Surface but the very foundation of the earth by which Metaphorically is meant the due administration of Justice in punishing the wicked and defending the good These be the Pillars that uphold the world and upon these Common-wealths are chiefly founded 3. Here is the extent of this confusion not some but all the foundations of the earth are out of course Those that should be the Pillars of the earth they are rotten Posts that deceive the building and let all run to ruine Observation 1. All reprehensions and admonitions that are bestowed on wilfully blind and obstinate sinners are lost and in vain as to the parties reproved though our labour be not vain in the Lord Isa. 49. 4. 2. Cor. 2. 15. we do but wash a Black-more or wash a Tile the more rain is poured on it the blacker it grows When men are set given up and wedded to their sins it is time to let them alone Hos. 4. 14 17. This made the Lord here leave off-complaing to these Judges and to turn his complaint to himself and to his people They know not they will not understand God will not honour them now so far as to reprove them Thus did the Prophets when men were obstinate past Counsel and Instruction they turned to the earth and called upon the inanimate creatures to hear Isa. 1. 2. Hear O Heavens and give ear O earth So Micah 6. 2. Hear O Mountains the Lords controversie So Deut. 4. 26. 32. 1. Ier. 6. 19 22. 29. That Preacher thinks his people very bad indeed who directs his speech to the seats they sit on and the Pillars they lean too q. d. Hear O ye Seats and hearken O ye Pillars what the Lord hath done for an Ungratefull and Rebellious people These are scorners that do but jeer at such as call on them to live Soberly Righteously and Religiously Solomon bids not reprove such lest they hate us Prov. 9. 8. These are Dogs that fly in the face of such as go about to stop them in their sinful practices Mat. 7. 6. Question But is not this a sufficient excuse to make us cease from reproving sinners Answer No for the Holy Ghost before in this Psalm though he knew those he spake to were incorrigible and incurable yet reproves them first and admonisheth them to do their duty verse 2. 3. 4. for though such wicked men be not amended yet we have discharged our duty and they will be left without excuse in the day of the Lord when they shall see and say they had a Prophet amongst them to warn them Ezek. 2. 9. 2. We must be very cautious that we do not presently cast off every wicked man as a Dog that frets at reproof for a good Asa may do so 2 Chron. 16. 9 10. The Lord himself is patient and bears long and loth he is to cast off his people Hos. 6. 4. Now when the Lord bears we may well bear but he bears with much long-suffering the vessels of wrath who are fitted to destruction Rom. 9. 22. Observation 2. Ignorance is the Mother of mischief These Judges judge Unjustly respect persons neglect their duties oppress the poor c. but what was the cause of all this he tells you They know not neither will they under stand This in Scripture is oft set forth as the Root of all sin Hosea 4. 1 2. there is no mercy no truth nothing but killing lying stealing and outrage and why so why there is no knowledge of God in the Land So Isa. 1. 3 4. 1 Pet. 1. 14. Revel 3. 17. one great cause of the Church of Laodiceas misery was this that she knew not her misery Ignorance and working uncleaness with greediness are joined together Ephes. 4. 18 19. This made the Jews to crucifie Christ Acts 3. 17. I wot Brethren that through Ignorance ye did it and Paâ—l to blaspheme and persecute Gods people 1 Tim. 1. 13. I did it ignorantly When the Gentiles knew not God then they served Idols Gal. 4. 8. Why is not God loved feared obeyed why because he is not known for as incognitum non amatur so non timetur Children that know not the strength and terror of a Lyon fear him not This made the Saduces to err Mat. 22. 29. Ye err not knowing the Scriptures All sins and errors are Radically Seminally and Fundamentally in Ignorance When the Apostle had said There 's none that understands see what a black Guard of sins do follow Rom. 1. 28. to 32. 3. 11. to 19. when the eyes of the Jews were blinded then all wickedness like a stood broke in upon them and there abides even to this day Rom. 11. 8. Ignorance is evil in any but specially in such as are designed for publike service A Magistrate that is ignorant of the Law and a Minister of the Gospel are two sore judgements the one destroys many a soul and the other mars many a good cause A Prince that wanteth understanding is a great Oppressor saith Solomon Prov. 28. 16. It s a great misery to a Nation when the Rulers are children in understanding Eccles. 10. 16. Isa. 3. 4. Magistrates had need of abundance of Wisdom and Prudence Sinners are subtile to contrive wickedness and Magistrates had need of Serpentine Wisdom to search it out For as Truth so wickedness lyeth in profundo it s buried deep Isa. 29. 15. T is not for Kings say flatterers to Read Pray Study they must Hawk and Hunt and Game and take their pleasure as if God had made them for no other end in the world but as he hath done the Leviathan in the Sea to take his pleasure therein Psal. 104. 26. No God commands Kings to Write Read and Study his Law Deut. 17. 18 19. It must be their Vade mecum their constant companion which they must study as well as the Laws of the Land T is necessary that Rulers should see with their own eyes that they be not seduced by flatterers and Parasites We read how Moses the chief Magistrate was instructed in all the wisdom of the Egyptians before he was called to Government Tongues Arts Sciences Philosophy History Law Divinity are all requisite to make a compleat Magistrate They must not only be Honest men but Able men Exod. 18. 21. men of Parts Gifts and Understanding Deut. 1. 13. Men as we say cut out for the work for as every one that is Godly is not fit to teach others so every one that hath Grace is not fit to Rule others They must be men dextrous in the Law else how shall they direct others according to Law When Rulers are children in gifts though men in years and babes for Understanding being weak as women then follows oppression and confusion Isa. 3. 4 5 12. As no wise man will go to an unskilfull Physitian for Physick nor venture himself in that Ship that hath an unskilfull Pilot So no man that is well in his
travell There is no man saith Solomon that hath power of his Spirit to retain it neither hath he power in the day of death there is no discharge in that war Eccles. 8. 8. It is storied of Alexander that having heard of Paradise he was very eager of seeking it out and for that end came into the East part of the Earth where an old man meeting some of his Souldiers bad them tell Alexander that he sought Paradise in vain For the way to Paradise was the way of Huâ—â—ility which he did not take but faith he Take this stone and carry it to Alexander and tell him that from this stone he shall know what he is Now the stone was a precious stone and of such a quality that whatsoever thing was weighed with it that was still the heavier only if it were covered with dust then it was as light as straw thereby signifying that though Alexander and men in Authority out-weigh others in life yet when they are covered with dust when death cometh they are as light as others all their greatness cometh to nothing O how little Earth containeth Great Men when they die who will not be contented with much while they live If then ye must die shortly doth it not behove you to live strictly If your time be little should not your work be great for God and your souls Whether thou wilt think of it or no death is approaching thee the Sun doth not move faster in the Heavens then thou art moving to the earth The glass of thy Life for ought thou knowest is nigh its last sand Sure I am thou art now nearer thine unchangeable estate then ever thou wert and doth it not concern thee to walk exactly among men and to work industriously for God! O how much wilt thou wish at an hour of death that thou hadst walked humbly with God and wrought hard for the Lord all the time of thy life T is observed among the Papists that the Cardinals who think their Cowle and other Relâ—gious Habits ill becoming them in their health yet are very ambitious to die and be buried in them And I have taken notice in several Churches where are the Monuments of great persons that their Effigies must be erected kneeling with a Bible in their hands holding their hands up to heaven and looking very devoutly with their eyes up to the same place when I have heard of some of them how Prophane and Atheâ—sâ—ical they were in their Lives that they used the name of God often in swearing but seldom in praying and prized a Romance or a Play Book above and read them oftner then the Bible Truly thus it is Piety that is trampled under feet by you now in your health and life believe it will be a pearl of great price with you in your sickness and death then â—ou will think the holiest man the happiest man the Precisest Christian in the most blessed condition then you would willingly change states with them which are now Objects of your scorn then you will wish that you had denied your selves crucified the flesh glorified God and walked after the Spirit that you had spent that time in Praying and Reading which you have spent in Carding or Dicing or vain Recreations that you had improved that wealth and strength in the Service of your Saviour for the honour of God and welfare of your soul which have been laid about the World and your lusts O Sirs when this time cometh you will have other thoughts of sin and holiness then now ye have Sin will not be so pleasant and lovely nor holiness so mean and unworthy as now it is in your eyes Probably you can hear of death by the reports of others and be little troubled ye can stand it out stiffly against such false fire with We must all die and Nothing so sure God knoweth who shall go next and the like all this while the heart not with seriousness considering of it so as to be preparing for it The soul as much neglected God as little regarded and the affections as much inslaved to fleshly lusts as before But when Death climbs up to your own windows and entereth into your Chamber and comely with its pale face to your bed side and boldly arresteth you with a warrant from Heaven assuring you by its symptoms on your body that you must in good earnest into the other world and there have all your walkings and workings interpreted and examined by the infinitely pure and righteous God and your souls according to your deeds sentenced impartially and sent immediately to Heaven or Hell then surely your apprehensions of a new Nature and strict Conversation will change and you will wish with all your souls for a little of others oyl for your Lamps will go out The stourest unregenerate heart alive will droop at last when God cometh to take away his soul then his crest-falls and his plumes flag Now possibly thy Cup overfloweth thou hast a large portion of the good things of this world and they have so much of thy heart that thou art little troubled about the things of the other world the Table of thy life now is richly spread with honours pleasures relations possessions and these have the largest share in thy heart in these thou solacest thy self desiring no other Heaven But what wilt thou do when Death shall come with a Voider and take all away even all thy treasure on earth then thou wilt wish thou couldst find a treasure in Heaven that thou mightest die the death of the Righteous and have thy latter end like his But oh Friend thou shouldst then have lived their lives and have had thy conversation like theirs as the Crab in the Fable told the Serpent who when she had received her deaths wound for her crooked conditions stretched out her self straighâ— At oportuit siâ— Vixisse that she should have been straight in her life time The way to make thy death comfortable is to make thy life serviceable to God and thy soul. He that would enjoy true rest when he dyeth must labour faithfully and diligently whilst he liveth It will be like a dagger at the heart in an hour of death to reflect upon the talents misimployed and opportunities misimproved which free grace afforded you for the honouring of God and furthering of your own salvations Sins of omission will wound deeper at a dying hour then most are aware of God hath committed a great trust to you and the day of your lives is the only time of discharging it besides ye know not how few hours ye may have to your day whether it shall be a Winter or a Summer day the shadows of the evening may suddenly stretch themselves upon you and then it will be no longer day therefore work the work of him that sent you into the world while it is day for the night cometh wherein no man can work Iohn 9. 4. Is it not sad that our
poor 2 Chron. 19. 7. Iob 34. 19. Acts 10. 34. Rom. 2. 11. Gal. 2. 6. so Rulers must imitate and follow him in their measure and degree Thus â— maziah did justice on those that killed his Father he did not protect them by his Prerogative 2 Kings 14. 5. and Asa deposed his own Mother for her Idolatry 4. In Clemency Pitty and Mercy God is pittifull even to the Rebellious and loth if by any means it might be prevented to destroy them Psal. 68. 18. Hosea 11. 8. He is not extream to mark what we do amiss but is slow to anger though he be great in power In this the Gods on earth must imitate the God of Heaven they must not oppress their brethren Ezekiel 45. 8. nor rule over them with rigor Lâ—v. 25. 43. they must not be like roaring Lions and evening Wolves which leave not the bones till the morning Zeph. 3. 3. but they must consider that they rule over men and not beasts and therefore they must deal tenderly and mercifully with them that they may get the affections of their people which is the best upholder of the throne Prov. 20. 28. David by loving compeliations wins the peoples hearts 2 Chron. 10. 7. Hear my Brethren and my people So Theodosius by his loveliness and clemency gained many Kingdoms The Goths after the death of their own King beholding his Temperance Patience and Vertue gave themselves up to his Government When Cicero would claw Caesar he tells him that his Valor and Victories were common with the rest of his Souldiers but his Clemency and goodness were wholly his own Nero in the beginning of his reign when he was to set his hand to the sentence of condemnation would say Vtinam nescirem literas I wish my hand could not now write Rigor breeds rebellion Rehoboam by his cruelty lost ten Tribes in one day 1 Kings 12. 16. Chuse then rather to offend on the mercifull hand since 〈◊〉 much safer to account for mercy then for cruelty Let the sword of Justice be furbisht with the oyl of mercy though there be cases wherein severity must be used for we must beware of foolish Pitty which oft-times is meer cruelty both to thy self it may cost thee thy life to spare the lives of those whom God hath sentenced unto death we must not be more mercifull then the Rule which God sets us 1 Sam. 15. 9. 1 Kings 21. 19. And Secondly to the party offending impunity breeds Impenitency it hardens men in their sin and oft-times brings them to a second murder which the indulgent Magistrate becomes accessary too When one told the King of France that such a one had committed a third murder No said one he hath committed but one Murder the other two are the Kings for if he had not pardoned him he had killed but one Thirdly t is injurious to the State to spare Murderers Witches and Blasphemers the guilt of those crimes lies on the whole land and cannot be set off but by doing justice on the offenders Numb 35. 33. 5. In Patience God bears long with the Vessels of wrath fitted for destruction Rom. 9. 22. he doth not presently cut of rebellious sinners but waits long for their amendment So Magistrates had need to be men of much Patience to undego those burdens affronts and injuries which they must expect if they be faithfull from an ungratefull world as we see in Moses though a holy meek wise man and one that had brought the people through many straits yet when any new trouble came they were ready to murmur and fly upon him T was a good saying of Theodosius If any man speak evil of the Emperor if it be of lightness it is to be contemned if of madness to be pitied if of injury to be remitted As he must in some cases use the sword so in some cases especially in his own t is his glory to bear and forbear Prov. 19. 11. 6. In Tenderness 1. To the Poor As God takes care of the Poor the Fatherless and the Widow who have none to take care for them Psal. 68. 5. So the Magistrate who hath power must be a defence to those who have no power to defend themselves But of this more Ver. 3 4. 2. God is very tender over his people they are the Apple of his eye which is oculus oculi tender and the glory of the eye the Signet on his right hand his Jewels his Portion his pleasant Portion â— So Magistrates must be very tender over them the world is apt to wrong them and trample upon them by reason of the Churches weakness and therefore she is compared to a Vine a Dove a Widow as Sheep which cannot subsist long without a defence and support and if Magistrates neglect their duty yet God will never fail his people but will reprove Kings for their sakes and though his Church be weak yet her enemies shall know that her Redeemer is strong Ier. 50. 34. 3. God is very tender over his own Name Day Worship Ordinances and Ministers c. So Magistrates as they are Gods Deputies must especially look to the things of God As God hath exalted them so he expects they should exalt his Name and Worship T will be the honour of their honours so to do This was the glory of those godly Kings of Israel that they made it their chief care to promote Gods worship and to abolish all the monuments of Idolatry David saw to the ordering of Gods worship that it might be kept from confusion 1 Chron. 23 24 25 29. Iehosaphat sent his Princes with the Priests to see Idolatry abolisht and the Truth setled 2 Chron. 17. 7 8 9. Hezekiah purgeth the Temple 2 Kings 18. Iosiah and Asa cast down Idols and restored the worship of God 2 Kings 34. Many would have the Magistrate to defend men in their Temporals and see to the backs and bellies of people as if he were some Butcher or Oxherd some Turk and Tartar that never heard of God but as for Religion saith the revived Donatist of these times that concerns not the Magistrate he must not once meddle with that whereas this should be his cheifest care That which we must chiefly pray for that should be his chiefest care but the great request of Gods people is that they may lead godly as well as peaceable lives under Magistrates 1 Tim. 2. 2. hence t is that they are commanded to kiss the Son obey his Commands advance his Kingdom and promote his Worship Even Aristotle could say that among other things the Magistrate ought to see to the worship of the Gods and that their holy things be kept from Violation Mr. Perkius speaks well to this point The Magistrates saith he look to Peace and civil order t is well done and t is their duty yet not the Principal and they do commonly fail in this
Judgement for one special end of that great day is Iudicare non judicata male judicata To punish those sinners whâ—ch have escaped unpunisht here and to rectifie the unrighteous judgements of the world This made a wicked Judge on his death-bed to weep and being asked why To think said he that I who have Judged others am going now to be judged my self As Masters on earth must remember that they have a Master in Heaven Coâ—os 4. 1. so Judges on earth must remember that they also have a Judge in Heaven to whom they must shortly give an account Let Judges then remember that excellent counsel of Iâ—hosoph 〈◊〉 to his Judges 2. Châ—â— 19. 6 7 Take heed what ye do for ye judge not for men but for the Lord whâ— is with you in the judgemâ—ent 1. Here is a duty enjoyned and that is Circum spection and accurate walking take heed what you do which is again repeated here is caution upon caution ver 7. to make the deeper impression in them q. d. the execution of Justice is curious work you had need therefore of open eyes steady hands and upright hearts 2. Here is the Means to attain this let the fear of God be upon you ver 7. He that fears not God will little regard the distresses of men Luke 18. 4. and will make but a sorry defender of such as do fear him whereas he that truly fears God dares not wrong man Gen. 42. 18. Nebem 5. 15. Piety advanceth Magistracy t is the Honour of their Honours as we see in Constantine the Great and therefore t is made a chief Qualification of a Magistrate that he be one that fears God Exod. 18. 21. 2 Sam 23. 3â— and keeps his Commandments Ioshus 1. 8. Psal. 2. 10 11 12. The lives of Rulers are the Looking-glass by which Inferiors dress themselves and the Rule by which they walk they had need therefore to see how they walk for such Magistrates usually such people This fear of the Lord is the foundation of all other Graces and where this is wanting all is wanting all vertues without this are but empty shels shews shadows 2. They must not respect persons in judgement Prov. 18. 5. be they old or young Rich or Poor Citizens or Strangers Christians or Heathens friends or foes he must not look at the Greatness of their persons but the Goodness of their cause As God respects not any outward thing in man to move him to do so and so so Rulers must resemble him Partiality staineth Justice and cuts in pieces the very Nerves of a State 3. Take no Gifts Bribes blind the eyes of the wise and make them to pervert judgement Judges anciently were pictured without hands and without eyes 1. Without hands to note that Judges must not take gifts 2. Without eyes because they were to administer justice according to every mans cause without respect to any mans Relation whether friend or foe as Christ so those that rule under him must not judge by outward appearance but they must judge righteous judgement Isa. 11. 3. There are four great perverters of judgement viz. fear favour hatred Bribery this last is not the least of the four and therefore is so frequently condemned in Scripture Exod. 23. 8. Deut. 16. 17. 16. 19. 27. 26. Iob 15. 34. Prov. 15. 27. 17. 23. 28. 21. 29. 4. Psal 26. 10. Isa. 5. 23. Amos 5. 12. Micah 3. 10. Acts 24. 26. They must imitate Moses and Samuel who cleared themselves from this sin Numb 16. 15. 1. Sam. 12. 3. For he that taketh a gift selleth himself and is bound to do somewhat for the bribe he hath received T is therefore made one note of a Citizen of Heaven that he despiseth bribes and takes no rewards to condemn the innocent Psal. 15. 5. Isa. 33. 15. There is no difference in Gods Dictionary between Bribery and Theevery Isa. 1. 23. There is little difference between Give ye and Deliver ye unless it be this that the one goes in chain of Gold when others lie in Fetters of Iron If any would see the Question stated how and when a man may take a gift let him peruse Rivet on Hosea 4. 19. p. 617. folio Brochmand C. Consc. 2. Vol. p. 5061. 4. Since we are backward to the best things Iehusaphat useth Motives to encourage and excite Judges to a careful and conscientious discharge of their duty 1. They Judge not for man i. e. not simply in the name and authority of men but for the Lord who is the Supream Ruler to whom they must account and therefore it greatly concerns them to take heed what they do Kings causes call for great care and consideration be that will manage them well must take â—eed what he doth 2. They must consider that God is with them which serves first for Caution if they do ill he is with them to punish them for though they be mighty yet God is Almighty and there is a greater then they Iob 33. 12. who stands in their Assemblies not as a bare Spectator but as a Witness Judge and Avenger of such as act unrighteously Iob 12. 18 19 21. 2. It serves for comfort he is with them to defend them if they do well The Devil throws his darts principally at them they destroy his Kingdom and therefore he useth all means to destroy them he saith to his Agents as Aram the King of Syria said to his followers 1 Kings 22. 32. Fight neither with small nor great but against the King of Israel for when the Commander is conquered the Souldiers fly 3. There is no iniquity in the Lord there is no injustice in him and therefore let there be none in you But of this see more Verse 2 3. of this Psalm How great then is the sin of those who are not afraid in the very eye of the Al-seeing God to favour wickedness and act unrighteously T is true they will formally and in words confess that they reign Dei gratiâ providentià Dei yet they are so blinded with their Pomp and infatuated with their Greatness that God is not in all their thoughts nor must He his Laws or People have any room amongst them These the Psalmist â—acitely reproves by telling them that God stands in their Assemblies and takes notice of all their ways Observation 9. The judgement of Iudges is the Lords judgement Deut. 1. 17. 2 Chron. 19. 6. they have their power from him Iohn 19. 11. and therefore such as stand before Judges are said to stand before the Lord because the judgement is his Deut. 19 17. yea though they be wicked men yet he judgeth amongst them though not always by consenting and approving of what they do for they oft err and do unjustly yet alwayes by observing and over-ruling their Counsels to his own praise and though they have Self-ends and Plots yet
of persons yet they did judge unrighteously with respect to persons and therefore God accounted their Knowledge as no Knowledge They Know not Neither do they Understand They were stupid and uncapable of good counsel They did not Understand or consider so much the word imports in the Original the duties of their places so as to practice them for the good of Gods poor afflicted oppressed people The word is frequently used for consideration as 1 King 3. 21. when I had considered it in the morning So Isa. 14. 16. 43. 18. Consider the things of old Ier. 2. 10. 23. 20. In the latter dayes ye shall consider it perfectly So Iob 23. 15. 37. 14. Consider the wondrous works of God so as to be affected with them They walk on in darkness The words in the Fountain are very Emphatical They will walk on continually in darkness They take not a turn or two in this dark Alley but indesinenter ambulant they are alwayes at it it is their work their way their Trade and no man nor means can put them out of it They will walk on and continue in their wilful ignorance and sinfull perverting of Judgement in despite of God and man Now to walk in darkness in Scripture phrase notes 1. A living in Ignorance Eccles. 2. 14. when men care not to know the will of God but say as those wicked in Iob 21. 14. Depart from us for we desire not the knowledge of thy wayes These corrupt Judges walkt in wayes of darkness and therefore they loved darkness more then light This made them err in judgement as blind men stumble at every thing that lies in their way and hence came that sedition tumult and confusion in the State 2. To walk in darkness is to lie in a natural condition and live in a state of sin and ignorance without any saving knowledge of God Iohn 8. 12. 12. 46. 1 Iohn 1. 6. 2. 11. Prov. 2. 13. 1 Iohn 1. 6. 2. 11. By nature these men were blind but being drunken with pleasures and besotted with the lusts of coveâ—ousness bribery private affection and pust up with the greatness of their power they had contracted an habituall blindedness so that they could not diseern right from wrong darkness from light nor truth from error Their lusts had blinded them and put out their eyes so that they could not see the duties of their places nor remember the great account which they must one day give unto God of their Stewardship but as Sampson when he had lost his eyes was abused and put to grind in a Mill so these being blinded by Satan were made to grind in the Mill of every sin and error All the Foundations of the earth are out of course These words have almost as many Interpretations as there be Interpreters 1. Some add the word albeit or although to the Text They walk on in darkness albeit the foundations of the earth be moved and so they make these words an Aggravation of that prodigious stupidity which had possest those great ones of the world q. d. Such is their sottishness and senselesness â—hat though all the world be in confusion and heaven and earth be ready to come together yet do they snort in their security and will by no means be quickned to the execution of justice that they might prevent destruction This sense is good but with submission to better judgements I conceive the words may be taken as they are in themselves without any Addition for the sad effect and consequent of that ignorance unrighteousness cruelty and stupidity which reigned in their Rulers viz. that by reason of it all the foundations of the earth were out of course i. e. all Laws were broken all Orders violated the wicked were encouraged the godly discountenanced the publick Peace disturbed and the state of all things turned upside down nothing but murder rapes rapine violence and all out-rage to be found no man knows where to have right or by whom to be protected from wrong Yet they know not neither will they understand they will walk on in darkness and what is the issue of all this why the very foundations of the earth will move So t is in the Original i. e. all things will run into confusion and disorder by reason of the stupidity and wilfull disobedience of the Rulers of this people Psal. 60. 2. Isa. 24. 19 20. Others make the words a Commination of some destruction at hand the foundations of the earth shall be moved they read the word Passively q. d. God will destroy that Nation where such ill Magistrates bear sway as a house whose foundation is taken away cannot stand so since the Rulers of my people who should be the Upholders of the Land by executing justice are become the destroyers of it I will destroy them altogether But the former sense is most genuine for although the Septuagint do frequently render the Verb Passively yet why we should forsake the Original as the Vulgar Latin frequently doth to follow the Septuagint I see no Reason especially if we consider the corruptness of the Septuagint which now we have Take but one place for instance Isa. 9. 6. speaking of Christ the Septuagint put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Deus and leave out many of Christs Titles there which prove his Deity I speak not in the least to disparage that Pincely work of that Reverend and Learned man whose labours praise him in the gates and for which I desire to bless the God of heaven and have long since received it with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I speak it to this end to caution young men not to lay too much stress upon the Septuagint considering what the Learned have said of it Ista Graeca Versio quam nunc habemus in plurimis loc is dissentit ab Hebraeo multa habet quâ—e non sunt in Hebraeo ut omâ—es noverunt qui in ea versati sunt Philo. Licèt non ignorem nonnullos in ea sententia esse ut existiment interpretationem 70. Seniorum penitùs interiisse multò probabiliùs censeo illam adhuc superesse sed adeò corruptam vitiatam ut omninò alia esse videatur Bellarmin l. 2. de Verbo Dei c. 6. Nos summo studio curâ diligentiâ 70. Interpretationem cum Hebraeo contulimus tot invenimus addiâ—a dempta depravata immutata ab Hebraico prorsus aliena ut mihi persuadere nequeam illam essâ— 70. Interpretum Pagnin Periodos integras omisere â—ec non capita integra Capellus But this point is so excellently cleared by the Learned Dr. Walton in his Apparatus Prolegom 9. that I shall only refer you thither for better satisfaction IN the words is set forth to us 1. What it is that is out of course The Earth i. e. The Inhabitants of the earth 2. What part of the earth not the Superficies or
Titles of honour to Godly Magistates but not to the Ungodly But of this see more Verse 1. Observation 4. Even wicked Magistrates have their power from God Rom. 13. 1. All power is of God and yet the Rulers at that time were Heathenish Persecutors It is true the abuse of the power is not from God but the Power it self is as the abuse of the Ministry and marriage are not of God though the Ministry and marriage it self be Be the Magistrates superiour or inferiour wise men or fools good or bad there is no power but it is of God The Apostle speaks not Indefinitly The higher powers are of God but he speaks Vniversally and Exclusively there is no power be it what it will but is of God Though the manner of getting into power by fraud and force may be unlawful and of man yet the power and office it self is of God and that not only by permission for so is sin and the Devils power but by special ordination The Powers that be are ordained of God for the greater manifestation of his Wisdom Power Justice and Goodness We must therefore shew all due respect and reverence to Magistrates as Magistrates be they never so Vile for though in respect of their wickedness their persons may deserve contempt yet their calling is Honourable There is a ray and sparkle of Gods Soveraignty and Image in Authority and in that respect whatever the persons are they must be Honoured We should not be too scrupulous in enquiring how men come to their power but rather study how we may walk wisely winningly and Religiously towards such as are in power Observation 5. God is the most High He is King of Kings and Lord of Lords the most High over all the earth and to be exalted above all Gods Psal. 86. 8. 96. 4. 113. 4. This Title of most High is often given to God Gen. 14. 18 22. Psal. 7. 17. 46. 4. Luk. 1. 32 35. 6. 35. 8. 28. Acts 16. 17. Heb. 7. 1. and is one of those ten Names which are attributed to God to set forth his transcendent and surpassing Excellency Majesty Power and Authority over and above all Though others be High yet there is an Higher then they Eccles. 5. 8. even the High and lofty one who dwelleth in the high and holy place and judgeth those that are high Iob 21. 22. Psal. 113. 5. Isa. 33. 5. No Towers Pillars Places or Persons so high but he can bring them down It is this most High that ruleth the Kingdoms of men and giveth them to whom he pleaseth Dan. 4. 32. 5. 18. He is the great Jehovah the Lord Paramount of Heaven and Earth there 's none to be compared to him Psal. 135. 15. I know that the Lord is great and our Lord is above all Gods whether they be so Deputed as Magistrates or Reputed as Idols He is not only great but Greatness it self not only high but the most High beyond the Tongues expression or the hearts imagination It is infinite and so unspeakable we may assoon measure the Sea with a spoon or put it in a bushel as comprehend with our shallow understandings his excellent Greatness it is therefore called Unsearchable Psal. 145. 3. Great is the Lord and greatly to be praised his Greatness is Vnsearchable All the power perfection beauty and excellency that is dispersed through the whole world that and ten thousand times more is in the Lord by way of Eminency and Transcendency All the glory that is in Angels men and all creatures compared to his is but as a drop to the Sea a shadow to the Substance or one little sand to a great Mountain Heaven Earth and Sea compared to him are parum nihil meer Nothing In Isa. 40. 12 15 16 17. we have a most lively expression of the power of God Who hath measured the water in the hollow of of his hand and meeted out the Heavens with a span and comprehended the dust of the earth in a measure and weighed the Mountains in scales and the Hills in a ballance c. He doth these great things with ease as if it were but Spanning Measuring Weighing c. Hence it is that Greatness is truly and properly ascribed to God alone He only is great Deut. 32. 3. 2 Sam. 7. 22. Psal. 96. 4. 99. 2 3. 145. 3. Titus 2. 13. Excellent is that Doxology of David 1 Chron. 29. 11 12. Thine O Lord is the Greatness and the Power and the Glory and the Victory and the Majesty for all that is in Heaven and Earth is thine thine is the Kingdom O Lord and thou art exalted above all both riches and honour come of thee c. He is mighty in power there is no opposing him Psal. 147. 5. mighty in counsel there is no out-witting him Ier. 32. 13. mighty in working there is no out-doing him Deut. 32. 4. and great in judgement there is no withstanding him Exod 7. 4. 1. Then Trust in this Great God what though thou have great enemies great Tentations within without yet remember thou hast the great God to assist thee A weak creature when backt by a stronger will venture on a stronger then it self When the Prophet Micaiah saw two Kings sitting on their Thrones he was not afraid because he saw a greater then they 1 Kings 22. 10 19. Moses by an eye of faith beheld him who was invisible and therefore did not fear the wrath of the King Heb. 11. 27. Did we stand by our own strength we might well fear but our help standeth in the Name of the Lord Psal. 124. ult This upheld Abraham in his straits he doubted not because God who had promised was able to perform Rom. 4. 18. and this upheld Paul I know whom I have believed and that he is faithful and able to keep what I have committed to him 2 Tim. 1. 12. Get an holy Magnanimity of Spirit God loves to do great things for those that greatly trust in him as we see in those three Worthies who were Gyants rather then children Dan. 3. Oppose this mighty God to all the might that comes against thee Whilst others boast of their friends Navies Confederates Strong-holds c. do thou make thy boast of God and say The Lord is my Light and my salvation whom should I fear there is none amongst the Gods to be compared to him Psal. 27. 1 2 3 86. 8. When Charles the fifth in a challenge to the King of France commanded his Herald to proclaim all his Titles Charles Emperour of such a place King of such a place Duke of such a place â— bids defiance to the King of France The King of France on the other side bids his Herald proclaim no more but this The King of France the King of France the King of France bids defiance to Charles the Emperour of Germany Intimating that one Kingdom
righteous are debased the Vnrighteous exalted the nocent are countenanced and the innocent condemned the riâ—h are favoured and the afflicted trod under foot therfore do thou Lord arise bring down the proud punish the nocent set free the innocent rescue the poor and fatherless from the jaws of Tyrannicâ—l ones that all the earth may know that thou only art Lord and Supreme Iudge of all the world Observation 1. God sometimes seems to sleep when his people are in trouble He seems to be careless and let all run into confusion as we have seen in this Psalm Not that God doth indeed sleep or disregard the affictions of his people for he that keepeth his Israel doth not so much as slumber much less sleep Psal. 121. 4 5. He hath a special eye upon his people for good he protects them so that the Sun shall not hurt them by day â—or the Moon by night i. e. no time no thing shall hurt them neither Sun nor Moon neither heat nor cold 2. No part of them shall be hurt thy soul shall be preserved thy going out and coming in shall be guided and guarded these include the whole person of man with all his just undertakings and affairs Thus are they kept who have the Lord for their keeper and as if this were not sufficient he adds Verse 3. He will not suffer thy foot to be moved i. e. he will not suffer thee or thine to be moved or violently cast down the power of oppressours shall not prevail over thee for the power of God sustains thee Lest any should hurt his Vineyard he keeps it night and day i. e. at all times Isai. 27. 3. So that to speak properly there is no passion in God there is neither rest nor motion in him but the Scripture speaks of him by an Anthropopathy according to our apprehension Thus the Lord is said sometimes to be slack slow and delay his coming and then by our Prayers we must quicken him Psal. 40. 17. Make no long tarrying O my God Psal. 74. 1. How long Lord how long wilt thou forget thy people Sometimes he seems to forget his Church and then his people must put him in remembrance Isai. 62. 7. Ye that are the Lords remembrancers give him no rest Sometimes he seems to sleep and then he expects that his people by their prayers should awaken him as in the Text Arise Lord. The Lord is a God of great patience and long suffering he bears long with the vessels of wrath fitted for destruction Rom. 9. 22. He bears so long with the wicked till they rage again and insult thinking that God approves of their wickedness Psâ—l 50. 21. He seemed to sleep at Israels troubles 430 years but at last Pharach and his followers paid for all together in the Sea The Amorites one would think had been wicked enough to have been destroyed for they were gross Idolaters grand oppressors and notorious for lust yet God bare some hundred of years with them tell they were ripe for ruine Gen. 15. 16. Wo then to all the insulting blasphemous enemies of Gods people though God seem for a time to sit still and sleep letting the wicked oppress the righteous who is better then he Hab. 1. 13. Yet as a man after sleep is refresht so God will arise like a Gyant refresht with wine and then his enemies shall be scattered and those that hate him shall flee before him As smoke is driven away by a mighty wind though it seem black and formidable at first yet it soon vanisheth and the higher it ascends the sooner it is scattered and as wax melteth before the fire so shall the wicked perish at the presence of God Psal. 68. 1 2. If the Lord do once arise though his enemies be never so many or mighty yet they are soon scattered Let the Lord but look upon the Host of the Egyptians through the Pillar of fire and it troubles and torments them Exod. 14. 24. Let not then Gods people be despondent though the Lord make them wait yea and wait long though the Vision be yet for an appointed time yet at the end it shall speak comfort to those that Patiently wait Gods appointed time and to assure you of this the promise is doubled and trebled It shall speak it will come it will surely come it shall not lie it will not tarry Hab. 2. 3. Question But when will the Lâ—rd Arise for his people the harvâ—st is past and the Summer is ended and yet we are not saved Answer Though God seldom comes at our time yet he never fails of his own time in his due time he will arise and save his people only do not â—imit the Holy One of Israel to your time for when he sees it is most for his own glory and his peoples good he will certainly Arise He only waits for a fit time to be gratious Isa. 30. 18. Yet for your better satisfaction know That there are two seasons more especially wherein the Lord loves appear to for his people 1. When the enemy is most high begins to insult and blaspheme crying Where is now their God he is asleep and cannot save then their fall is near Iob. 20 5. Psal. 94. 2 6. to 23. Violent things last not long 2. When Gods people are most low and all seems to make against them when the enemy seems to carry all before him and his peoples strength is gone Now Now Now will I arise saith God Isai. 33. 9 10. Deut. 32. 36. Cum duplicantur lateres venit Moses God lets things come to the Mount and then he appears Gen. 22. 14. When his people lie as dry dead bones in an hopeless helpless fatherless forlorn condition then God loves to appear for their help and succour Ezek. 37. 11. Exod 3. 9. Psal. 12. 5. 10. 12. 102. 13. Hos. 14. 3. Observation 2. When Gods people are in distrâ—ss they must awaken God by their Prayers So doth the Psalmist here Arise Lord and Iudge the Earth When they can have no help on Earth they must go to Heaven When the Gods on earth will not right us we must appeal to the God of heaven It is matter of singular comfort that when Tyrants cruelly oppress us and we can have no relief below yet we have a God to go to who will Vindicate our wrongs and plead our cause against our enemies But then we must Awaken the Lord by fervent and importunate Prayer He seems to rest till he be disquieted by our Prayers Though he will help us yet he will be sought of us to do it for us hence his people so oft cry Arise Lord and save thy people and Awake why sleepest thou Psal. 3. 7. 7. 6. 9. 19. 17. 13. 68. 1. Hab. 1. 2 3. per totum Only remember it is not every kind of Prayer that will awaken God but it must be 1. The Prayer of a rightâ—oous man such as Moses Iob Samuel
Allegation for their illegal proceedings They argued that because they were Gods they might tyrannize over men That the stamp of a Deity on them would make them currant com though they were never so light The Holy Ghost granteth them to be Gods but denyeth the consequence that therefore they may live as they list and rule according to their lusts or do the work of the Divel For though they are Gods in respect of their Places and Power yet they are Men in respect of their frailty and nature They must die like men and fall like one of the Princes The 6. verse cloatheth men with Maiesty I have said ye are Gods c. The 7. verse cloatheth Gods with Mortality But ye shall die like men They are Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in their Politick capacity in regard of their power and rule but they are not so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their Physical capacity and in regard of their nature and essence Though ye are now above others yet shortly ye shall be laid as low as others and then ye shall both answer and suffer for wronging of others The height of your places will not excuse the wickedness of your practices for though ye are high yet there is one higher then the highest of you to whom you must give an account of all your injustice and oppression We see then that the sixth verse containeth a Concession of the Magistrates power how it is by divine appointment and institution In it we may take notice First of the Magistrates Honour Ye are Gods and children of the most High Secondly The Author of it I have said it Or the Text presenteth us â— With the Magistrates Commission Ye are Gods and children of the most High 2. It s Seal or Confirmation I have said The Commission for Magistracy is here confirmed under the broad Seal of Heaven I i. e. I that am the Lord of Lords and King of Kings the mighty possessor of Heaven and Earth I that am Commander in Cheif of the whole world and have power to appoint whom I please to be my Vicegerents do call and constitute you to be my Deputy-Lieutenants on earth I whose word is sufficient warrant for any Office or Ordinance I have said ye are Gods Have said How God speaketh is a point almost unspeakable God speaketh or â—aith as well as man but not after the same manner he doth not form a voyce by such organs or instruments of speech But when God speaketh He doth either create a voyce in the air as Matth. 3. 17. or declare and make known his mind sometimes secretly and immediately to the spirits of the Prophets so that phrase The word of the Lord came unto me so frequently used in Scripture is to be understood sometimes publickly and mediately by the Prophets to the people So then I have said that is I have in my Word manifested this to be my will That ye shoâ—◠〈◊〉 Gods amongst men Exod. 21. 28. I that speak 〈◊〉 none may or who dareth disannul it I who said 〈◊〉 there be light and there was light I who appoinâ—◠〈◊〉 the Sun to rule the day the Moon and the Stars 〈◊〉 rule the night I have said Be ye Gods and 〈◊〉 shall be Gods I have appointed you in power anâ— dignity to excel others and to rule over them on earth as the greater Luminaries do the lesser in the Heavens Ye are Gods That is in my place and stead amongst men To receive honour from them both of reverence and obedience To distribute justice amongst them both zealously and impartially To be terrours to evil doers and encouragements to them that do well To govern from love to my Name according to the rule of my Law for my honour and praise as likewise the good and profit of the people The word God is taken diversly in Scripture 1. Properly and so it is given only to him who is Essentially and by Nature God Who is an Infinite being of himself and from whom all others have their being And in this sense it is mentioned sometimes Generally without any Limitation to a certain person as Heb. 12. ult Iohn 4. 24. sometimes Singularly with a Determination to one person as to the Father Iohn 3. 16. to the Son Rom. 9. 5. 1 Tim. 3. 16. to the Holy Ghost 1 Cor. 3. 16 17. 2. Improperly and so it is given to them who by nature are not Gods As 1. To the Devil in regard of his unjust usurpation and wicked mens corruption 2 Cor. 4. 4. He is called The God of this world He usurpeth the honour and Soveraignty of God Matth. 4. 9. and the wicked world obeyeth him as if he were a God Iohn 8. 44. The God he is not of the world simply but of this world of this sinful world that lyeth in wickedness 1 Iohn 5. 19. 2. To Idols in regard of the false perswasion of degenerate man 1 Cor. 8. 4 5. There are Gods many and Lords many that is in their concelts who were Heathen They worshipped stocks and stones any thing yea almost all things though an Idol be nothing in the judgement of a Christian It is nothing saith the Apostle i. e. formally the thing signified is nothing yet materially it is something as made of wood or brass or the like 3. To Magistrates Exod. 4. 16. who have their Commission from God Rom. 13. who do the work of God 2 Cor. 13. Rom. 3. 4. who ought to do all for God 2 Chron. 19. 6. And all of you are children of the most High It was no wonder that they were called Gods for here they are the children of the most High Now children are called after their Fathers Name This term Son of God or child of the most High is attributed 1. To Christ because of his Eternal Generation Psal. 2. 7. He is the only begotten of the Father Iohn 3. 16. 2. To Angels both Because of their practice they serve God not as slaves a Master but as children a Father chearfully heartily with fisial alacrity and delight And because of their priviledge God useth them not as slaves but sons They are near him alwayes beholding the face of their Father Matth. 18. 10. 3. To men and that in regard of the purity and holiness in them they resemble God as a child his Father or in regard of the grace and favour God bestoweth on them in these respects all believers are the children of God Or in regard of their power and greatness they are priviledged to be higher then others in place as sons are before and above servants And they are like him in their Dignity and Authority so Magistrates The Chaldee paraphraseth As the Angels of the high God because Magistrates should be like Angels for wisdom 2 Sam. 14. 24. The words being thus opened will yeeld us this Doctrine Doctrine That the God of Heaven hath appointed Magistrates to be Gods on earth He is
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 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 and perceiving that Cato was against him sent his friend Minucius 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 for 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 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. Thus 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 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 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 then questionless where the word of a God is there is warrant enough for any Office 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 Mights 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 4. 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 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 Româ— 13. 1. not simply ordained of God as other things saith a learned Interpreter but specially by precept and command from God 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 commissionated him to rule over men Dan. 2. 37 38. Thou O King art a King of Kings for the God of Heaven hath gâ—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 caâ—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 in the Congregation among the Gods Psal. 82.
a dirty pickle his children are in Suppose he seeth the dirt of drunkenness of uncleanness of squeezing tenants of prophaning the Sabboth of scoffing at godliness of irreligion and atheism in your houses and immediately carryes your cloaths to God as the Patriarchs did Ioseths coat For he accuseth men before God day and night Revel 12. 10. Saying Lord is this thy sons coat Know now whether it be thy sons coat or no. Gen. 37. 32. Do thy children use to carry themselves as my children Surely these are of their father the Devil Can you imagine that God should own you No certainly as the Pope disowned the Bishop when the Emperour had sent the Buffe-coat in which he was taken prisoner and deliverâ—d him up to justice he will not dishonour himself by owning you Nay how can you expect but that Jesus Christ who sitteth by and heareth the indictment against you who useth to appear as an Advocate for others when the Accuser of the Brethren pleadeth against them should even second the Bill against you and say to God as Moses Deut. 32. 5. They have corrupted themselves their spot is not the spot of Gods children they are perverse and crooked persons Father these are sins not of weakness but wickedness they are not infirmities but enormities they are not the spots of thy children Those that cast thee out of their hearts and let the flesh have the Supremacy there that cast thee out of their houses and let the world have the Superiority there Those that make no conscience of thy day and their duties whose whole care is to be honoured and enriched whose heat and fervour is for credit and profit and put thee off with a few fragments of time and a few scraps of their estate which they can spare from the world and flesh those sin like wretches like rebels not like Saints like sons Their spots are not the spots of thy children There are spots which may be and spots which cannot be the spots of Gods children All sins are unsutable to but some sins are inconsistent with sonship yea the preheminence of Adoption doth absolutely deny the predominancy of any corruption When Antigonus was to go to a place that might probably prove a temptation to sin he asked counsel of Menedemus what he should do He bade him only remember he was a Kings son So say I to you that walk every day in the midst of many snares of temptations and therefore should have the greater care and circumspection Remember that ye are the sons of rhe King of Kings and do nothing unworthy of the name by which he calleth you or the place to which he hath called you It might have been a cutting word to the heart of Brutus whose hand was then stabbing Caesar What thou my son Brutus I could not have expected better from a slave but little looked for this from a son How think you can the Lord take it that you who are his children should wound the Body of his Son with oaths and curses his sacred laws by wickedness and wilful disobedience I beseech you be exceeding holy that ye may shew your selves to be children of the most High In this the children of God are manifest and the children of the Devil He that doth not righteonsness is not of God I Iohn 3. 10. If ye therefore call on the Father who without respect of persons will judge every man according to his works pass the time of your sojurning here in fear 1 Pet. 1. 17. forasmuch as ye know ye were not redeemed with corruptible things as silver or gold from your vain conversations received by tradition from your fathers but with the precious blood of Christ as of a Lamb without spot and blemish vers 18 19. It is written of Boleslaus one of the Kings of Poland that he still carryed about with him the picture of his Father and when he was to do any great work he would look on the picture and pray that he might do nothing unworthy of such a Fathers name So when you set about any busines desire and labour that you may do nothing while on earth unworthy your Father who is in heaven Nay further the Holy Ghost calleth you Gods How godly then should you be how unsutable are the works of the Devil to them that have the name of God! God is light and in him is no darkness at all and should not the Gods shine brightly with the light of holiness and abhor all deeds of darkness The Gods of the Heathen were taxed with several crimes Iupiter with uncleanness Iuno with passion c. Hence saith Austin the Heathen took liberty to sin because their Gods were represented to them as patterns or approvers of such actions As Charaea in Terence Non ego facerem quae Jupiter fecit Should I be backward to what the God himself was forward But the God of Heaven is far from such things He is the holy One of Israel holy in all his wayes and righteous in all his works His Nature is the pattern of holiness his Law is the rule of holiness Holiness is his Essence his glory himself Psal. 89. 13. A God of truth without jniquity just and right is he Deut. 32. 4. There are many spots in our Moons but not the least spot in this Sun of Righteousness Now therefore you that have his Name should get his Nature and be pure as he is pure The Name of God is an honour to yon O be not you a dishonour to it Iames 2. 8. Do not O do not blaspheme that worthy name by which ye are called How holy should you be in your hearts how watchful over your words how wary in your works how faithful in your families how conscientious in all companies for the most High hath said Ye are Gods Alexander having a souldier of his name that was a coward bid him either learn to be valiant or be no more called Alexander So say I to you that have the Livery and Name of God and do the drudgery of Satan either learn to be holy to be good or be no more called Gods Sir observe it is it comely for a God to swear for a God to wrong his neighbours for a God to prophane Gods day for a God to despise godliness and godly men for a God to keep company with those that are of their father the Devil for a God to live without God in his affections house and conversation Blush O guilty Justice or Ruler and be ashamed and either amend thy life and nature or disown this name of God I have sometime read of Luther that he used to repel the darts of temptations with this shield I am a Christian. I cannot do it O would you but think when your hearts or lives are swerving from God I am called a God and cannot may not do the work of the Devil I may not do any thing unworthy the name of God it might be helpful to