The Beautify of Magistracy, Subpart 1 – Subpart 4

The Beautify of Magistracy · Subpart 1 – Subpart 4

p. 193Doctrine.

That the God of Heaven hath appointed Magistrates to be Gods on earth.

He is God by Nature, and he hath given them to be Gods by Name. The Deity was by Incarnation cloathed with the Humane Nature; and Humanity is here by Gods designation cloathed with the divine name, I will praise thee before the Gods, saith p. 194David; Psal. 83. 1. that is, The tune of my heart shall be high in singing thy praise, even before them that are by thy command highest in place.

The Sun in the higher world shineth most gloriously, yet he communicateth some of his light to the Moon, whereby she surpasseth (and is as Queen among) the glittering Stars: So God the true Sun is infinitely above all; he shineth eminently with his own native light and lustre; yet he bestoweth of his beauty and brightness on some men, whereby they excel and are above others in this lower world.

For the Explication of this truth, I shall only shew in what respects Magistrates are called Gods, and then proceed to Application.

Magistrates are in a two-fold respect called Gods.

1. In respect of their honourable dignity.

2. In respect of their answerable Duty.

It speaketh that their priviledge is high, and that their practices should be holy.

1. In respect of their Dignity,Ceterum hic nomen sicuti paulo post, & aliis locis pro judicibus sumitur, quibus specialem gloriae notam insculpsit Deus, Calv. in Psal. 82. 1.Ps 82:1 God speaketh the nature of Magistracy to be honourable by the names which he giveth to the Magistrate. Government is not a mean employment, but a great preserment. Magistracy is here by God himself invested with Majesty.

It is observable that God ascribeth to Magistrates the most honourable names among men. Great men, 2 Sam. 3. 38. Nobles, 2 Chron. 23. & 30. Princes, Psal. 83. 11. Kings, his Kings, Psal. 18. ult. Fathers,Magnifica existimatio, Honor, Gloria. Eras. 1 Sam. 29. 11. Chief of the people, Iudg. 20. 2. Heads over the people, Exod. 18. 25. Dignities, Glories, Iude v. 8. The Ancients of the people, Isai. 3. 12. not only because aged persons were ordinarily elected; for with the ancient is wisdom, and in length of dayes understanding, Iob 12. 12. but also becauseMaxima d…betur capiti, &c. aged persons are honourable p. 195persons. Men are commanded to bow down before the hoary head, and reverence the Ancient, Levit. 19. 32.

Nay, God giveth Magistrates not only those names which are in most esteem amongst men; but the names of Angels.

Angels are the perfection, as it were, of the Creation, the top-stone of this glorious building. When the Spirit of God would speak a thing, or person to be excellent, it doth resemble them to Angels. My Lord is wise as an Angel of God, 2 Sam. 14. 20. And Acts 6. 15. They beheld his face as if it had been the face of an Angel. Farther the great happiness of holy ones in heaven is set forth by their likeness to Angels; They shall be as Angels, Matth. 22. & 30. Now what glorious persons then are Magistrates, that have the names of Angels given them; Angels are called Dominions, Principalities, Powers, Col. 1. 16. Ephes. 1. 21. So are Magistrates, Iude v. 8. Titus 3. 1. Be subject to Principalities and Powers; But the Text speaketh more of their dignity. Magistrates have not only the highest names of the most honourable visible creatures, Men; and of the most honourable invisible creatures, Angels; but of the Creatour, of God himself, the Fountain and Standard of all Dignity and Honour; I have said ye are Gods. When Iacob would manifest to Iosephs children the extraordinary respect he had for their father, he doth it thus; My Name be named on them, and the Names of my Father Abraham and Isaac, Gen. 48. 16. It is a great honour to be called the servant of God. Paul gloried in this, Titus 1. 1. So did David, more in being a subject to God, then a King over men, Psal. 36. Ti…e. It is a greater honour and favour to be called Gods son, Ioh. 1. 12. 1 Ioh. 3. 1. Is it a mean thing, saith David, to be the Kings Son in law? 1 Sam. 18. 23. Magistrates are children of the most High, they are p. 196…ons to the King of Kings. But the greatest honour of all is to be called Gods; for God to say My name be named on them, This is the highest name that can be given; Here is a ne…plus ultra. This is the highest Name which is above all names, and as the Diamond to the Ring, addeth both vertue and value to whatsoever it is affixed.

As because Gold is the most precious excellent metal, therefore we lay gold over other things; we guild peuter, brass, yea silver it self. So because God is the most excellent name, it is laid to other things, that thereby their worth may be set forth: As the Sons of God, Job 1. 6. The City of God, Psal. 46. 4. The River of God, Psal. 65. 9. The Kingdom of God **It is ordinary in the Hebrew to adde the name of God to a thing to heighten the excellency of it. A man of God is as much as an extraordinary man, an excellent man. It is said of the Church compared to a Vine, She sent forth her branches as goodly Cedars, Psal. 80. 10. so we read it; But in Hebr. As the Cedars of God, that is, tall, and excellent Cedars; and so in many other places, because all the creature excellencies are derived from him, and are but a drop, a beam, a print of that Glory and Majesty which is in him.Ps 80:10.

Now in their dignity Magistrates resemble God in these two or three particulars,Dii per analogiam tanquam Deum imitantes. Theodor. and therefore are fitly called Gods.

First in receiving honour from others.This is a godlike prerogative. God is cloathed with Mijesty and honour, Psal. 104. 1. The blessed and only Potentate, to whom all people must pay this tribute. In this the Gods on earth resemble him.Ps 104:1 Honour accompanyeth power as the shadow the body. There is naturally in man an aw and respect towards those that are Magistrates: They are the Fathers of their Countrey, and their subjects like children owe them both obedience and reverence. Divine worship is to be given only to God in heaven, but civil worship may be given to Gods on earth. David speaketh of himself being a King, His glory is great in thy salvation, Honour and Majesty hast thou put upon him, Psal. 21. 5.

Ioseph when advanced to be a Ruler in Egypt, rideth in the second Chariot, and hath one crying befor him,Gen. 41. 42, 43.Gen 41:42Gen 41:43 Bow the knee. The most high God that giveth them Kingdoms, doth also give them Glory p. 197and Majesty, and honour, Dan. 5. 28, 29. God indeed hath the greatest honour as the Supreme Governour and Law-giver, but Magistrates receive it upon his account, as they are his Representatives and Vicegerents.Job 29. 7, 8. Iob fuit Rex.Job 29:7Job 29:8 When I went out to the gate, saith Iob, (that is, to the place of administring justice, for that work was done in the gates, as Ruth 4. 1. Iob 5. 4. Psal. 127. 5.) the young men saw me, and hid themselves, and the aged arose and stood up, the Princes refrained talking, and they laid their hands on their mouths, Iob 29. 8, 9.

My son, saith Solomon, fear thou the Lord and the King, Prov. 24. 21. God is the proper object of fear;foreign hence the Greeks call him fear; but the Gods because invested with his authority, and intrusted with the administration of his Kingdom upon earth, are also to be feared as Superiour to us, though inferiour to God.

Secondly, their dignity appeareth (and in this they resemble God also) in giving Laws to others. Magistrates have power to enact laws for the encouraging of vertue,This is a Godlike priviledge, Isa 33. 21. to make laws for men, to prescribe what creatures shall do; and what they shall forbear▪ Zanch▪ d… Magistrat.Isa 33:21 and discouraging of vice, for the preservation of peace among their people. Zanchy saith There are three offices of the Magistrate, whereof one is to ordain laws for the worship of God, and the welfare of men.

There is indeed one Supreme and absolute Lawgiver, Iames 4. 12. whose will and word must be the rule of others laws. Besides in spirituals, none can give laws to bind the conscience but God, Isa. 33. 21. In that sense, The Lord is our Iudge, the Lord is our Law-giver; but in external policy the Laws of men are to be observed. And they have power to make such laws as are sutable unto, and convenient for the wealth and safety of their Dominions.

The end of Magistracy sheweth their legislative authority; for neither will piety be promoted, p. 198nor the publike good procured, or peace preserved without it. And questionless God would never have injoyned Subjects to obey, if Magistrates had not power to command.

Laws are the walls and Bulwarks of a Nation,That Commonwealth only can be safe where the people obey the Magistrate, and the Magistrate the Law. Solo … ▪ which in a great part may secure it against invasions from abroad, and insurrections at home. The s…a…ding Militia which protecteth the lives of the people. The hed…e which keeps men in from oppressing their neighbours. The deeds and evidences which give us a right and title to our estates. They are the nerves and sinews of the Body Politick, or as Physick to the natural body, to prevent diseases and purge out ill humours.

Man is by nature an untamed Heifer, loathing the yoke of subjection, prone to rage and rebel; so that he needeth all means imaginable to rule and restrain him. The wise Governour of all things hath therefore thought fit not only to give Christians a natural law and moral law from himself, but also positive laws from men, that this threefold cord which is not easily broken may bind him fast. And this surely speaketh Magistrates to be like God; for even the Heathen themselves would ascribe their laws to some one of their Gods. Zorastres who gave laws to the Persians, ascribed them to Oromazen. Trismegistus among the Aegyptia is ascribed his Laws to Mercurius; Lycurgus, who gave laws to the Lacedemonians, would make Apollo the Author of them. S…lon and Draco among the Aehenians, said that Minerva was their Law-giver. So almost in every Nation they who had the Legislative Power, ascribed the invention of their laws to their false gods. But the Word of God which is a perfect rule for all men, doth impower Magistrates to make…aws (not according to their lusts, but) agreeable to his revealed will.

p. 199Thirdly,Three uses of the civil sword. 1. Ad vind ctam. 2. Ad protection…m b…ner…m. 3. Ad executionem justitiae. Willet. in Rom 13.Rom 13 The dignity of Magistracy (wherein they likewise are like to God) consisteth in their executing the Law. In punishing the nocent and acquitting the innocent. Execution is the life of the Law; the lustre and glory of the Prince, the security of the good people. A Law unexecuted is like a sword without an edge for no use or service. And a Magistrate that neglecteth his duty herein, is like a Winters Sun, glorious for Majesty, but yielding no warming or refreshing influences to them that are under him; or like the Kings head on a signpost only for shew.

The God of heaven doth not cast away the perfect man, nor help the evil doer, Iob 8. 20. He beholdeth the righteous with favour, he woundeth the heads of sinners, Psal. 68. 21. He cutteth off the workers of iniquity: He killeth and maketh alive, with him is the fountain of life, Psal. 39. 9. as waters flow from a Fountain, so doth life from God. And he can easily slay men, Iob 4. 9. By the blast of God they perish. To save and kill is a God-like priviledge: The power of life and death is in the hands of these earthly Gods: they enliven with their smiles; their favour or the light of a Kings countenance is life; they kill with their frowns; The wrath of a King is the messenger of death, Prov. 16. 14, 15. Herein their dignity and civil God-ship appeareth that they can give (by reprieve or pardon) or take away a life which is forfeited to the Law.Plut. in vit. Caes. Caesars speech was high (when he was opposed by Metellus in his takeing away the mony out of the Romane Treasury) Let me alone, or I will kill thee presently; and then to qualifie his threat, and magnifie his strength, he told him, Young man, thou knowest it is harder for me to speak it, then to do it. But this is certain, Rulers are not for nothing called Powers, Tit. 3. 1. It is in their power (though not to Tyrannize at their pleasure, yet) to execute the Laws even to the death of the offendor.

p. 2002.… dii vocantur … sunt vicarii dei in administ ando jure, exequenda justitia, tucndo bono; puniendo m…l…s Polan. syntag lib. 7. cap. 19 Magistrates are called Gods not only in regard of ther dignity, but also in regard of their duty. They ought to resemble God in their execution of Justice amongst men: God administreth Justice impartially, and so should the Gods.

The Judge of all the earth doth right, and the Judges that are on the earth should do right. God d…th judge the world in righteousness, and ministreth judgement to the poor in uprightness, Psal. 9. 8. And they who rule over men, must be just, ruling in the fear of God, 2 Sam. 23. 3.

Justice and Judgement are the habitation of Gods Throne,Propheta ad regum insignia vel pomp as alludens, dicit judicium & justitiam effe …alturam solii e…us, acsi deceret loco sceptri, vel purpurae vil diadematis, his iasignibus ornari deum quò justus, & aequus in indi judex. Psal. 89. 14. The holy Ghost alludeth to the Thrones of earthly Princes, which were underpropped with Pillars (as Solomons Throne with Lions, 1 Kings 19, 20.) that were both a support and an ornament to it. Now saith the Psalmist, Justice and Judgement are the Pillars upon which Gods Throne stande…h, or (as Calvin expoundeth it) the Robe and Diadem, the Purple and Scepter, the Regalia with which Gods Throne is adorned. Thus Magistrates ought to make good their pattern, and to take heed what they do, because they judge not for man, but for the Lord who is with them in the Iudgement, Calvin in loc.2 Chron. 19. 6. Magistrates are therefore called Gods, because they should (as God doth) do impartial justice without respect of persons,Large Annot. in Exod. 22. 28.Exod 22:28 protecting the godly, as being the Ministers of God for their good, Rom. 13. 4. and punishing the wicked which are malignant enemies to God and them.

Now the impartiality of the Gods (as of God) in executing justice appeareth in these three particulars.

First in not favouring any for their neerness: Magistrates must imitate God in this, who is no respecter of persons, but judgeth every man according to his works, 1 Pet. 1. 17. Though Coniah be to me, saith p. 201God as the Signet on my right hand, yet I will pluck him thence, Ier. 22. 24. Etiamsi suisset Jeconia… mihi charissimus, quem s…mper in ocul…s fcrrem▪ Jun. in loc.That is, though he were as near and dear to me as a Kings sealing-ring which is most carefully kept and tenderly preserved, worn commonly, yea continually on some finger, yet I would do justice in plucking him off and casting him from me. Nay when Gods own Son (who was the Son of his infinite love and choicest delight) became liable to the lash of the Law, as being a sinner by imputation, God would not spare him in the least, but made him bear the curse of the Law, Rom. 8. 32. Zaleucus the Law-giver having enacted that every person guilty of adultery should lose both his eyes, did yet when his own Son was found guilty of that fault, put out one of his own eyes and one of his Sons. But the great God was more just when his Son was a Surety for sinners; he caused him to pay the utmost farthing, he suffered the law to have its full stroak at him. O how just was God that rather then violate the least Tittle of his Law, would sign a warrant with his own hand and confirm the Commission with his own Seal for his dearest Sons execution!

Thus should Magistrates hear and determine without any respect to friends or relations,Prosopol…psis dici…ur, si q…us paribus imparia, vel imparibus paria tribuat. Coc. Prov. 24. 23. To have respect of persons is not good, yea it is very evil. Magistrates must hear the cause, not the person; and mind, not the man, but the matter which is brought before them.

David was faulty (and he smarted sharply for it) iu sparing Amnon guilty of Incest, and Absolom guilty of Murder, because they were his Sons. But Levi did nobly who said to his Father and to his Mother, I have not seen him, neither did he acknowledge his brethren, nor knew his own children, Deut. 33. 9.

Pompey aspiring to the Roman Empire,Plutarch, in Vit. cat. … and perceiving that Cato was against him, sent his friend p. 202Minucius to Cato to demand his two Nieces; One for himself, the other for his Son. But when the Messenger had delivered his errand, Cato gave him this Answer; Go tell Pompey, Cato is not to be won by women; as long as Pompey shall deal uprightly, I shall be his friend, and in a greater degree then any marriage can ever make me. Surely this Moralist will condemn many Christian Rulers, of whom it is said, that the Sun might assoon be hindred from running his race as he from doing what was just and upright.

God will not upon any pretence whatsoever have his own person accepted, Iob 13. 8. much less the persons of men.

Secondly, In not sparing or fearing any for their greatness. Rulers ought to be men of courage, Exod 18. 21. The fear of man bringeth a snare, Prov. 29. 25. and is often the cause why justice is perverted: Pilate feared Caesar, Iohn 19. 12, 13. and therefore against his conscience condemned Christ. The great God of heaven feareth none, spareth none for their glory or greatness. He putteth the mighty out of their Seats, Luke 1. 52. He bindeth Kings in chains, and Princes in Fetters of Iron, Psal. 149. 8. The day of the Lord shall be upon all the Cedars of Lebanon that are high and lifted up, and upon all the Oaks of Bashan, and upon all the high Mountains, and upon every high Tower, and upou every fenced Wall, Isa. 2. 12, 13, 14. He is the Almighty, Alpowerfull God, and therefore cares not for any might or power of man.

Thus the Gods on earth should do justice on all, great as well as small, fearing none but the God of heaven, Deut. 1. 17. you shall not be afraid of the face of man, for the judgement is Gods. Papinianus is worthy of eternal memory, who chose rather to die then to justifie or excuse the fratricide of B ssianus the Emperour. Holy Iob as he was eminent p. 203for fearing God, so likewise for not fearing men, Iob 29. 17. I brake the jaw of the wicked and pulled the spoil out of his teeth. Great men oftentimes are like Lions, or ravenous Beasts, that prey on others without fear or pitty. Now the care of this pious Magistrate was to secure his people against such oppressors.

When David kept his Fathers sheep, and there came a Lion and a Bear, and took a Lamb out of the stock, David rose after the Lion and smote him, and took the Lamb out of his mouth, 1 Sam. 17. 34. Every Magistrate is or should be a Shepherd. God saith of Cyrus, He is my Shepherd, Isa. 44. ult. The man after Gods own heart was called to seed his people Israel, Psal. 78. 70, 71. Homer calleth Agamemnon foreign, the shepherd or the feeder of the people. And when Lions or Bears (men that are great and strong) come to devour their flock, they ought to protect or defend them. He is a base hireling that hides his head when the Wolf cometh in the night, though he endeavour to preserve his sheep from injury by the flies in the day. For one Wolf will do more mischief in a night then a thousand flies in a year. As the day of judgement will make no difference between great and small, rich and poor, noble and ignoble; for then the Kings of the earth, and the great men, and the rich men, and the chief Captains and the mighty men will hide themselves in the dens, and in the rocks of the Mountains, and will say to the Mountains and rocks, Fall on us and hide us from the wrath of the Lamb, Rev. 6. 15, 16. so should not the day of executing justice in this world**Of Trajan the Emperour it is said that he neither feared nor hated any man, but that he heard the causes of his subjects witho…t prejudicate impiety, examined them without finister obliquity, and judged them without uniust partiality.

The impartiality of God, and also of the Gods, consisteth in not taking gifts. God is no taker of gifts, 2 Chron. 19. 7. Riches prevail not in the day of wrath, Prov. 11. 4. Neither silver nor gold can deliver them from his indignation, Zeph. 1. 18.

p. 204Thus should Magistrates resemble his Majesty, not perverting justice either for having, or for hope of a reward. A bribe received or expected clogs or obscures the course of Justice. A golden pen must not write the discharge: when the hand of a Judge is greased with gold, it cannot hold the sword of justice, but will let it slip, at least strike very partially.

Thou shalt not wrest judgement, thou shalt not respect persons, neither take a gift; for a gift doth blind the eyes of the wise, and pervert the words of the righteous, Deut. 16. 19.

The Roman story telleth us of two persons that were Competitors for some place of preserment, and that a Senator being asked, for which of the two he would give his voice; answered, For neither; because saith he, One hath nothing, and the other hath never enough. He knew that poverty and covetousness are both unmeet qualifications for a Ruler. The former maketh Magistracy obnoxious to contempt and derision, and the latter prompteth the Magistrate on to injustice and oppression.

A Ruler that is a bribe-taker is a Thief in Robes,Privati fur…s in compedibus aeta'em agu…t, publici vero in auro & purpura visuntur. Cat. and is only differenced from those that are in rags, by this, that the height of his place doth increase his sin and aggravate his condemnation.

I come now from the Explication to the Application of the doctrine.

This truth will be usefull, First by way of Information. If the God of heaven hath appointed Magistrates to be Gods on earth: it informeth us that Magistracy is of divine Authority: Government is not an invention of some men, who desire to Lord it over others; but it it the Institution of God. I have said ye are Gods. Omnis p…t…st… à summa p… testate.The Schollars of Pythagoras counted his Ipse dixit to be sufficient. Surely then Gods saying it must be an establishing it to us. If where the word of a King is, there be power, Eccl. 8. 4▪ p. 205then questionless where the word of a God is, there is warrant enough for any Office.Non de quolibetiverbo Dei… sed de speciali dominandi mandato. Calv. Now this is the Word of God which cometh to the Magistrate, as Christ saith, Iohn 10. 35. authorizing him and appointing him to that Ordinance. The Magistrate is therefore called the Minister of God, Rom. 13. 4. As Justices are called the Kings Justices, because they act by Commission from him: so Magistrates are called the Lords Ministers, because they rule by authority derived from the Lord. Coin is carryed to the Mint, and there stamped with the Superscription and Image of the chief Magistrate, and then called his Coin, because currant by his authority.

Governours are not of the Devil, as Satanical spirits have affirmed, nor of men, as others have asserted; but of God, Rom. 13. 1.

As in the waters there be some greater, some smaller fish; and in the earth there be Mountains and Hills as well as Plains and Valleys; and in the Heavens there are Stars differing from each other in glory; so amongst men there are some greater then others in power, higher in place, and excelling them in authority and glory.

As the natural body is distinguished by God himself into comely and uncomely parts, 1 Cor. 12. 23, 24. so is the Political body into members. Noble and Ignoble.

The Bees in their Common-wealth (as is reported) have a Commander in chief, a Master Bee. The Lyon claimeth a command and superiority among the Beasts of the field. The Angels in heaven have a chief, Michael the Archangel, Iude 9. 1 Thes. 4. 16. The School-men indeed being more bold then they ought, do divide the Angels into three Hierarchies, and each Hierarchie into three several orders. The first Hierarchie they say comprehendeth Cherubims, Seraphims, and Thrones: The second, Dominions, Principalities, and Powers. The third, p. 206Mights, Archangels, and Angels: As also they assert the reason of these several names. But the more modest and learned Expositors who joyn not in the aforesaid presumptuous division, do yet generally conclude an order, distinction, and preheminence amongst Angels, from Ephes. 1. 21. Col. 1. 16. Dan. 10. 13. Nay, there is a government amongst the very Devils; there is not only a Prince of Angels, Dan. 10. but Beelzebub a Prince amongst Devils, Matth. 12. 24. They that cause so much disorder amongst others, yet have some order among themselves. We read of the Devil and his Angels, Matth. 25. 41. There is a kind of government in Hell, though some would turn all out of the earth.

The Apostle Peter indeed calleth Magistracy an ordinance of man, 1 Pet. 2. 13. though Paul assureth us it is of God; The Powers that be are ordained of God, Rom. 13. 1. And the Magistrate is the Minister of God, vers. 4.

Magistracy is an ordinance of man in a fourfold respect.

1. Subjective. As man is the subject thereof, by them it is executed. Our Princes as well as our Prophets are men of like passions with us.

2. Objective. As man is the object thereof, about them it is exercised. It is for the punishment of bad men, and encouragement of good men, for the deciding differences between man and man.

3. foreign, Finaliter. As man is the end thereof. He is the Minister of God for mans good.

But these things will not prove Magistracy to be a meer humane Ordinance; for in these three respects the Ministry as well as the Magistracy may be said to be an humane Ordinance; Man being both the subject, object, and end thereof; yet what sober man ever denyed the ministry to be an Ordinance of God?

p. 2074. It is Ordinance of man in regard of the kind of it: Each Nation having a liberty to choose what form of Government they apprehend most commodious for them. Magistracy is Ordained by God, though this particular Magistrate, or this form of Government be appointed by man. The Genus of Magistracy is from God; yet the Species; whether Monarchy, Democracy, or Aristocracy may be at the choice of men.

Further, though the Magistrate should be of the Devil, a wicked ungodly person; yet the Magistracy is of God.

There is a difference between the Office or Power it self, and the manner of exercising it, and the means of attaining it: The first is alwayes of God, but not alwayes the second and third. The power of Nero was of God, (as the Holy Ghost speakethl fully, Rom. 13.) though he exercised it in a Devillish manner, oppressing and killing the good, encourageing and acquitting such as were evil. The power of our Richard the third was of God, though he attained it by ungodly and devillish means, the murdering his own Soveraign and Nephew.

There are four particulars which will clearly demonstrate the truth of this assertion, namely, That Magistracy is of Divine Authority.

First,foreign Hes. Their Commission is from God. By me Kings Rule, saith God, Prov. 8. 15. Subordinate Magistrates may have their Commission from men; but Supreme Magistrates have their Commissions from God only.

The Powers that be, are ordained of God, Rom… 13. 1. not simply ordained of God as other things,Willet in locum. saith a learned Interpreter; but specially by precept and command from God.Cujus jussu homi…es, ejus jussu reges. Ireneus lib. 5. cap. 24. There are other things of God (saith he) as Famine, War, Sickness, Poverty, but they are not ordained by Precept.

Daniel telleth Nebuchadnezzar, that God had p. 208commissionated him to rule over men, Dan. 2. 37, 38. Thou O King art a King of Kings; for the God of Heaven hath g…ven thee a Kingdom, power, and strength, and glory. And wheresoever the children of men dwell, the beasts of the field, and the fowls of heaven hath he given into thy hand, and hath made thee Ruler over them all; thou art this head of Gold. These higher Powers are so clearly from the highest Power, that their Throne is ca…led Gods Throne, 1 Chron. 29. 23. Then Solomon sate on the Throne of the Lord as King instead of David; their Scepter is called Gods Scepter, and their judgement Gods judgement; Deut. 1. 17. Ye shall not respect persons; for the judgement is Gods.

Besides, we find that several persons received their Regal Investiture from God himself; as Saul, David, Iehu, Cyrus, which last was by God named and ordained to the government of the Persian Monarchy above sixty years before he was born, Isai. 44. 28. Isai. 45. 1

2. Their command to govern is from God; the several Precepts from God to men in high places, doth fully speak their power to be of God. Why should God command them to rule according to his laws, who have no authority to rule at all? Ier. 22. 2, 3. Hear the word of the Lord O King of Judah, execute judgement and righteousness, and deliver the spoiled out of the hand of the oppressed, &c. If the matter or substance of their rnle were unlawful, surely God would not own it so far as to prescribe rules for the manner of executing it. Now God through the whole Scriptures scattereth many precepts for directions to Princes how they should govern, and what they should practice, Deut. 17.

3. Their protection is from God. As a King defendeth his inferiour officers in the execution of their offices; so the King of Kings defendeth Magistrates in the discharge of their trusts; God standeth p. 209in the Congregation among the Gods, Psal. 82. 1. not only to observe whether they offer injuries to others, but also to take care, that they receive no injuries from others. God is a stronger guard to the Judge then any Sheriff. And were not he a wall of fire about some worthy zealous Justices, many beastly persons (who have been curb'd by them, and hindered from leaping over the hedges of divine commands) would have trampled them under feet, if not torn them in pieces.

It is worthy our observation how exceedingly God manifesteth his power and zeal for the help of Magistrates against all opposition. Korah and his company conspire against Moses and Aaron; Magistracy and Ministery, Numb. 16. and would have brought in Anarchy. (Indeed both those Ordinances have the same adversaries, Those that would level the Ministery, making Preachers Ieroboam-like, of the lowest of the people, and filling the Pulpit as Noahs Ark, with creatures clean and unclean, will at last level the Magistracy too, and make the Throne as low and as common as the Pulpit.) But observe what God saith of these opposers of Magistracy and Ministery, and what God doth to them: for his saying; That they are gathered together against the Lord, vers. 11. They wounded God through the sides of Moses and Aaron. They that murmur and conspire against Gods Delegated servants, murmur and conspire against God himself. And surely God will first or last be too hard for those that thus harden themselves against him: For see what he doth to them; The Earth opened her mouth and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods; they and all that belonged to them went down alive into the pit, and the earth closed upon them, vers. 32. 33. God hath strange punishments for such strange principles and practices; He will work miraculously, p. 210but that he will make such as are against Magistrate and Minister exemplary.

Psa. 18. ult. Great deliverance giveth God to the King. The Supreme Magistrate is in great dangers; therefore God giveth him great deliverances; as he is liable to more harm then others, by reason of his place, so he may expect (if he be godly especially) more help then others, by reason of the divine promise; Be strong, and of a good courage, be not afraid; for the the Lord thy God is with thee whither soever thou goest, De bell… Iudaic. lib. 62.Iosh. 9. Iosephus from the extraordinary escape of Titus, at the view of the walls of Ierusalem, observeth, Imperatorum pericula Deum curare, That God is the Magistrates guard.

4.Every one hath in him the mind of a King. Calv. on 1 Pet. 5. 5.1 Pet 5:5 The subjection of their people to them is from God. Every man is by nature a Quaker, a Leveller, like a Colt unwilling to be bridled; like an untamed Heifer, which cannot indure the yoke of subjection. It is therefore through the wonderful working of God, that a few persons, or sometimes one man as head should rule such a monstrous body as the multitude. If he that ruleth the boisterous waves of the Sea, and shuteth them up with bars and doors, Psal. 65. 7. did not put forth the same Almighty power in quieting the spirits, and stilling the tumults of the people it could never be done.foreign, subjectingthem to me. Septuagint. leg. Well might David say, It is God that subdueth my people under me, Psal. 144. 12.

The multitude is an unruly monster. It was a true saying of that brutish Emperour Tiberius, to one that applauded his felicity in attaining the power of so large an Empire;Sueton. O said he, you know not what a Beast the Empire is, how unruly and untoward, how head-strong and hard to be tamed. The multitude is a Beast with many heads saith another: cut off one, nay many, yet there will millions remain still. Now that one should keep millions in awe, how could it be, if there were not a divine p. 211constitution in an humane person. The Devil is such an enemy to mans peace and welfare; and every mans nature so opposite to rule and restraint, that if there were not somewhat more then humane in Magistracy, one man would be a Beast, nay a Devil to another, and be no whit kept under by the higher Powers. But we see clearly God hath put such a Majesty on Princes, that their people are afraid of their fury; reverence their persons, and submit to their authority. He that readeth the wonderful strength of the Horse, how his neck is cloathed with thunder; how the glory of his nosthrils is terrible; how he paweth in the Valley, and goeth out to meet the armed men; how he mocketh at fear, and is not affrighted, nor turneth back from the sword, Iob 39. 19. to 26. He that considereth the power of the Elephant, how he moveth his tail like a Cedar; how his bones are like strong pieces of brass, and like bars of Iron. &c Iob 40. 15. to 24. when he observeth how these strong fierce creatures are ridden and ruled by weak man, and turned about at his pleasure, will presently conclude the reason to be this, because God hath put the fear and dread of man upon every beast of the field, Gen. 6. 2. So truly he that beholdeth many millions of men subject to the word, to the command of one, when they have strength enough to overthrow thousands, must needs acknowledge that it is the Lords doing, and it ought to be marvellous in their eyes.

Secondly,The second use by way of Information. If Magistrates be Gods, and that by the appointment of the living God; (I have said ye Gods) It informeth us, …That they are guilty of great impiety that contemn and diisesteem Magistracy; they vi…ifie those whom God doth dignifie, and fight against God, in endeavouring to pull down that order and that ordinance which he himself hath set up. Such men by denying rule and authority, s…em to be beasts, and to put off all humanity. For p. 212places without some in power would be rather wildernesses then Cities, and the Inhabitants rather herds of Beasts then Societies of men.

There are two sorts of men guilty of this sin.

First, those that in their Principles deny Magistracy to be from God. There have in several ages been some, that because they themselves were subjects and inferiours, would therefore deny all Soveraignty and Superiority. The Donatists whom Augustine undertaketh, were of that opinion. And so were the Anabaptists and Libertines in Germany, who (armed the rude multitude against their Magistrates, and) were opposed by Luther. And truly in our dayes there are some who against the light both of Nature and Scripture, affirm Government to be a work of darkness. Though it be written in the fleshly tables of their hearts, and in the tables of stone by the finger of God; That Fathers and Mothers civil as well as natural must be honoured, yet they are so wicked and blind, that they will not fee or read it. In the Apostles dayes there were ungodly men that turned the grace of God into lasciviousness, despisers of Dominions, Iude vers. 8. such as aimed at Anarchy (according to Calvins Comment) and the over-throw of all Authority; being proud they scorned rule; and being licentious, they were impatient of restraint.

First, Order is needful to them that are in a state of innocency. Angels who continue in their estate of integrity differ in point of Superiority; Michael the Archangel, Iude v. 4. Michael speaketh the name of his person, and Archangel the nature of his office. There are Thrones, Dominions, Principalities, Powers, different degrees among those Angelical spirits. Surely if such order be conducible to the happiness of perfect Angels, it is the more desirable for the happiness of imperfect man. And if there be such order in heaven, it is no part of our p. 213bondage to have some order on earth; and therefore the Grecians do upon good ground use the word foreign to signifie Superiority, or Government: which in its proper and native acception, signifieth principium, to set forth the antiquity of government, which had a being assoon as the world had a beginning.**Politick Government was probably then instituted, when man was first created under the Old Covenant of works; for it is a natural blessing, and grounded upon the fifth Command of the Moral Law, which commenced upon mans first Creation before Adams fall, and the rather may we thus judge, because it is a law of Nature, which was binding in mans estate of innocency; besides, Christ himself who knew no sin, yet minded this duty of subjection, Luke 2 …1. 1 Col. 16. 22. M…tth. 22. 23.Luke 2:1

2. Order and Superiority are needful to them that are in a state of Apostacy; the more wild man is, the more need he hath of a yoak; the more heady our Horses are, the more we curb them: Unruly persons for their own good as well as for others, require restraint.

The hearts of wicked men are like the Sea which cannot rest,Augustine thinketh that all civil subjection of one man to another came in by sin, though not all natural subjection of children to pa ents. De civit. Dei, lib. 19. but is ever casting up mire and dirt; Now what a deluge would the boisterous waves of their unsanctified wills and affections cause, if there were no banks of Magistracy to bound them and keep them in. If some men were not Gods to others, most men would be Devils to others.

Sin must be discouraged; evil doers must be punished; humane Society must be preserved; the good must be protected; our liberties and properties must be defended; justice must be executed; the poor must be relieved; wholesome laws must be maintained; and how can either of these be done without Magistrates: Many fear not sin, nor the God of Heaven; and if it were not for suffering from the Gods on earth, their lusts should be their law, and they would deprive the innocent of their liberties, estates, and lives, and turn the places where they live into Acheldema's fields of blood; nay make the earth worse in some respects then hell; p. 214for in hell there is no …ppression, as no injustice; no guilty person freed, and no guiltless person punished; but had these men their wills, it should be so upon earth.

3. Again, Order or Magistracy is not only necessary to those that are in a state of nature, but to those also that are in a state of grace, Titus 3. 1, 2. Rom. 13. 1, 2. When they begin to be servants to God, they do not cease to be subjects to the Gods. Christianity doth not consume but confirm Magistracy: As a man I obey and honour the Magistrate for fear; as a Christian, for conscience sake: so that Religion addeth a stronger tie and obligation. The Scepter in Christs hand doth not strike the Crown of the Mastrates head: No, it maketh it sit the faster, especially where their person is crowned with grace, and the power improved for the glory of Christ. One Ordinance of God doth not weaken but strengthen another.

I shall inquire a little, and very briefly, into the reasons which some urge against Magistracy and Order.

1. Say some, We are the Lords Freemen, and and therefore should not be servants of men, 1 Cor. 7. 23. Ye are bought with a price, be not the servants of men.

Answer.

That place indeed forbiddeth sinful subjection to men, but not civil subjection to men. I may serve a Prince, but I may not sin at his precept and command; If men command what God forbiddeth, I must disobey men to obey God. Or that Text may import, that I must give no man liberty to give my conscience laws; No, my absolute dependance for soul-direction must be only on Christ and his Word.

Those whom Christ makes free are free indeed, but it is from bondage to their own and others p. 215lusts, not from obedience to others righteous laws.

Objection 2.

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

Answer.

They that are so good that they need no laws for their correction, live among the wicked, and therefore need laws for their protection.

That forecited place in Timothy is meant of the Moral Law, of which the Apostle testifieth, that believers are free from its curse or malediction; but surely not from it as a rule for their conversations.

The hearts of the best are bad enough, and apt to wander, therefore they need all means; the hedge of mans laws as well as of Gods laws to keep them in. Laws are hedges both to fence them in from others violence, and to prevent their their wandering out.

Objection 3.

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

Answer.

The Apostle doth not absolutely forbid going to law; But 1. before Heathen Judges, when godly Christians might have decided their differences and ended their controversies. They that deny to refer their lighter causes to honest understanding persons, give occasion to others to suspect both their causes and Christianity, v. 1, 3, 4, 5. 2. Among brethren, the very name of brethren should allay heats and charm discords, v. 8. The nearer their relation (though spiritual) was, the dearer their affection p. 216should have been, and therefore the sinfuller their division. 3. About trivial and small matters. If Mahometans go to law for mean toys, they are punished. 4. With vindictive spirits: whereas a Christian should go to law with a meek, mild, Gospel spirit, without either hate or heat, as Tilters break their spears on each others brest, yet without wrath or intention of hurt. So then it is not simply unlawfull to go to law before Heathen, if right cannot be had elsewhere, and the matter be weighty, and we do it not out of spleen or malice, but with meekness and quietness of spirit.

Objection 4.

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

Answer.

God is the good mans Keeper; but how? not immediately (in an ordinary way) but mediately. As trust in God doth not consist with trust in mea…s, neither without use of means where God doth afford them: for then Christ might have taken the Devils Counsel, and have thrown himself down from the Pinacle of the Temple when God had afforded him stairs for his safe going down. Saints are under the shadow of Gods wings principally. He is their chief Sun and Shield, Gen. 17. 1. but they are under the shadow of the Gods wings subordinately, they are the instrumentall shields of the earth, Psal. 47. 9.

God can in regard of his absolute power protect his people without the shields of the earth, against all the opposition from men: as he can defend immediately from all the fiery darts of the Devil without the shield of faith, or the sword of the spirit. He needeth not the agency either of Magistrates in civil things, nor Ministers in spiritual things but he p. 217hath ordained both. It is his pleasure that both should in subordination to him be used, and therefore neither can without sinning against him be neglected.