with the name; but they do nothing that may honour the Office to which they are called. Some there be that are Idol-gods, which have eyes and see not, ears and hear not, hands and handle not; that are as useless in their places, as Images are in Churches. Others there be, to whom this name can not otherwise agree, then by an Antiphrasis, or contrariety, like Diogenes his servant; Manes, à manendo, because he was every other while running away; so they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gods because without God, Atheists both in opinion and practice; of the same stamp with the unjust Judge, who neither feared God, nor regarded man, Luke 18. 2. Some there be that are Gluttons and Belly-gods, who eat of the fat, and drink of the sweet, which great and high places afford; but altogether neglect the weighty things of judgement, mercy, and truth; that waste not only the morning, but the day in the sensual pleasures of the palate; and thereby bring a woe upon the Land where they are Rulers, Eccles. 10. 16. And are there not others that are haughty and proud gods, that delight to imitate God in his lightning and thunder: in making men to tremble at their threatenings, and to dread every frown that sits upon their brow; but love not to be like him in the darting out the amiable beams of goodness, and gentleness? Are not others Avaricious gods, who set their hearts upon nothing but the increase of riches; making themselves great not only by the sweat, but by the blood of many, whom they by oppression have squeezed and drained, as grapes that are trodden in the Winepress! O what irreconcilable contradictions are these! to be a God, and yet an Idol; a God, and yet an Atheist, a Glutton: a God, but yet proud, covetous. Who ever heard of such gods, unless it were among the Heathen, where the matchless impiety of many persons was the chief ground of their being made and reputed gods; as may appear by the impure stories which themselves do report of them? But, O let it never be told in Gath, or published in Askelon, that amongst Christians, that profess not only Religion, but a Reformation, those are honoured with the sacred title of gods, who have by their impure lives made a forfeiture of the name of men. The lose walking of many Christians was (as Salvian complains) made by the Pagans the reproach of Christ himself, saying, Si Christus sancta docuisset, Christiani sanctè vixissent. If Christ had taught holy doctrine, surely his followers had lead better lives. But, O let there not be an occasion and advantage given for any to take up unworthy thoughts of God, who wils no wickedness, so as to judge him to allow and favour profaneness, injustice oppression, because that they who are called gods do abound in the practice of those and such like sins. And to this end it concerns those who have a power either to elect, or to confirm any person in the office of Magistracy, to be circumspect whom they take into the Assembly of the Gods, that so no dishonour reflect upon God, whose name they bear; or contempt be poured forth upon the office, by making it vile, by the foul enormities of those that are betrusted with it. The irreligious behaviour of Eli his sons, made the offering of the Lord to be abhorred, 1 Sam. 2. 17. And so doth the impiety of Magistrates make Magistracy itself to become despicable in the eyes of the people.  
A second Application directs itself to you, Right Honourable, and to those that are Assessors with you on the bench of Judicature; that you would do worthily in this our Israel, and show yourselves no other than an Assembly of Gods, by executing judgement, and working righteousness, which are the great works by which God is known, Psal. 9 16. Without you, what are the Laws, but leges cadaverosoe, liveless and unactive carcases, as instruments without the touch of a skilful hand, that make no melody, as Vines that creep along upon the ground, and become unfruitful for want of support? What are they, but as the Letter without the Spirit, which profiteth not? It is you alone that must make them to live, to bear fruit, and to be useful for the good of this great City, and those over whom you rule. I confess indeed, that the times into which you are cast, are full of difficulty; and such of which we may say, as Livy sometime did of the Roman State, Nec remedia possumus far, nec vitia; that we can neither bear our medicines, nor yet our maladies: we groan under the one; and yet are impatient of the other. But yet, however let me beseech you, to do what in you lies, to keep Laws, Liberties, Religion itself, from an irrecoverable shipwreck; and if you perish in your work, yet will you live in your name. In naufragio laudandus est Rector, quem mare obruit clavum tenentem. That Pilot dies nobly, who (saith Seneca) perisheth in the storm with the Helm in his hand. Endeavour to make good those titles of eminency with which God hath honoured you above others; and to be as much above them in goodness, as you are above them in greatness. You are Mountains, Micah 6. 2. O then be like the mountains of Myrrh and Frankincense, which send forth a sweet smell, Cant. 4. 6. and not like those of Mizpah and Tabor, upon which snares and nets are spread, Hosea 5. 1. You are Healers, Isai. 3. 7. be then as compassionate Surgeons, that mind more the welfare of their Patient, than their profit. You are Leaders, Isai. 9 16. be then neither blind Guides, nor false Guides, to seduce into the paths of error, or to lead into the pit of destruction. You are Nursing-fathers', Isai. 49. 23. be not then Egyptian taskmasters, that made Israel to sigh bitterly under their cruel bondage. In one word, you are Gods, which is a title paramount, a name that excels every other name; O therefore let not this pious name be joined to a godless life. As ye are gods, so be like God, and that in these particulars.  
First, be like him in holiness. Aristotle in ranking the moral virtues, gives the precedency unto Magnanimity; but the Scripture, in setting forth the Characters of a Magistrate, puts holiness as the first, Exod. 18. 21. as being a Robe both of the greatest beauty & necessity. Without holiness you may be Judges on Earth, but you can never be without it Judges in Heaven, 1 Cor. 6. 2. And what comfort can this be to any, to sit here upon the bench of Judicature, and hereafter to stand trembling at God's bar? to be here a Judge for a few days, and afterwards to be an eternal prisoner? to wear here a Chain of gold as an ornament, and hereafter to be bound with the chains of darkness for ever? O therefore, if you would not have your glory and honour to expire in so shameful a period, let holiness shine forth both in your persons and office.  
First, be holy in your persons and families. Let not your dwellings be stained with open profaneness in those that are your followers, and filled many times with more disorder than Taverns themselves, having more oaths sworn in them in one day, than there are prayers made in a whole year: having plenty of healths drunk in bowls of Wine, but no sweet odours offered to God in Golden vials, which are Sacrifices more meet for Christians, Rev. 5. 8. These, and such like things, they are a reproach to any family where they be found; but much more to the family of a Magistrate, and make their sins to be of a deeper die then their Scarlet with which they are clothed.  
Secondly, exercise holiness in your office, by preferring the dignity and esteem of those things upon which God hath set an eminent mark and character of sanctity, that they may have that observance and reverence which is due unto them. And here give me leave to instance in three particulars.  
First, be careful that the holy name of God be not polluted by wicked miscreants, and Atheistical Russians that scorn to use it in prayer, and yet spare not to rend and tear it by hellish and fiery execrations, and to set it as a seal to ratify the worst of lies and falsehoods. Late Statutes have raised the penalty of swearing; but yet oaths are as cheap as ever. And from whence comes all this, but from the negligence and lukewarmness of Magistrates that have no zeal to stop the growth of so foul and spreading a sin?  
Secondly, do you that are called Gods, improve your power and Authority for the solemn sanctification of God's day: the beauty and lustre of which hath of late been more impaired then ever, both by corrupt opinions and practices. It was wont to be England's glory that it did excel other Nations in a religious observance of the Lords day; but now it is to be feared that the open contempt and neglect of this day will become both its shame and ruin, being for Apostasy from what it hath professed branded by the world, and severely punished by God himself.  
Thirdly, show forth a holy zeal in defending and preserving the life of Religion, and the light of the Gospel; both which are in greater jeopardy to be destroyed then ever they were since their first plantation amongst us. For when had Antichrist greater hopes of bringing us back again into Babylon, then at present? Are not all laws laid asleep, which were as so many bridles in the jaws of Popish Emissaries, who now like the wicked walk up and down on every side? Have we now any Shibboleth that may distinguish a Gileadite from an Ephramite, a Protestant from a Recusant? Are not all divisions and differences both spread and fomented by their artifices, that they may thereby scandalise our Religion, and ensnare such as are weak in the faith, by pleading the unity of their Church, though it hath more rents and patches in it then a beggar's coat? Is not the vigilancy of the Locusts that are amongst us greater than ever? and the spirit of slumber which is fallen upon us, deeper than ever? Who is it that observes how many of our green and pleasant things are eaten up by them, and how few are left? Surely unless by your wisdom and courage some means be thought upon, and set on foot, that may like a strong West wind take away these vermin, and cast them into their Tiber from whence they came: I may truly say, there is but a step between Ruin and this ancient City.  
Secondly, be ye who are Gods, like God in the exercise of Justice without partiality, and respect of persons: so as not to weigh the poor man's cause by the balance of the law, and the rich man's cause by the balance of favour and affection: to be a hateful tyrant to the one, and a shameful flatterer to the other. The Silkworm in the Fable, boasted to the Spider, that the threads which she spun, did captivate Nobles and great ones; but the web which the Spider made, did serve only to catch Flies. And such should be the laws, and the execution of them by Magistrates, which have strength and power in them to take hold of great men, when offenders, as well as of the poor, who usually most feel the smart of them. What honour is it for a Judge, to stock, to whip, to mulct a malefactor that is poor and friendless, and to court with civilities a Right worshipful swearer or drunkard? to be full of Invectives against the one, and to be mute before the other? Is this to fulfil the office of a Magistrate, who by his oath is bound to do justice without fear, and without favour? I have read, that in Justinians time the Oath of the Judges had dreadful imprecations annexed unto it, whereby they did wish unto themselves, that if they did not do right unto every one, the trembling of Cain, the leprosy of Gehazi, the lot of Judas might befall them. Though there be no such bitter ingredients put into your Oath, that might make it to be like the water of jealousy; yet let me tell you, that God can inflict upon corrupt Magistrates judgements that may be parallel to these. He can by letting his dread fall upon them, make the joints of their loins to be loosed, and their knees to smite one against another: He can cause a leprosy to cleave to their estate, which shall make it unclean both to them; and their posterity. He can, by filling their consciences with horror and despair, make them to say as Job did, My soul chooseth strangling and death, rather than life. And therefore be wise, O ye Rulers, and consider often what comfortable answer your consciences can make to that question of David, Do ye indeed speak righteousness, O congregation? do ye judge uprightly, O ye sons of men? Psal. 58. vers. 1.  
Thirdly, be like unto God in wisdom and mature deliberation, that so rashness and precipitancy may not blemish the sentence and decree which you pass, nor make others to cry out, that their cause is judged, but not examined. Justice in the Emblem is represented with a balance in the one hand, and a sword in the other; and first, matters must be weighed by it, that so it may be seen on which side truth lies, before an equal sentence and judgement can be passed. He that useth only the sword, and not the balance, may smite an innocent Naboth, and acquit a guilty Ahab. A Judge, though he is to be Coecus in exequendo, blind in the impartial execution of the law; yet is he to be Oculatus in dijudicando, eagle-eyed in the scrutiny and disquisition of all matters that come before him, whether judicial or criminal. Though he is not to know any persons, yet he is to know and understand every cause; and to be more circumspect, in regard that truth ofttimes stands like a little mark in a wide field, which cannot be easily discerned; especially when it is hid by the false accusations of a malicious informer. Thus David was slandered by wicked Doeg, unto Saul, 1 Sam. 22. 10. Or when it is disguised by the arts and insinuations of the Advocate; and thus Paul was misrepresented to Foelix by Tertullus the Orator, Acts 24. 5. Or when it is darkened by the want of evidence and testimony to give light unto it: and thus it was in that eager contention between the two mothers for the living child, 1 Kings 3. 22. Now in these difficulties, if the eye of wisdom in a Magistrate should not be awake to discern; if prudence should not be more than ordinary to direct, how quickly might judgement be turned into gall, and the fruit of righteousness into hemlock? how soon might the sword of justice be stained with the blood of innocency, by having the edge of it turned upon the righteous, and the back of it towards the wicked? Do you therefore who are in Authority, and sit in the high places of Judicature, make the prayer of solomon's, when he was called to the Throne of his father, to be frequently yours, in ask of God an understanding heart to judge his people, that you may discern between good and bad, 1 King. 3. 9 And make the practice of Job your constant pattern, to search out the cause which you know not, Job 29. 16.  
Fourthly, be like God in mercy, who is by the Apostle represented unto us both as a Father, and as a Judge, in one and the same verse, 1 Pet. 1. 17. All whose ways are by the Prophet said to be mercy and truth, Psal. 25. 10. He hath not one path of truth, and another of mercy; but they are both interchangeably woven and twisted one within another, and thereby are made a mutual foil to set off each others beauty. In the highest manifestation of God's justice upon sin, in which it and mercy did seem to be at an irreconcilable distance, his wisdom found out a way for righteousness and peace to meet and kiss each other; by making his Son a Surety to suffer punishment for man's sin, and an Head to sanctify his nature, and to restore to him his image. It should therefore be the greatest care of those who are called Gods on earth, to preserve the unity & concord of justice and mercy in the exercise of their office, as the two fairest Jewels that do most adorn Authority; as the two strongest pillars that do best support it, and establish it upon the surest Basis. The Throne is established by righteousness. Prov. 16. 12. The Throne is upholden by mercy. Prov. 20. 28. Justice without mercy turns into rigour, and so becomes hateful; mercy without justice turns into fond pity, and so becomes contemptible. As then the Rod of Aaron and the Pot of Manna were by Gods command laid up in the same Ark: so let Mercy and Justice be both preserved entire in the bosom of the same Magistrate; And the one will render his Authority awful; and the other will make it amiable & full of complacency.  
And now to move you to demean and carry your felves as so many living pictures of the great God, and to make his excellencies to shine in the righteous administration of your Office, I shall briefly propound two arguments which the Text in two words doth suggest.  
First, God stands in the congregation. The Ethiopians were anciently wont to set an empty chair in the midst of the judgement place, to put them in mind that God was present among them, as Lorinus reports. Others say twelve, to signithat the Angels were spectators of them. But you need no such significant Ceremony to quicken you to the doing of righteous things. The memento in the Text, that God standeth in the congregation of Gods, duly thought upon, and believed, cannot but be more prevalent than all other Remembrances whatever. What soldier is there that will be a Coward in the presence of his General? What servant is there that will be a loiterer under the eye of his master? And what Magistrate is there that will or can be corrupt, that believes God to stand at his right hand? Will he not say with Joseph, how can I do this great wickedness, and sin against God? Gen. 39 9 will he not say with Job, what then shall I do when God riseth up? and when he visiteth, what shall I answer him? Job 31. 13.  
Secondly, God judgeth the Gods themselves. Though you here sit upon Thrones, yet you must ere long stand at his Tribunal, and be openly judged in the sight of Angels and men. Though now you weigh and scan the actions of others by your beam, yet you must be weighed by the balance of heaven, and woe unto you if you be found too light. God weighed Belshazzar in the midst of his cups, Dan. 5. 27. And so he may do you in the midst of your oppression and tyranny. And the greater your sins be, the lighter you will be in the scale of divine justice; but the heavier will be your condemnation. God weighed the rich man in the midst of his security, and while he promised himself the rest of many years, that night he required his soul of him, Luke 12. 20. And so he may deal with you while you bless yourselves in your heart, saying, I shall have peace, though I walk in the imaginations of my heart, and add one iniquity to another. Deut. 29. 19, 20. If therefore there be any whose consciences tell them, that though they sit in the Assembly of the Gods, they yet do things most unworthy of their name and office, Let them consider, that he who judgeth without respect of persons must be their Judge, whose sentence they cannot fly, whose wrath they cannot bear. And this amazing thought (if any thing) will make daniel's counsel to Nabuchadnezzar, to be most acceptable to them, To break off their sins by righteousness, and their iniquities by showing mercy to the poor; if it may be a lengthening of their tranquillity. Dan. 4. 27.  
FINIS.   

ERRATA.  
PAge 22. line 7. for affected, read effected. p. 29. l. 8. for dust, r. dull.