AS Medalls do receive their worth, and esteeme from the impression and Cha­racter which is put upon them, so do assemblies derive their ho­nour [Page 2] and lustre from the persons which do constitute and make them up.

The Scripture speakes 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 designes doe breath forth no­thing but cruelty; and in their counsels David makes it a marke 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 wil­dernesse the lodging place of wayfairing men, that I might leave my people, and goe 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 dayes uprore, there being no cause whereby we may give an account of this concourse, and unto this no sober and [Page 3] prudent man will joyne himself. There is an Assembly which though it be so­lemne, is yet so prophane, that God will not smell in it. Amos. 5. 21.

But there are also assemblies that are as glorious, as these are inglorious; that beare upon them the stamp of Majesty, as these doe 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 drawes an awfull 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 beames of Diety doe shine so bright, as that it appeares to be rather a convention of Gods then of men, of which we may truly say, what they of Lystra did concerning Paul [Page 4] and Barnabas, that the gods are come downe to us in the likenesse 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 doe 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 onely wise, not unlimited in their Soveraign­ty, and Wil. Things are not just because they will them; but because things are just, therefore they ought to wil, and to enjoyn them; Justice is the rule of their will, and not their will the rule of Justice,

Secondly, the President 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. [Page 5] They are his Vice-royes to rule and go­verne the affaires of men on earth, which is his footstoole, and he is their absolute Soveraigne, 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 Dieties, but God is present at it, and stands among them. And he stands not like an Idol or Dagon, which neither heares 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 eare heares what they speak, his hand writes downe 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 alwayes present a­mong them!

Secondly, by the property of his [Page 6] Justice, and power. He judgeth among the gods. When they judge, and decree righteous things, then he judgeth with them, and ratifies the edicts, and sancti­ons which they make; but when they turne judgement to wormewood, and leave off righteousnesse 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 solemne meeting, and con­vention which the Text speaketh of. And I shall make it the principal drift of my present taske to speak of them, and to them. The second part I shall one­ly 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 [Page 7] a base minde, 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 then a Crown will suit with every head, or a Scepter with every hand. Select and choise persons they must needs be, and such as beare a more lively resemblance of God then others, who have his own name conferred upon them.

Secondly, I shall shew how they nei­ther are, nor may be called gods.

Thirdly, what those respects are, in which they may be justly stiled 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 [Page 8] 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 ranke of men in their worth, as Saul was above the people in stature, who when he stood among the people, was higher then 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 Saviours 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 expresse the force of it. They are called Chirurgeons, or Binders, Job. 34. 17. Shall he that hateth right, governe? or as it is in the Hebrew, binde. It is their office justissimas facere luxationum compositiones, to heale Rup­tures; [Page 9] 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 ruine and sinking. If the foundations be destroyed, what can the righteous doe? Psal. 11. 2. They are Fathers, Isa. 49. 23. which is a name, as Tertullian observes, that in­cludes both power and goodnesse; Who hath more power over his child then a father, to doe 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 heape 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, then the bench and seat of law­full Magistracy; to whom he hath given power and authority by a charter from Heaven, to order and regulate the af­faires of the sonnes of men on earth; and to prevent all that confusion and [Page 10] ruine, which would inevitably fall out, if every man should be left to doe 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 swel with pride, and make no other use of their power, then to execute their lust­full passions of wrath, and revenge upon every one that Mordecai like can­not stoop and bow, to break Gods lawes, to fulfill 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 [Page 11] 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 awfull reverence towards their per­sons, and a willingnesse to yeild obe­dience to their just commands. If we consider how like unto the Sea the multitude is in its motions, which eve­ry blast of winde doth disturbe, and makes to become tempestuous; and how like they are in their passions unto tin­der, which every sparke 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 onely bridle their fury, but also calme it, and allay it? that one word from their mouthes should extinguish the fire of sedition, that is ready to break forth in­to a flame? as Caesar did the mutiny of his whole army, onely by saying, Qui­rites. How can all this be, but that God himself hath imprinted his own name [Page 12] 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 shew in what respects Magistrates are not to be esteemed gods. For as there are sundry respects in which they truly may, and ought to be reputed gods; yet there are divers others also, in which they ought not to be called gods. Foure 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 stamp't 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 mountaines, and [Page 13] 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 originall and principles of their being are the same. What the oppressed Jewes spake, 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 off-spring is as the off-spring of other men, and their own flesh, as the flesh of others; their disea­ses are as many, their paines as bitter, their life as uncertaine, their death as certaine. Pares nascuntur, pares mori­untur; in the womb, and in the tombe 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 sonnes of Belial did Saul, 1 Sam. 10. 27. or reproach them, as Shemei did David, 2 Sam. 16. 7, [Page 14] God himselfe hath strictly forbidden it, Exod. 22. 28. Thou shalt not revile the Gods of thy people. They are to have osculum oris, the kisse of the mouth, to testifie 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 enjoynes, 1 Tim. 2. 2.

Secondly, they are not Gods by way of Ironie, 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 mans mony is said to be his god. This honourable title God doth not give to Magistracy, as the Souldiers 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 scorne him. God is more jealous of his name, then to give it for any such purposes. And yet in thefe licentious times, wherein the worst of men take a liberty both of speaking, and doing [Page 15] 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 cryed down, as if it were a thing altogether useless, and unprofitable; like to some old heartless and useless drug, that hath lost all its vertue and efficacy? Yea, how is it look­ed upon by many, as a powerful obsta­cle, and hindrance unto the growth of Christs Kingdom, and the enjoyment of those glorious liberties, which best sute 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 brake it in pieces, and called it, Nehushtan, 2 Kings 18. 4. But if there were not very strange suffusions upon the eye of these mens reason, Magistracy which is in it selfe a straight and right object, could never appeare to be so crooked, as to be dee­med rather a stone of stumbling, then a corner-stone to support the building; to be an Idol to be broken, rather then an [Page 16] institution to be preserved. For who can be, either to storie common, or sacred, so great a stranger, as not to know with what innumerable evils that Monster of Anarchie hath always been attended? If we look into the Book of Judges, wee shall finde 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 Ra­vishings unto death in the ninteenth Chapter. If you look into the late An­nals of Germanie, wee may finde 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 Thornes, or Figs of these Thistles? The Persians had anciently a custome, that when their chiefe Ruler dyed, there should [Page 17] be [...], a lawlesnesse, and liberty for five daies after, that every one might doe without controlle what he pleased: Now in this short intervall of government, there were such rob­beries, murthers, violences of all kinds committed by the headlesse 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 houres (which God forbid) 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 [Page 18] are all equally God, and alike infinite in their power, wisdome, and good­nesse. But so it is not with the earthly gods; their power, their honour, their wisdome, are not equall or alike in all; though they be as so many lines that derive their being from one common center; yet they do not equally stretch themselves towards the same circumfe­rence. Some are like Stars of the first magnitude, that move in an higher orbe; others are as Stars of a lesse magnitude, that have their motions in a narrower and lower sphere. Some have potesta­tem vitae & necis, the power of life and death; others have onely the power of custody, and of inflicting lesser pu­nishments and censures. Some are as the fountaines of authority, and others are as the rivulets that flow from them. This distinction the Scripture it selfe 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 Governours that are sent [Page 19] by him. But as Gold hath the name of Gold when it is in the thin leafe, as well as when it is in the massie 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 ranke, unto pictures that are drawn from head to feet; the middle sort, unto such pictures as are drawn no further then the girdle; & the lowest, to such as goe no further then to the neck or shoulders. But all have the name of gods; as the smallest penny beares upon it the image of the Prince, as well as the greatest piece, though in a lesse character and compasse.

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 fountaine 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 center of his actions, then his hononr and glory, no more then he can have any causes of his being besides [Page 20] himselfe. 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 self-seeking Ma­gistrate is one of the worst of plagues & judgements that can befall a people; he is as a gangreene in the head, which brings both a more speedy and a more certain ruine, then if it were in some inferiour and lesse Noble part of the body. He is not then a Shepheard to defend the innocent sheep, that run un­to him for protection; but a wolfe, to worry and devoure them. He is not then an Olive-tree, that drops fatnesse, [Page 21] but a Bramble, from which fire comes that burnes up and consumes the Ce­dars of Lebanon. He is not a Sunne, that is the publique servant of light unto the world, and shines not for it selfe, but others; but a Comet that scatters abroad malignant vapours, and by its blazing bodes nothing but ruine. He is not in the politique body as a sanguifying Li­ver in the body naturall, that sends forth nourishment to every member, and fils every veine with blood; but as an ill and distempered Spleen, that robs the whole of its due nutriment, to make it selfe great, above what is convenient for its own welfare, and the good of every other part. And oh! that we had no better evidences then jealousies, and presumptions, that many among us, who are called by the name of gods, might be said to be self-seeking gods; that many who sit in publique places were not byassed with private respects; ha­ving it more in their designes, and in their thoughts, how to make them­selves great, then how to make the Pub­lique [Page 22] prosperous, by causing judgement to roll down as waters, and righteousnesse 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 hee never saw ei­ther of them affected: the one was, that he might see Rome setled in its just Li­berties: the other was, that he might see every mans estate proportionable to his affection and love unto the pub­lique. 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 shew how lawfull 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 Herauld is a King at Armes, who hath onely the name of a King, but nothing of the dignity or Revenues of a King. Hee who hath given this name of excellency unto them, hath derived an answerable [Page 23] power and authority, in regard of which they may be justly called gods, and that in a three-fold respect.

First, they are gods by way of Repre­sentation as they stand in his stead, and have the managing of all affaires which concerne his soveraignty 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 beare the immediate dispensations of God, no more then the Israelites could his giving of the Law from the Mount, but cryed out unto Moses, speake thou with us, and we will heare; but let not God speak with us, lest we dye, Exod. 20. 19. Therefore hath God been pleased to convey his power, justice, and wisdome 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 ensignes of power and au­thority are truly his, and not theirs. The Lawes which they rule by are his, and not theirs; The legislative power is [Page 24] not theirs, but onely the executive power. There is one law-giver, who is able to save and to destroy, James 4. 12. The Throne on which they sit is Gods Throne, 1 Chron. 29. 23. Solomon sate on the throne os the Lord. The Scepter which they bear in their hand it is Gods Scepter, Exod. 4. 20. Moses had the rod of God in his hand. The judgement which they give is Gods 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 onely Beloved, and the onely Be­gotten Son of God. Not by Adoption; so Believers onely 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 childe doth of his Father. But they are sons of God by way of Eminency: their office and power being above and over [Page 25] all others, as being his Deputies, & Vice­gerents: their persons being more sacred, as being his Anointed ones: their relation to him being more singular and speciall; as being in a more immediate sub­ordination unto God then others are. Now this title of sonnes, God gives unto Magistrates, that he might the better draw and win men to yeild 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 husband-men 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, then mes­sengers to offer peace are no more sent, but an Army to destroy. And so when men despise dignities, & lightly esteem [Page 26] the sonnes of the most high, whom God would have to be honoured, A cruell 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 onely suffered by him, but sent of him, 1 Pet. 2. 18. When men become Rulers onely by Gods permis­sion; then the worst of men doe get into the Throne of Soveraignty and power, being suffered by God to break Nations in pieces with a Rod of Iron, and not to govern them with a golden Scepter. Cedrenus tels a story, that when Phocas the Paracide had made his way to the Empire, by the blood of Mauri­tius his predecessour, there was a reli­gious man that did in an expostulatory manner complaine to God, saying, Lord wherefore hast thou made this man Emperour? And an answer was retur­ned by God unto him, quoniam non in­veni pejorem. Because I have not found a worse. It seemes the sinnes of the [Page 27] Roman State were grown to such an height, that if God could have found out a worse instrument then Phocas to afflict them, they should have had him to sit at the helme of government. But when God doth by his Warrant and Commission call men unto the office of Magistracy, he chuseth men that are fit and meet to sit in that Assembly of gods, over which he is President. It was Hirams 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 advise of Jethro, select and chuse out of the people such persons as were endued with qualifications fit for Magistracy, [Page 28] to be Rulers over the people, Exod. 18. 15. And this is the Call which is usuall 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 Gods ordi­nance, but a permission by his provi­dence. As to the weighty Office of the Ministery, no man may presume to entitle himselfe; or to runne unlesse he be sent, without being an intruder: No more may any man take the liberty to cloath himselfe 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 severall par­ticulars that were propounded for the explication of the first branch of the Text; by shewing who they are, that are stiled 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 [Page 29] and title of Gods. The few sands of time that are not yet runne, I shall allot for the application.

And are Magistrates Gods? Oh! then how many are there, that in the Assembly of gods, are not Starres, 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 doe nothing that may honour the Office to which they are called. Some there be that are Idol-gods, which have eyes and see not, eares and heare not, hands and handle not; that are as uselesse in their places, as Images are in Churches. Others there be, to whom this name can no 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 [Page 30] there be that are Gluttons and Belly­gods, who eate 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 onely the morning, but the day in the sensuall pleasures of the pallate; 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 threanings, 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 goodnesse, and gentlenesse? Are not others Avaritious gods, who set their hearts upon nothing but the encrease of riches; making themselves great not onely by the sweat, but by the blood of many, whom they by oppression have squeezed and drained, as grapes that are trodden in the Wine-presse! O what irreconcileable contradictions [Page 31] 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, unlesse it were among the Heathen, where the matchlesse impiety of many persons was the chiefe ground of their being made and reputed gods; as may appeare by the impure stories which themselves doe report of them? But, O let it ne­ver be told in Gath, or published in Askelon, that amongst Christians, that professe not onely 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 loose walking of many Christians was (as Salvian complaines) made by the Pagans the reproach of Christ himselfe, 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, [Page 32] who wils no wickednesse, so as to judge him to allow and favour prophanenesse, injustice oppression, because that they who are called gods doe abound in the practice of those and such like sinnes. And to this end it concerns those who have a power either to elect, or to con­firme 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 beare; or contempt be poured forth upon the office, by ma­king it vile, by the foule enormities of those that are betrusted with it. The irreligious behaviour of Eli his sonnes, made the offering of the Lord to be ab­horred, 1 Sam. 2. 17. And so doth the impiety of Magistrates make Magistracy it selfe to become despicable in the eyes of the people.

A second Application directs it selfe to you, Right Honourable, and to those that are Assessors with you on the bench of Judicature; that you would doe worthily in this our Israel, and shew [Page 33] your selves no other then an Assembly of Gods, by executing judgement, and working righteousnesse, which are the great workes by which God is known, Psal. 9. 16. Without you, what are the Laws, but leges cadaverosoe, livelesse and unactive carcasses, as instruments with­out the touch of a skilfull hand, that make no melody, as Vines that creep along upon the ground, and become unfruitfull 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 beare fruit, and to be usefull for the good of this great City, and those over whom you rule. I confesse indeed, that the times into which you are cast, are full of difficulty; and such of which we may say, as Livie sometime did of the Roman State, Nec remedia possumus ferre, nec vitia; that we can neither beare 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 doe [Page 34] what in you lies, to keep Laws, Liber­ties, Religion it selfe, from an irreco­verable shipwrack; 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 Helme 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 good­nesse, as you are above them in great­nesse. You are Mountaines, Micah 6. 2. O then be like the mountaines of Myrrhe 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 Chirurgeons, that mind more the welfare of their Patient, then their profit. You are Leaders, Isai. 9. 16. be then neither blind Guides, nor false Guides, to seduce into the paths of errour, or to lead into the pit [Page 35] of destruction. You are Nursing-fathers, Isai. 49. 23. be not then Egyptian task­masters, that made Israel to sigh bitterly under their cruell 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 joyned to a godlesse life. As ye are gods, so be like God, and that in these particulars.

First, be like him in holinesse. Aristotle in ranking the morall vertues, gives the precedency unto Magnanimity; but the Scripture, in setting forth the Chara­sters of a Magistrate, puts holinesse as the first, Exod. 18. 21. as being a Robe both of the greatest beauty & necessity. Without holinesse 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 Gods barre? to be here a Judge for a few daies, and afterwards to be an eternall prisoner? to weare here a Chain of gold as [Page 36] an ornament, and hereafter to be bound with the chaines of darknesse for ever? O therefore, if you would not have your glory and honour to expire in so shamefull a period, let holinesse shine forth both in your persons and office.

First, be holy in your persons and families. Let not your dwellings be stained with open prophanenesse in those that are your followers, and filled many times with more disorder then Tavernes themselves, having more oathes sworn in them in one day, then there are prayers made in a whole yeer: 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 sinnes to be of a deeper die then their Scarlet with which they are cloathed.

Secondly, exercise holinesse in your office, by preferring the dignity and [Page 37] 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 carefull that the holy name of God be not polluted by wicked mis­creants, and Atheisticall Russians that scorn to use it in prayer, and yet spare not to rend and teare it by hellish and fiery execrations, and to set it as a seale to ratifie the worst of lyes and fals­hoods. Late Statutes have raised the penalty of swearing; but yet oathes are as cheap as ever. And from whence comes all this, but from the negligence and lukewarmnesse of Magistrates that have no zeale to stop the growth of so foule and spreading a sinne?

Secondly, doe you that are called Gods, improve your power and Autho­rity for the solemne sanctification of Gods day: the beauty and lustre of which hath of late been more impaired then ever, both by corrupt opinions [Page 38] and practises. It was wont to be Eng­lands glory that it did excell 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 ruine, being for Apostacy from what it hath professed branded by the world, and severely punished by God him­selfe.

Thirdly, shew forth a holy zeale 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 lawes laid asleep, which were as so many bridles in the jawes 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 [Page 39] differences both spread and fomented by their artifices, that they may there­by scandalize 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 beggars coat? Is not the vigilancy of the Locusts that are amongst us greater then ever? and the spirit of slumber which is fallen upon us, deeper then 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 unlesse by your wisdome and courage some means be thought upon, and set on foot, that may like a strong West wind take away these vermine, and cast them into their Tyber from whence they came: I may truly say, there is but a step between Ruine 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 poore mans cause by the ballance of the law, and the rich mans [Page 40] cause by the ballance of favour and af­fection: to be a hatefull tyrant to the one, and a shamefull 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 onely to catch Flies. And such should be the lawes, 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 poore, who usually most feele the smart of them. What honour is it for a Judge, to stock, to whip, to mulct a malefactor that is poore and friendlesse, and to court with civilities a Right worshipfull swearer or drunkard? to be full of In­vectives against the one, and to be mute before the other? Is this to fulfill the office of a Magistrate, who by his oath is bound to doe justice without feare, and without favour? I have read, that in Justinians time the Oath of the Jud­ges had dreadfull imprecations annexed [Page 41] unto it, whereby they did wish unto themselves, that if they did not do right unto every one, the trembling of Cain, the leprosie 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 jealousie; 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 joynts of their loynes to be loosed, and their knees to smite one against ano­ther: He can cause a leprosie 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 despaire, make them to say as Job did, My soule chooseth strangling and death, rather then life. And therefore be wise, O ye Rulers, and consider often what comfortable answer your consci­ences can make to that question of Da­vid, Doe ye indeed speak righteousnesse, O congregation? doe ye judge uprightly, [Page 42] O ye sonnes of men? Psal. 58. vers. 1.

Thirdly, be like unto God in wisdom and mature deliberation, that so rash­nesse 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 ballance 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 equall sentence and judgement can be passed. He that useth onely the sword, and not the ballance, may smite an innocent Naboth, and acquit a guilty Ahab. A Judge, though he is to be Coecus in exe­quendo, blind in the impartiall execu­tion of the law; yet is he to be Oculatus in dijudicando, eagle-ey'd in the scru­tiny and disquisition of all matters that come before him, whether judiciall or criminall. 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 [Page 43] stands like a little marke 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 dark­ned 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 childe, 1 Kings 3. 22. Now in these difficulties, if the eye of wisdome in a Magistrate should not be awake to discern; if pru­dence should not be more then ordina­ry to direct, how quickly might judge­ment be turned into gall, and the fruit of righteousnesse 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? Doe you therefore who are [Page 44] in Authority, and sit in the high places of Judicature, make the prayer of Solo­mons, when he was called to the Throne of his father, to be frequently yours, in asking 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 waies 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 enterchange­ably woven and twisted one within a­nother, and thereby are made a mutual foile to set off each others beauty. In the highest manifestation of Gods ju­stice upon sinne, in which it and mercy did seem to be at an irreconcileable di­stance, his wisdome found out a way for righteousnesse and peace to meet and [Page 45] kisse each other; by making his Sonne a Suerty to suffer punishment for mans sinne, and an Head to sanctifie 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 doe most adorn Authority; as the two strongest pillars that doe best support it, and esta­blish it upon the surest Basis. The Throne is established by righteousnesse. Prov. 16. 12. The Throne is upholden by mercy. Prov. 20. 28. Justice without mercy turns into rigour, and so becomes hatefull; mercy without justice turns into fond pitty, 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 bosome of the same Ma­gistrate; And the one will render his Authority awfull; and the other will make it amiable & full of complacency.

And now to move you to demeane 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 judg­ment 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, duely thought upon, and believed, cannot but be more prevalent then all other Remembrances what­ever. What souldier is there that will be a Coward in the presence of his Ge­nerall? What servant is there that will be a loiterer under the eye of his ma­ster? And what Magistrate is there that [Page 47] will or can be corrupt, that believes God to stand at his right hand? Will he not say with Joseph, how can I doe this great wickednesse, and sinne against God? Gen. 39. 9. will he not say with Job, what then shall I doe 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 ballance 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 doe you in the midst of your op­pression and tyrannie. And the greater your sinnes 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 [Page 48] himselfe the rest of many yeares, that night he required his soule of him, Luke 12. 20. And so he may deale with you while you blesse your selves in your heart, saying, I shall have peace, though I walk in the imaginations of my heart, and adde 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 doe 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 beare. And this ama­zing thought (if any thing) will make Daniels counsel to Nebuchadnezzar, to be most acceptable to them, To break off their sinnes by righteousnesse, and their iniquities by shewing mercy to the poore; if it may be a lengthning of their tranquil­lity. Dan. 4. 27.