IEhoshaphat was one of the best of all the Kings of Ju­dah; it having pleased the Spirit of God to record it of him, about the beginning of his Reign, 2 Chron. 17.3, 4. that he walked in the first ways of his Father David, and sought not unto Baalim; but sought to the Lord God of his Fathers, and walked in his commandments, and not after the doings of Israel. And afterwards, [Page 2] towards his latter end, the same spirit testi­fies, 2 Chr. 20.32. that he walked in the way of Asa, his Father, and departed not from it, doing that which was right in the sight of the Lord.

And on the other side, He only char­geth him with breaking Leagues with 2 Chr. 18.3. Ahab, and 2 Chr. 20.3. Ahaziah, two wicked Kings of Israel, (which, according to humane po­licy, might seem agreeable enough with the reasons of State) and for not removing the High places, 2 Chr. 20.33. which the people still had recourse unto, having not throughly prepared their hearts to the God of their Fathers.

By all which it is intimated, (though his Predecessors had their failings) yet He, in the beginning, progress, and end of his reign was highly commendable. That he had a constant respect unto the holy com­mandments of God, and made them the rule of his own life, as well as the Govern­ment [Page 3] of his Kingdom. The consequent whereof was this, that he did more in the re­formation both of Civil and Ecclesiastical affairs, than any that had gone before him, since the days of David.

The words, which I have read, are part of the charge, which this good King gave to the Judges commissioned by himself: And therefore, from them, we may ratio­nally expect to learn some of the main and principal duties, which concern all those, who live in any degree of Eminency, or Authority, either in Church or State: and more especially, those that are in office, ap­pertaining to Justice. This good King, be­ing dead, yet speaks, and that aloud in the words of the Text: saying to the Judges, take heed what ye do, for ye judge not for man, but for the Lord, who is with you in the judgment.

Which words present us with four re­markable, and profitable truths. The two [Page 4] first of which, ought to be of general influ­ence; and the two latter principally con­cern those Sages, which are in Commission. They are these.

Truth I That the primary source, and original of Judgment, is God. Though Judges are chosen, commissioned by, and must give their accounts to the King; yet they judge not for man, but for the Lord.

Truth II That the Kings of the earth are the se­condary springs, and fountains of Justice. Next, and immediately under God, judg­ment flows from them. And therefore the King, in the Text, gives his command to the Judges, in these words, He said to the Judges.

Truth III That it is highly incumbent, upon all Judges, to be most critically cautious, and careful: Both God, and the King say to them, take heed what you do.

Truth IV That all they, who are duly advanced to such eminent places of trust, and dignity, [Page 5] have the greatest motives in the world, to be faithful in the performance of their duty; and that, because God is with them in the judgment.

I begin with the first of these, viz.

That the primary source, and original of Truth I Judgment is God. Though Judges are cho­sen, commissioned by, and must give their accounts to the King; yet they judge not for man, but for God.

I am not ignorant, that there were two sorts of Judges, among themselves, in the days of Jehoshaphat: such as were con­cern'd in Ecclesiastical, and such as were intrusted only with Civil affairs. The con­stitution of both is manifest from vers. 11. of this chapter, where the King declares: Behold, Amariah, the chief Priest, is over you in all matters of the Lord: and Zebediah, the son of Ishmael, the Ruler of the house of Judah, for all the King's matters.

[Page 6]Yet do I not think it rational, for any man, so to appropriate Ecclesiastical af­fairs to the Lord, as to exclude him from his interest, in those that are Civil: but have good reason to conclude, that the King speaks to both sorts of Judges, when he saith, ye judge not for man, but for the Lord. That [...], which he makes use of, vers. 10. by instancing in particu­lar cases, sufficiently proves what I say. And what cause soever shall come to you, of your Brethren, that dwell in their cities; between blood, and blood; between law, and commandement; statutes, and judgments; ye shall even warn them, that they trespass not a­gainst the Lord. Those criminal causes, between blood and blood, were certainly Ci­vil, as well as those, which related to the statutes, and judgments, were Ecclesiasti­cal: and yet, the offenders, in both cases, are warned not to trespass against the Lord. [Page 7] Which plainly discovers God's interest in Judgment, be it of what kind or nature so­ever: whether it be Civil, or whether it be Ecclesiastical, God is the primary source and original of it: And whatsoever they be, that are intrusted with the executive parts of Judgment, they judge not for man, but for the Lord.

This, I am sure, is agreeable with the analogy of Scripture, which informs us, not only, Is. 30.18. that the Lord is a God of judgment, implying, that it is his nature, or unalterable property; or that Ps. 33.5. Is. 1.8. he lov­eth judgment, to denote his affection; or Deut. 32.4. that all his ways are judgment, to dis­cover his steadiness, and uniformity in the exercise of it; or, Ps. 9.16. that the Lord is known by the judgment which he ex­ecuteth, to show how remarkable he is for this property; or, that Job 27.33. the Almighty is excellent in judgment, to demonstrate, how far he transcends those, that are most [Page 8] critical amongst men: but it also assures us, that the judgment is Gods; Deut. 1.17. to teach us this lesson, that, though the Ministers and Executioners of Justice, may be varied ac­cording to the exigencies of times, and pla­ces; yet, wheresoever Judgment is faith­fully done, God is the director, author, and owner of it.

By that emanation of power from him­self, whereby he communicated existence to the World, and all the Creatures that are therein, He became the absolute Sovereign of the Ʋniverse; and did Himself, at first, exercise this jurisdiction, which I am speak­ing of: As appears by his punishing of Cain, for murdering his Brother, before the Pro­mulgation of any Law to the contrary. And by his Commissioning Abraham to kill his Son; which made the real intentions of the Patriarch so to do, an act of Faith, and commendable obedience; which without that would have been down-right murder.

[Page 9]And tis as certain that he did, after­wards, devolve this power upon Man, when he delivered that Law to the sons of Noah, whoso sheddeth man's blood, by man shall his blood be shed Gen. 9.6.: which power he cannot be imagined to have committed promiscuously to every man, who would be glad to be an avenger of blood, (because that would have given authority to the most notorious murthers, and countenanced the vilest outrages in the world,) but to persons of knowledge, and fidelity, elected, com­missioned, and set apart for that Office. Since which time tis manifest he hath, in all Ages, selected choice persons for the admi­nistration of Justice: hath given to some the spirit of Government, and to others the spirit of Subjection; hath given to the Higher Powers the greatest encourage­ments, they are capable of, by his Promises, in case of diligent, faithful Obedience; and hath deterr'd Subjects from injustice, [Page 10] and disobedience, by the great movers of mankind, viz. Temporal, and Eternal Death.

Use 1 How bold and couragious, how diligent and faithful, how resolute, and unmoveable by the entreaties, threats, flatteries, col­logueings, and all other artifices of men, should the consideration hereof make all those, who judge not for Man, but for the Lord? A wicked Baalam could say, Numb. 22.18. If Balak would give me his house full of silver and gold, I cannot go beyond the word, of the Lord, my God, to do less or more. Nehemiah could say, in the sincerity and integrity of his heart, Should such a man as I fly? Nehem. 6.11. And it will well become every person, that is en­trusted with Judgment, to take up the like forms of speech, and say; Should I he faint-hearted, or negligent? should I be partial, or injust? shall I be drawn aside by any sinister respects, who judge not for [Page 11] Man, but for the Lord! Sure I am, they have as good a ground so to do; because God's Commission doth not only license them to execute justice, and judgment, but it lays a necessity upon them, by making it their Duty.

And, on the other side, how ready to o­bey, Use 2 and fearful to offend, should it make all those, who are subjected to their Power? How should they be inclined to account their persons Sacred, and to look upon them as Representatives of God himself?

Yea, how thankful to God should it Use 3 make all those, who are under jurisdiction, for being so mindful of the Sons of Men? God is that High, and Holy one, who sits upon the Circle of the Heavens, and be­holds all the Inhabitants of the Earth as Grass-hoppers; all the Kingdoms of the World are very little, and inconsiderable things to Him: There can be no advan­tage accrue to God, by their felicity; nor [Page 12] detriment, though all their counsels be turn'd to folly, and all Civil Government to Anarchy, and Confusion: And yet he is pleased to contrive the good of All, and to fortify Civil Powers by his own Commis­sion; that Judgment may run down like water, and Righteousness like a mighty stream. Lord! What is man, that thou art so mindful of him, or the son of man, that thou dost so regard him!

Use 4 How effectually should this convince all the Anarchical spirits amongst us? and assure them, that Dominion is neither foun­ded in Power, nor Property, nor Com­pact, nor Grace, but in the great Autho­rity of the Absolute Sovereign, and most gracious Governer of the whole World. Could it be founded in Power, Angels would have a right to destroy all Man­kind, Children their aged Parents; nay Thieves themselves would have an undeni­able [Page 13] title to the goods of the Impotent. Could it be founded in Property, it must be possible to suppose, that Man had a right to Sovereignty, before God gave him a dominion over the fish of the Sea, and the fowls of the Air, and over e­very living thing that moveth upon the Earth Gen. 1.28.; which was long before he back'd it with that commandment, Thou shalt not steal. Exod. 20.25. Could it be founded in Compact, 'twould have been at the plea­sure of the People heretofore, and would be so still, whether they would engage them­selves, or not: and they might have fru­strated the great design of the Almighty, by their refusal. Could it be founded in Grace, there must have been some better [...], than we now enjoy, whereby to distinguish between the Holy, and the Vile; or the crafty, hypocritical Pretenders would certainly go away with the greatest shares of the Earth. But, being founded [Page 14] in the power, and wisdom of God; and, it being determined, that he is the primary source of Judgment; it will necessarily fol­low, That the subordinate Authors of Judgment are not, meerly, the ordinance of Man. They are so indeed, subjecti­vè, as the Offices of Justice are born by Men, not immediately by God himself, not hy Angels, or any other Creature. They are so objectivè, as Justice is imployed among men, they being the persons who are to be restrained, or punished by Laws. They are so [...], finally, as men are the persons, who are to receive the benefits of Govern­ment. But yet, if we consider it [...], properly, and originally, as to its creation, ordination, and institution; so it is Gods work; and so the highest Judges upon earth, judge not for Man, but for the Lord. That's the first Truth. I come now to the second.

Truth II That the Kings of the Earth are the [Page 15] secondary springs and fountains of Justice: Next, and immediately under God, Judgment flows from them. And therefore the King, in the Text, gives his Command to the Judges, in these words, He said to the Judges.

It is impossible to conceive what dread and horror would befall Mankind, if God should take the immediate exercise of Dominion, and execution of Justice into his own hands. When the whole congrega­tion of the Israelites were sensible of the terrible Concomitants of God's delivering the Law, it was their unanimous supplica­tion, that he would be pleased, from thence forwards, to speak to them by the media­tion of his Servants. Exod. 20.19. Speak thou with us, say they to Moses, and we will hear, but let not God speak with us, lest we dye.

And it is as impossible to apprehend what confusion would enter into the world, [Page 16] if God should, in his righteous judgment; deliver up Mankind to Anarchy.

Wherefore, to avoid these unspeakable evils, God hath been pleased to make choice of fit persons to be his own Vice-gerents a­mong men. Fitt, I say, because adorn'd with wisdom from above, and the spirit of Government: yea, the fittest of all others, because God thinks them so: having said, Prov. 8.15. By me Kings reign, and Princes decree justice. By Me, i. e. by my authority, and appointment, ex­clusively to all others. By Me Kings reign, and Princes decree justice, as it may be taken absolutely, the Powers that are being ordained of God; Rom. 13.1. and as it may be taken with its most desireable addi­taments, by him they reign justly, right­eously, and happily. This Promo­tion cometh neither from the East, nor from the West, nor yet from the South; but God is the Judge, he put­teth [Page 17] down one, and setteth up Ps. 75.6, 7. another.

These are the persons to whom God hath been pleased to give his own Name, Ps. 82.6. cal­ling them Gods; not only to mind them of the height of their Place, and the excellence of their Duty, but also to command Recep­tion, and beget Reverence and Esteem for them among Men.

These he hath stiled his own Ministers, Rom. 13.6. [...]; which is always a title of great Honour, and Publick perfor­mance; being never applied to servants, or underlings, but to those who are Eminent, and Glorious, either by Nature, Office, or both.

To These he hath given the character of the Higher Powers Rom. 13.1.: as if he designed, by that very act of his Providence, whereby he called them to be Rulers, etiher to ad­vance them so far above other men, as to place them among the Angels; or to ab­stract so much from their Humanity, as to [Page 18] make them all Power for the necessary ends of Government.

Into their hands hath he put the sword of Justice, and commanded them not to bear it in vain. Rom. 13.4. As it is a sword, tis design'd to cut, and wound, yea and to kill too, when occasion requires it: and as it is the sword of Justice, it is obliged to spare the innocent, and turn its edge or point on­ly towards evil doers: and whereas it is not to be used in vain, Pusillanimity, and fond Pitty are, by that consideration, ex­cluded. It being the natural temper of Ju­stice, to give to every man his due, without being biassed by the persons interests, rela­tions, or rewards of malefactors.

Of these He hath assured us, that they are his own Ordinances Rom. 13.1.2. to convince all fanatical, and seditious spirits, that the Magistracy was not originally invented, or ordain'd by Men; that it is not at mans pleasure to reject it, when they think fit [Page 19] to withdraw their obedience, or to defend and maintain themselves against God's or­dinance by private conspiracies, or open resistance, when ever natural strength, or the combination of parties shall make them able.

Lastly, unto these hath He obliged man­kind to subject themselves, not onely for wrath, but for Conscience sake; Rom. 13.5. i. e. not only for fear of being cut off by the sword of Justice, but because God hath, by his Command, made it their Duty; and threatned them with eternal Damnation, if they disobey them.

Hence it is, that Almighty God, speaking of Cyrus, the great Persian Monarch, saith, He is my Shepherd, and shall perform all my pleasure. Is. 44.28. Hence our Saviour tells Pilate, the Roman Gover­ner among the Jews, Thou couldst have no power against me, except it were given thee from above. Jo. 19.11. Hence it is re­corded, [Page 20] that the people found that the wisdom of God was in Solomon, to do judgment 1 King. 3.28.: and the Queen of Sheba, though an Heathen, attributed it to God's love to Israel, that he had set Solomon over that people, to do judgment, and ju­stice 2 Chron. 9.8..

The necessary Conclusions which flow from this Doctrine, I take to be these three.

Conclus. I That it is not only lawful, and neces­sary, but a part of the true Christian Re­ligion, to defie, and abjure the Pope's Su­premacy: who takes upon himself (as St. Peter's Successor) to have the sole power of disposing of all the Kingdoms of the Earth; to place the Crowns of Emperors upon their heads with his foot, and to kick them off again when he hath done. It be­ing most certain, that they, which hold immediately from God, are not at all be­holding to his Holiness.

[Page 21]That none but God can absolve Subjects Conclus. II from their Allegiance, and Obedience, which they owe to their natural Lords. Neither the male-administration of Go­vernment, nor their own fears, and jealou­sies, nor the decay of Trade, no, nor the ha­zard of Religion it self, can justifie the acts of Rebellion. When God suffers such things as these to fall out, he permits them for ends best known to Himself; but hath never yet, nor ever will, to the end of the world, give the least countenance or toleration to Rebels.

They, to whom he hath given his Own Power, are accountable to none but Him­self: And therefore those, must needs be so far from deserving the names of High-Courts of Justice, in which Gods Vicegerents are sentenc'd, and condemn'd; that they are to be accounted the greatest Violences to Hu­mane Society, and the Ordinance of God; as also, the greatest usurpations upon Sove­reignty, [Page 22] and Judgment, that the Presby­terians, Jesuites, and the Devil himself could ever boast of.

Conclus. III That next, and immediately under God, we ought to be thankful to the King's Majesty, for his most gracious Govern­ment: For causing good and wholesome Laws to be enacted, and continue in force, for the Government of this Nation, where­in we live: And for superadding the high favour of his Royal Promise to govern by Law, and to protect the true Protestant Re­ligion, as it is by Law established, as well as the Properties of his Subjects, against all invaders and opponents. For these in­estimable benefits, all the grateful Addres­ses of his Subjects, the greatest inlargement of their hearts, and most intimate exulta­tions of their souls, are too mean returns. Nothing but unmoveable Loyalty to the King, Conformity to the Church, and active Obedience to his Laws, can bear any true [Page 23] proportion to them. Certainly we have as great reason as any Nation under Hea­ven, to make an hearty and grateful use of that Exclamation of the Psalmist, Ps. 144.15. Hap­py are the people that are in such a case; yea, blessed are the people who have the Lord for their God.

That it is highly incumbent upon all Truth III Judges to be most critically cautious, and careful. Both God and the King say to them, Take heed what you do.

Caution, and Care, in such high concerns as they are conversant withal, seem to me to include these four things.

• 1. Wisdom, and Knowledge, Prudence, and Experience.
• 2. Courage, and braveness of spirit.
• 3. Vigilance, and Activity.
• 4. True Christian Piety.

The first will teach them how to take heed. The second will make them dare to do it at all times, and in all causes. The third will [Page 24] not suffer them to slip any opportunity, wherein they ought to be cautious. And the last will make them have respect, both to God and the King.

1. When Caution is thus recommended to the Judges, it is implyed, that they ought to be men of Wisdom, and Knowledge, Prudence, and Experience, i. e. men of great natural abilities, and skilful in all those Causes which shall come before them. They ought to have a general knowledge, and comprehension of the Laws, and still to apply that knowledge to the greatest variety of actions.

Without these, it will be impossible for them to take heed what they do, notwith­standing they be, of themselves, well-mind­ed, and willing to do justly: because Igno­rance, as forward as it is, can hardly be more impudent, than it is weak: nor can Folly be more swift to discover its Presump­tions, by its undertakings; than it is to [Page 25] testifie its Impotency, by its miscarriages. But when Prudence and Experience come to be superadded to great natural Abilities, and acquired Accomplishments, they will certainly prove the most excellent ingredi­ents out of which, Care, and Caution can be compounded.

2. It is implyed hereby, that they should be endued with courage, and braveness of spirit, without which, Knowledge and Experience will be but in­significant words, and ineffectual sounds. Which may sufficiently appear, from the consideration of the persons with whom they have to deal; the high matters, about which they are conversant; the rebukes and pu­nishments they are subject too, from those who are above them; the hatred and vio­lence of inferiours, as well as the obloquies and evil speeches of the multitude: things, which no man in the world can be able to cope withall, except he be endued with an [Page 26] extraordinary spirit. Mean souls are na­turally unfit for high imployments; because Cowardice will certainly betray men to base and ignoble actions, 'twill make them afraid of righteousness both in a Legal and Evan­gelical sense, because it wears a sword.

3. Tis implied, that they should be men of Vigilance, and Activity; industrious to discover the Truth in every Cause, and wil­ling to be guided by it when discovered. Though Justice it self ought to be blind, yet the Ministers thereof ought to be all eye; because the great Governour of the World, who hath stiled them Gods, never made them Omniscient: and though he calls them by his Own name, to add Veneration to their Authority; yet hath he frequently made it evident to themselves, and the world, that they are but Men, by their Failings. It is the unparallel'd excellency of God that He is Omnipresent, i. e. (as the Schools interpret it) in all places, at all times, by [Page 27] the same indivisible act: and undoubtedly he expects it from all those, of whom he hath said, ye are Gods, that they should endeavour to assimilate themselves to Him­self, by a Politick Ʋbiquity. From whence tis evident, that such high Officers are ob­liged to testifie their Fidelity by their Care, their Conscience by their Circumspection. Especially, because the lives and fortunes of their Brethren are frequently put into their hands; and tis possible for them, with­out such caution, not only to do unrighte­ousness in Judgment, but also to become the veriest Cut-throats and Pick-pockets in the world.

Lastly, it is implyed, that they should be endued with true Christian piety; because that will be sure to make them have respect to the commands, both of God, and the King: to the commands of God, for his own; to the commands of the King, for God's sake. It will make them reverence [Page 28] Justice, because God is the Authour, and Archetype thereof; and twill incline them to moderate the rigour of Justice with leni­tives of Mercy, lest they should transgress the rules of true Christian charity.

You see how necessary it is for them to be cautious, and careful, both from the nature of the thing it self, and also from the Com­mands of God, and the King. To which I may, most justly, superadde the considera­tion of the Age in which we live. This calls for the height of Wisdom, the greatest Abi­lities, the bravest spirits, the most eminent Activity, and the best grounded Religion. Because the purest Church, which Christ hath this day upon Earth, and the best of Monarchies, are design'd to be subver­ted and ruin'd by men of the most different Principles, and Interests. The Jesuites abroad, and the Fanaticks at home, are closely engaged in undermining both.

The former will own no Allegiance to [Page 29] the King, if it be inconsistent with the Su­premacy of the Pope; nor think the vilest murthers or treasons sinful, if they will but promote their Hierarchy.

And the latter behave themselves as if they were of different interests, both from the Church, and Kingdom, and it were chiefly incumbent upon them to ballance Prerogative with Property. They there­fore study the King's Laws, that they may be in a capacity to evade his Power; and pretend the Laws of God, to take away the force of the Laws of the King. They are ready, upon all occasions, to plead the li­berty of the Subject, whenever it may prove a snare to the Government; and make use of those Franchises and Liberties, which have been given by the gracious Kings of this Realm to their once loyal Subjects, to deprive their Successors of their Sovereign Authority. They so well understand the inclinations of the giddy multitude, as, at [Page 30] most of their Popular Elections, they de­sign to choose such Representatives of the People, as are best qualified to restrain the spirit of Princes: as if they were (with the degenerating Romans) to set up the Tri­bunes of the People, with this only design, that they might beard the Consular Dig­nity. That's the third Truth.

Truth IV Give me leave to speak, very briefly, to the last, and I shall immediately conclude. It is this: That all, who are duely advan­ced to such Eminent places of Trust and Dignity, have the greatest reason in the world, to be faithful in the performance of their Duty; and that, because God is with them in the Judgment.

Tis certain, that Omnipresence is an at­tribute inseparable from the Divine nature: they that climb up into Heaven, and they that dig down into Hell; they that take the wings of the morning, and dwell in the ut­termost parts of the Sea; and they that co­ver [Page 31] themselves with the most opacous dark­ness, can never get out of the sight or com­pany of the Almighty. And yet God hath been pleased to make the promise of his special presence an act of Grace, and that, whereby he would incourage his most eminent Servants in the performance of his own work. Hence we read Psalm. 82.1. God standeth in the Congregation of Princes, He is a Judge among Gods: and in the Text, He is with you in the Judgment.

God is with them, and stands by them; not as an idle Spectator, or un­concern'd Auditor, but as one who gives them their best Commission, will counte­nance, maintain, protect, and reward them for their lawful Acts: but will keep a se­vere book of remembrance against them, if ever they force Judgment, which should run as as a pure and mighty stream, to spring up as Hos. 10.4. hemlock, or Amos 5.7. wormwood.

[Page 32]My Lords, I don't question, but that You are prepared, and resolved to obey the King; and to judge, not for man, but for the Lord: and therefore I have good warrant to declare, that God will be with you in the Judgment.

For which, and all other gracious vouch­safements to Mankind, let us render unto the Glorious and Eternal Trinity, God the Father, God the Son, and God the Holy Ghost, the only Wise and True God, all Honour, Obedience, and Adoration, now, and for ever. Amen.