God by Nature and he hath given them to be Gods by Name The Deity was by Incarnation cloathed with the Humane Nature and Humanity is here by Gods designation cloathed with the divine name I will praise thee before the Gods saith David Psal. 83. 1. that is The tune of my heart shall be high in singing thy praise even before them that are by thy command highest in place The Sun in the higher world shineth most gloriously yet he communicateth some of his light to the Moon whereby she surpasseth and is as Queen among the glittering Stars So God the true Sun is infinitely above all he shineth eminently with his own native light and lustre yet he bestoweth of his beauty and brightness on some men whereby they excel and are above others in this lower world For the Explication of this truth I shall only shew in what respects Magistrates are called Gods and then proceed to Application Magistrates are in a two-fold respect called Gods 1. In respect of their honourable dignity 2. In respect of their answerable Duty It speaketh that their priviledge is high and that their practices should be holy 1. In respect of their Dignity God speaketh the nature of Magistracy to be honourable by the names which he giveth to the Magistrate Government is not a mean employment but a great preserment Magistracy is here by God himself invested with Majesty It is observable that God ascribeth to Magistrates the most honourable names among men Great men 2 Sam. 3. 38. Nobles 2 Chron. 23. 30. Princes Psal. 83. 11. Kings his Kings Psal. 18. ult Fathers 1 Sam. 29. 11. Chief of the people Iudg. 20. 2. Heads over the people Exod. 18. 25. Dignities Glories Iude v. 8. The Ancients of the people Isai. 3. 12. not only because aged persons were ordinarily elected for with the ancient is wisdom and in length of dayes understanding Iob 12. 12. but also because aged persons are honourable persons Men are commanded to bow down before the hoary head and reverence the Ancient Levit. 19. 32. Nay God giveth Magistrates not only those names which are in most esteem amongst men but the names of Angels Angels are the perfection as it were of the Creation the top-stone of this glorious building When the Spirit of God would speak a thing or person to be excellent it doth resemble them to Angels My Lord is wise as an Angel of God 2 Sam. 14. 20. And Acts 6. 15. They beheld his face as if it had been the face of an Angel Farther the great happiness of holy ones in heaven is set forth by their likeness to Angels They shall be as Angels Matth. 22. 30. Now what glorious persons then are Magistrates that have the names of Angels given them Angels are called Dominions Principalities Powers Col. 1. 16. Ephes. 1. 21. So are Magistrates Iude v. 8. Titus 3. 1. Be subject to Principalities and Powers But the Text speaketh more of their dignity Magistrates have not only the highest names of the most honourable visible creatures Men and of the most honourable invisible creatures Angels but of the Creatour of God himself the Fountain and Standard of all Dignity and Honour I have said ye are Gods When Iacob would manifest to Iosephs children the extraordinary respect he had for their father he doth it thus My Name be named on them and the Names of my Father Abraham and Isaac Gen. 48. 16. It is a great honour to be called the servant of God Paul gloried in this Titus 1. 1. So did David more in being a subject to God then a King over men Psal. 36. Tiâ—e It is a greater honour and favour to be called Gods son Ioh. 1. 12. 1 Ioh. 3. 1. Is it a mean thing saith David to be the Kings Son in law 1 Sam. 18. 23. Magistrates are children of the most High they are â—ons to the King of Kings But the greatest honour of all is to be called Gods for God to say My name be named on them This is the highest name that can be given Here is a neâ—â—plus ultra This is the highest Name which is above all names and as the Diamond to the Ring addeth both vertue and value to whatsoever it is affixed As because Gold is the most precious excellent metal therefore we lay gold over other things we guild peuter brass yea silver it self So because God is the most excellent name it is laid to other things that thereby their worth may be set forth As the Sons of God Job 1. 6. The City of God Psal. 46. 4. The River of God Psal. 65. 9. The Kingdom of God Now in their dignity Magistrates resemble God in these two or three particulars and therefore are fitly called Gods First in receiving honour from others Honour accompanyeth power as the shadow the body There is naturally in man an aw and respect towards those that are Magistrates They are the Fathers of their Countrey and their subjects like children owe them both obedience and reverence Divine worship is to be given only to God in heaven but civil worship may be given to Gods on earth David speaketh of himself being a King His glory is great in thy salvation Honour and Majesty hast thou put upon him Psal. 21. 5. Ioseph when advanced to be a Ruler in Egypt rideth in the second Chariot and hath one crying befor him Bow the knee The most high God that giveth them Kingdoms doth also give them Glory and Majesty and honour Dan. 5. 28 29. God indeed hath the greatest honour as the Supreme Governour and Law-giver but Magistrates receive it upon his account as they are his Representatives and Vicegerents When I went out to the gate saith Iob that is to the place of administring justice for that work was done in the gates as Ruth 4. 1. Iob 5. 4. Psal. 127. 5. the young men saw me and hid themselves and the aged arose and stood up the Princes refrained talking and they laid their hands on their mouths Iob 29. 8 9. My son saith Solomon fear thou the Lord and the King Prov. 24. 21. God is the proper object of fear hence the Greeks call him fear but the Gods because invested with his authority and intrusted with the administration of his Kingdom upon earth are also to be feared as Superiour to us though inferiour to God Secondly their dignity appeareth and in this they resemble God also in giving Laws to others Magistrates have power to enact laws for the encouraging of vertue and discouraging of vice for the preservation of peace among their people Zanchy saith There are three offices of the Magistrate whereof one is to ordain laws for the worship of God and the welfare of men There is indeed one Supreme and absolute Law-giver Iames 4. 12. whose will and word must be the rule of others laws Besides in spirituals none can give laws to bind the conscience but
Thou art wicked and to Princes Ye are ungodly Iob 34. 18. The interrogation is a strong negation Kings must be courted with soft and silken language If Elias and Isaiah do otherwise they being moved extraordinarily are no copies for us to write after As some sin in their words by uncivil language so others in their works by their unseemly carriage towards the Magistrate Surely the world is near its end that there are so many dregs appearing such brutish persons in it that have not only banished piety but humanity They neither reverence the rulers nor honour the antient How many are in their principles antiministerial and in their practices antimagistratical As Nazianzen observeth of the Arrians they began in blasphemous language against the Deity of Christ but ended in tumultuous carriage against the peace and tranquillity of the Common-wealth They plead for a Christain liberty with their mouths but the vote of their hearts carrieth it for an Antichristian licentiousness The time was when a Magistrate came by the young men that saw him hid themselves either for reverence of Iobs person or least they should fail in their respectfull behaviour towards him or least he should spie somewhat amiss in them and the aged arose and stood up in token of honour and to shew respect to him Iob 29. 8. but now the tide is turned We are fellow-creatures say some and therefore we must be fellow-beasts taking no notice of nor shewing any respect to one more then another But now saith Iob they that are younger then I have me in derision whose fathers I would have disdained to have set with the dogs of my flock and now I am their Song yea their by-word they abhor me they flee from me they spit in my face Job 30. 1 9 10. So low indeed are they whom God hath set on high through the pride and prophaneness of mens hearts One observeth of the Persians that when they came into the presence of their Prince they drew their hands into their sleeves in token of reverence and loyalty But how many Christians come short of heathen and that which is saddest of all under the pretence of religion But such must know that by contemning such men they contemn God They have not rejected thee saith God to Samuel but they have rejected me I Sam. 8. 7. not so much thee who art but my Minister as my self who being their Supream Lord do rule by thee as my Deputy As Magistracy is Gods Ordinance by despising this order which is by divine appointment they despise its author as Magistrates are the resemblance of his glory Gods Glories by contemning the picture they contemn the person and they that thus dishonour God shall be lightly esteemed by him They thae resist the Magistrate shall receive to themselves damnation Rom. 13. 2. My second use will be by way of Exhortation First to Inferiours If the God of Heaven hath appointed Magistrates to be as Gods on earth it exhorteth us to honour them Honour the King 1 Pet. 2. 17. faith the Holy Ghost Honour to whom honour belongeth Rom. 13. 7. There is honour due to our civil as well as to our natural Parents so much is expressed in that standing Law of God the fifth Commandement Exod. 20. Though they are to be honoured as Gods yet not as the true God civil respect is due to them not divine Yet some Roman Emperours out of intolerable pride have affected to be called Gods and commanded others to sacrifice to them This civil honour is to be visible 1. In giving reverence to their persons 2. In yâ—elding obedience to their righteous precepts First in reverencing their persons Magistrates are honoured by God and therefore may well be honoured by us Those who are dignified by God must not be debased by men We ought to honour them in our hearts by standing in aw of them by esteeming them as they resemble God Prov. 24. 21. and are in his place to be higher and worthie then others Thou art worth ten thousand of us say they to David 2 Sam. 18. 3. The godly people counted King Iosiah The breath of their nostrils Lament 4. 20. And the Holy Ghost brandeth them for sons of Belial that despised Saul in their hearts though he were a wicked King 1 Sam. 10. 27. In our carrihage we must honour them by rising up to them Ioh 28. 9. by bowing the body to them 2 Sam. 24. 20. by silence when they speak Iob 29. 9 10. Honour is an outward signification of that inward reverend opinion which we have of them for their dignity and greatness They are honoured in our speeches The Patriarchs call Ioseph their Lord Gen. 42. 10. and themselves his servants vers 19. Paul calloth Act. 26. â—5 Most Noble Festus Hester 5. 8. If I have found favour in the sight of the King and if it please the King to grant my Petition and to perform my request saith holy Hester to the Heathen King It is reported of the great Grand-father of Fabius Maximus that though he had been five times Consul and had obtained many triumphs for divers honourable victories yet when his own son was Consul he willingly submitted him self to him served under him as his â—ientenant followed on Horseback his son in his triumphing Chariot But such Heathen will rise up in judgement against many Christians Secondly your honouring them must appear by your yielding obedience to their lawful ptecepts In the Kingdom of Christ this is wonderfu saith Zanchy That he willeth and comman deth all Princes and Potentares to be subject to his Kingdom and yet he willeth and commandeth that his Kingdom be subject to Princes and Potentates Tit. 3. 1. Put them in mind to be subject to Principalities and Powers and to obey Magistrâ—tes Subjection notes their acknowledgment of obedience to be due and obedience notes the act it self of obeying or the practice answerable to the fore-mentioned principle By Principalities are meant those that have the Supreme power as Kings or chief Magistrates Powers signifie such as exerciâ—e delegated authoriâ—y and hold from those higher Powers as Presidents of Provinces Lieutenaâ—ts of Counties Judges Justices Maiors c. Now put them in remembrance Men are apt to be forgetful both of obedience to God and the Gods Naturally we are so proud and high that we are unwilling to stoop to those that are higher and therefore we had need to be put in mind of our duties to submit our selves to every Ordinance of man for the Lords sake whether to the King as Supreme or unto Governours as unto them that sent by him 1 Pet. 2. 14. Good Rulers we must obey saith one as God bad for God But take notice I say Magistrates must be obeyed in their lawful commands If a King saith our Civil Law giveth laws out of his own Territories he is not to be obeyed And if Magistrates command what God forbiddeth
walls and hedges will sting them God will make men know that it is a dangerous thing to confound rule and subjection and to break down the partition wall which he hath set up between Magistrates and people When these sharp instruments which they run against wound them deep they will believe that it is bad medling with edged tools and that there is a truth in those words of the Apostle They that resist procure to themselves damnation Rom. 13. 2. that is both corporal punishment and eternal torment saith Peter Martyr If thou wouldst not therefore suffer with others take heed of sinning with others Depart I pray you from the Tents of these wicked persons saith Moses to the Congregation upon the conspiracy of Corah Dathan c. against their rulers and touch nothing of theirs leaft ye be consumed in all their sins Numb 16. 26. They that join in common rebellions must expect to be joyned in common destructions Be not imparient of rule as thou desirest to avoid that ruine which Gods mouth doth threaten and his hand will execute on such rebellious ones Let those many examples which are in Scripture and other Authors mentioned of them that are hung on Gibbets as monuments of Gods sury fright thee from their acts least thou partake of their ends Believe it no King can possibly be so tender of his own honour as God is of his own Officers Do not therefore shoot-off thy guns of opposition against the Gods least they recoâ— and kill thy self Reviling of natural parents was banishment by Plato's Law death by Gods Law Exod. 21. 17. Those then that revile civil parents shall not alwayes go unpunished Thirdly Consider thy felicity and welfare doth under God depend much on the Gods The Apostle enforceth this use by this very Argument For he is the Minister of God for thy good Rom. 13. If he labour to do thee good why shouldst thou imagine evil against him To render 〈◊〉 for 〈◊〉 is God-like Mat. 5. ult but to render evil for good is devilish Magistrates are shields Psal. 47. 9. they defend their subjects from the darts and bullets with which the sons of violence would wound them Shepherds Numb 27. 17. to defend them from the devouring mouths of ravenous creatures They are called the foundations of the earth because they support the building from ruine and sinking Prov. 10. 25. Coverings Ezek. 28. 16. which importeth that Engine under which Souldiers used to be protected in assaulting the walls of an enemy against the stones and darts which were thrown down upon them Guides Prov. 6. 7. because they lead and direct the people Angels 2 Sam. 14 15. in that they defend and protect the people The Fathers and Mothers of the Countrey Gen 41. 43. Iudges 5. 7. because they take care of and provide for their people Healers Iob 34. 17. because they cure their wounds and make up their breaches They deliver the poor that cryeth and the fatherless and him that hath none to help They are eyes to the blind and feet to the lame Fathers to the poor and helpers to the needy Iob 29. 11 15. They are born not for themselves but for the good of many as Bucers Physitian told him And they govern not seeking their own wealth but the Common-wealth as Aelius Adrianus Emperour of Rome would say They are as Trees whose leaves are fair whose fruit much and in them is meat for all in their shadow the beasts of the field dwell and in them the fowls of the heaven have their habitation Dan. 4. 12. 21. They are the keepers of our liberties the preservers of our lives the safety of our persons the security of our possessions the terrors of sinners the defence of Saints the Nerves and Sinews yea the Vital spirits of the body Politick without whom all things would run to ruine and quickly fall to confusion How much then do they for us and how much then should we be subject to them Surely as little as many value them they will find much cause to celebrate the funerals of these civil Fathers with many tears Our comforts as well as our consciences call upon us to be subject To wish them harm that watch to be our helps is horrid ingratitude Cicero saith he that killeth his Father committeth many sins in one because he sinneth against many obligations His Father begat him nourished him brought him up Magistrates are the Fathers of their Countrey he that resisteth them or doth violence to them committeth several sins in one because he sinneth against so many engagements to subjection We owe all the comforts we enjoy for this world nay somewhat of them that relate to a better world under God to the Magistrate We could not sleep quieâ—ly in our beds one night we could not eat one meal peaceably in the day without them we could not call either children or estates or lives our own without them we could not enjoy such liberties for our souls such frequent communion of Saints without them How great then is our obligation and how great should our subjection be to them These many cords of kindness should bind us to them He was possessed with a Devil whom no cords would hold Mark 5. 3. and surely they are little better that against the Law of God and this protecting love of the Gods will not learn to be loyall Trees receive moisture from the earth and within a while pay it back in those leaves that fall to the earth again the Rivers receive their waters from the Ocean and they acknowledge it in emptying themselves into it Sheep that are fed by us acknowledge it in serving us with their flesh and fleeces And shall man be more brutish then the beast I sâ—all end this exhortation with the words of the Holy Ghost a little varied Obey them that have the rule â—ver you and submit your selves for they watch for your bodies as Ministers for your soul as they that must give an account Heb. 13. 17. My second Exhortation will be to the Gods If the God of heaven have appointed you to be Gods on earth then it may exhort you to walk as Gods and to work as Gods amongst men First Walk as Gods among men your calling is high and therefore your carriage should be holy Every calling hath a peculiar comliness belonging to it A Courtier hath another manner of behaviour then a Countrey man a Scholler then a Scullion a Prince then a Peasant The greater your priviledges are the more gratious your practices should be Remember whose livery your wear whose image you bear whose person you represent whose place you stand in and walk worthy of that calling whereunto you are called Eph. 4. 1. Some would have us give no names to children but such as should mind them of their duty The spirit of God hath given you a divine name which should mind you of the divine nature Since your compellations are according
to God surely your conversations should be according to the Gospel The several Titles given to you call for sanctity and strictness from you The spirit of God calleth you Kings 1 Sam. 8. 9. and Princes Iosh. 8. 33. Now is it seemly or sutable to see Kings or Princes padling in the mire or playing in the dirt with every beggars brat Doth not every one expect that their Linen should be in print their cloaths clean without the least spot of dirt And is it comely or consonant to see Magistrates honoured with a commission from heaven wallowing in the mire of sin and pollution with every heir of hell Do not all expect that as your places are god-like and honourable so your practice should be godly and answerable that your linen should be white your garments undefiled and your persons higher then others not only in place but piety When King Porus was taken prisoner and demanded by the Conquerour how he would be used he answered Like a King and being three times asked the same question he as often returned the same answer And if you ask me how you should demean your selves I would answer Like Kings Every one resembling the behaviour of a King Prov. 31 3 4. It is not for Kings O Lemuel it is not for Kings to drink wine nor Princes strong drink least they drink and forget the Law Give not thy strength unto women nor thy wayes to that which destroyeth Kings Drunkenness and Uncleanness are sinfull and unwarrantable in Subjects but they are most sordid and a bominable in a Soveraign They are so much worsethen others by how much they ought to be better then others A disease that surprizeth the head or heart is more dangerous then those that infect the exteriour members A spot in silk is far worse then one in sackcloth A Flie in a barrel of pitch doth not the harm which it doth in a box of Ointments When Scipio was offered an Harlot he said Vellem si non essem Imperator I would if I were not a General an Emperour Should such a man as I flie said Nehemiah So should a Ruler consider Should such a man as I be unclean I that punish such sin in others should I commit it my self Should such a man as I swear be lascivious in my language or unsavoury in my speeches A divine sentence is in the mouth of a King Prov. 16. 10. I whose words are Laws and Oracles should speak as the Oracles of God 1 Pet. 4. 11. Should such a man as I prophane the Sabboth associate with sinners be prayerless in my family or venture upon any iniquity It is an abomination for Kings to commit wickedness Prov. 16. 12. Peter Martyr told Queen Elizabeth that Princes were doubly bound to God as Men and as Princes or chief men Their sins are sins against more obligations and therefore are sins of more aggravations then others A great man cannot commit a small sin yet a great man is seldom a good man Godliness in a Ruler is like a Diamond in a golden Ring which shines radiantly but there are few Jewels so set Among all the Kings of Israel not one godly man Among the Kings of Iudah very few Men in high places are apt to have their heads giddy and thereby are in great danger of falling Of one only Roman Emperour Titus it is said that he was the better for his honour most are worse The Spirit of God calleth you the children of God And all of you are children of the most High Now how exactly how circumspectly should the children of God walk Much obedience may be expected from servants but more from sons their preheminence is more and therefore their obedience should be more The fathers of the â—lesh look for much dutifulness from their children but surely the Father of Spirits may look for more from his children Phil. 2. 15. That ye may be blameless and harmless the sons of God without rebâ—ke in the midst of a crooked and perverse generation among whom ye shine as lights in the world Ye that are Gods sons are appointed to blame others that do evill and therefore it behoveth you to be blameless your selves Qui alterum accusat probri c. but blameless and harmless the sons of God without rebuke The sons of great men should be without riotousness or rebellion but the sons of God should be without suspition or rebuke that is walk so strictly as that they should do nothing blame-worthy If God be your Father where is his honour Mal. 1. 6. Do you honour him in your hearts by giving him your superlative love and fear and trust and esteem Do you honour him in your houses by causing all within your charges to worship him according to his Word Are your houses houses of holiness praying reading singing catechising houses are they examples of Religion to your neighbours Is holiness to the Lord written upon your selves your children your servants your estates and upon all that belong to you Do you honour God in your lives by walking as he walked Are ye followers of him as dear children Ephes. 5. 1. Do you resemble him as children their Father Are you holy as he was holy in all manner of conversation Was your everlasting Father when he walked in your flesh upon earth ever guilty of câ—rsing or swearing or lying Did any rotten communication ever drivel out of his lips Was he ever guilty of oppressing the poor or despising the needy of seeking himself or of doing his own will Did he ever neglect praying and instructing his Family of the Apostles or supplication by himself Was not he at prayer early in the morning a great while before day and was not he up at it all night Was it not his meat and drink to do the will of his Father and to finish his work Did not he go about doing good glorifying God upon Earth and doing what was well pleasing in his sight Surely ye that are the sons of God by 〈◊〉 and office should resemble the Son of God by nature O Sirs Think of it ye that are the sons of God by deputation should resemble this Son of God by generation Be not as Eli's and Samuel's and Davids children a disgrace to your Father But as Constantines sons resembled their Father in his good parts and practices so be ye perfect as your Father in heaven is perfect Mat. 5. ult Davids daughters were known to be his children by their garments 2 Sam. 13. 18. Do you make it known to others that you are the children of God by not defiling your garments by keeping your selves unspotted from the world by looking to your cloathâ—s that they be not defiled though ye walk in dirty streets be as the children of God without rebuke in the midst of a crooked and perverse generation Consider the Devil is ever watching for your halting and like some unkind servant he blabs presently to the Father what
chief business which the most high God hath given them to do Other things of what nature soever which come within the reach of their care are questionless much inferiour to this And this they should do Partly by their patterns in being examples of godliness to their people Their lives should be so exact that they should be able to say as Gideon Judges 7. 17. Lock on us and do likewise or as Paul Walk as ye have us for an example Partly by your precepts your edicts and commands should be like those of Asa 2 Chron. 14. 2. 4. Asa did that which was right in the sight of the Lord. He commanded Judah to seek the Lord God of their Fathers and to do the Law and the Commandment Mark upright Asa did not leave men to choose their religions nor to live as they listed but be commanded them to obey Gods Law He did not strictly enjoyn the payment of Taxes or Customs and such civil things and leave it as a matter of indifferency whether men would mind religion or no but his Laws did enforce and confirm the Laws of God as far as he was able Partly by countenancing maintaining and providing able Ministers 2 Chron. 19. 8. 1 Cor. 9. 13. for the Church as also by taking care that they discharge their trusts faithfully 2 Chron. 29. 3 4 5. 1 Chron. 16. It is observed of Iulian the Apostate that to root up Christianity he disgraced the Orthodox Ministry took away Church maintenance and forbad Christian Schools and places of learning so Sozomen lib. 5. cap. 5. This very course is now cryed up the Lord prevent it The Prince indeed is not called to be a publike Preacher but he hath a call to see that none abuse that calling to the hurt or poyson of his people Partly by suppressing and discountenancing them whose doctrines or lives hinder godliness Suppressing evil is necessary for the promoting good Holy Asa removed his Mother from being Queen upon this very account 1 Kings 15. 12 13. The toleration of any in such sins is an intolerable sin And the jealous God will one day make Magistrates know that they shall bear his anger for bearing such evill doers as blasphemers and Hereticks are I speak not against a true Christian liberty in things that are indifferent or in things that are not fundamental but I cannot but speak against this Antichristian licentiousness which is though under other terms so much pleaded for It may well make a dumb child speak when his Father is so deeply wounded in his Word Honour People and Ordinances as he is in our dayes If State-reason compel men to suffer it they must know that it will prove State-ruine Shall it be treason and death to speak thus and thus against men that are morâ—al weak Gods and shall it not at all be penal to blaspheme the Almighty and Everliving God in denying his Truths which are more worth then the whole world Surely Blasphemies Idolatry and Heresies sins against the first Table are greater as being more directly and immediately against God then sins against the second Table and therefore deserve punishments vide 1 Kings 18. 18. Exod. 21. 17. Levit. 24. 10. to the 17. v. Iob 31. 25 26 27. Deut. 13. per totum though care should be first had and means used for the informing and reforming such offenders Suffer me as Elihu said Iob 30. 2 3. a little and I will shew you what I have to speak on Gods behalf I will fetch my knowledge from Scripture and will ascribe righteousness to my Maker Because in our unholy and therefore unhappy dayes the very duty which I am urging the Magistrate to is questioned as many other truths are I shall speak a little to it This Popish doctrine is now almost generally entertained That Magistrates have nothing to do in matters of Religion as some others Jesuitical tenents are now on foot Parsons the English Jesuite in his memorial for Reformation adviseth that all the Colledges in the Universities with their Revenues should not be imployed as now they are for the eâ—couragement of godliness and learning but be setled on six men and also what ever Mannour or Parsonage belonged to the Church that no mans conscience be pressed for matters in Religion That there should be no fixed Ministers only some Itinerary Preachers This is the way saith he for Popery to flourish in England though he nameth more wayes But that Magistrates ought to meddle in matters of Religion and promote it to their power may appear clearly to them that are not wilfully blind First from the practices of godly Rulers What Asa did hath been already mentioned Hezekiah was a Prince that did also promote Piety 2 Chron. 29. 2. 3 4 5. 25. 30. in 2 Cbron. 30. 5. which places are large therefore not here recited but full to our purpose wherein Hezekiah commanded the Levites to sanctifie themselves to praise the Lord with the words of David and both Priests and People to keep the Passeover So Iosiah 2 Chron. 34. 3. ult And the King stood in his place and made a Covenant before the Lord to walk after the Lord and to keep his Commandements And mark he caused all that were present in Jerusalem and Benjamin to stand to it And the Inhabitants of Jerusalem did according to the Covenant of God And Josiah took away all the abominations out of all the Countries that pertained to the children of Israel Observe And made all that were present in Israel to serve even to serve the Lord their God And all his dayes they departed not from following the Lord. He made them to serve the Lord both by his precepts and by the punishments he inflicted on them that would not This text can never be answered All the subtile evasions which Jesuitical heads have used to make it invalid could never do it For if as some affirm it is not binding to us under the New because it is delivered in the Old Testament then Faith in Christ and Repentance which are the sum and substance of the Old Testament are void also and so they may rob us if we will believe them both of our Saviour and Salvation Nay an Heathen King enacted a law that whosoever would not obey the Law of God as well as the Law of the King that judgement should be executed speedily upon him whether it be unto death or to banishment or confiscation of goods or imprisoment Ezra 7. 26. And for this Law holy Ezra blesseth God v. 27. so Ezra 6. 11. Dan. 3. 29. Besides these patterns in Scripture we have the like in Ecclesiastical Writers Constantine a godly Emperour purged the Church of Idolatry and established the worship of God by his own Imperial commands Iovinian also and Theodosius by their Royal Edicts set up and restored the true Religion which Iulian and Valens had put down and discountenanced Secondly The precepts given by
a greater then I can and doth he is with you in the Judgement Wherefore now let the fear of the Lord be upon you take heed and do it for there is no iniquity with the Lord our God nor respect of persons nor taking of Gifts ver 7. When the Ethiopian Judges were set in their seats of Judicature certain empty Chairs were placed about them some say twelve into which they imagined the holy Angels came And this they hoped would work in their Magistrates circumspection and fear of doing any thing unworthy the Angels eye-observation I must tell you a greater then Angels is here even the God of Angels therefore be wary and watchfull take heed what ye do Among the Egyptians it is reported When their Rulers were set they caused the Image of a Divine Numen to be hung about his neck who sat next to the Judges The Deity is ever near you with you among you Let the consideration thereof quicken you to zeal and faithfulness in all your transactions This made David the King of Israel so upright and holy in his Conversation I have kept thy precâ—pts for all my wayes are before thee Psal. 119. 68. Observe his holy carriage I have kept thy precepts and its heavenly cause for all my ways are before thee or as in another place I have set the Lord always before me Psal. 16. 8. As if he had spoken I have not done what seemed good in my own eyes I have not walked according to my own will but my race hath been according to the Rule which thou hast prescribed me I have kept thy precepts for I considered thou wast an ear-witness to my words therefore I did set a watch before my lips that I might not offend with my tongue that thou wast an eye-witness to my works therefore I endeavoured that my feet might not decline thy paths That thou wast an heart-witness to my thoughts therefore â— durst not â—et vain thoughts lodge within me I have kept thy precepts for all my ways are before c. Surely If Alexanders empty Chair which his Captains when they met in Council sate before them did cause them to be kept in such good order what behaviour should the presence of God cause among the Gods The Jews covered Christs face and then they bussetted him Men hide God from their eâ—es and think to hide themselves from Gods eyes and then make bold to provoke him Believe it Reader God seeth thee what ever thou dost he is present with thee wherever thou art when thou art in thy Closet in thy Family among thy Neighbours when thou art punishing Drunkards or Swearers in the Parish where thou livest when thou art sitting on the bench at the Sessions or Assâ—ze he observeth in what manner thou actest whether coldly and carelesly as one indifferent about the discouraging of sin though sin deal not so mildly with men when it turneth them into intolerable and eternal flames or whether diligently and fervently as one fired with love to his Majesty and zeal for his glory and hatred of iniquity He observeth from what principle thou actest whether from nature or grace and for what end thou actest whether thy own or his glory whether it be to please such a man or the blessed God whether to get thy self a name or to make his name great Iob hath a notable expression I wish it were written on every Magistrates heart He withdraweth not his eyes from the righteous but with Kings are they on the throne Job 36. 7. He is totus oculus all eye he seeth you through and through his eyes are with Kings on the throne to observe what the King doth there to see whether Justice and Judgement are the habitation of his throne whether the Scepter of his Kingdom be a righteous Scepter whether he be cloathed with grace as with a garment and arrayed with purity as well as purple to see whether the zeal of Gods hóuse do eat him up Psal 69. 9. and he prefer the Spiritual before the Temporal good of his people to see whether he will suffer them to be lawless in Religion and allow out of hellish policy that which is destructive to Piety even a cursed Toleration Gods eye Sirs may well make you look well to your waâ—king to your hands and hearts Are uncleanness injustice oppression lukewarmness atheism bribery fit objects for Gods eye It was ordered in the Law of Moses that when any went forth of the Camp to ease Nature they should dig an hole with a Paddle and cover it and the reason is given Foâ— the Lord thy God walketh in the midst of thy Camp therefore shall it be holy that he see no unclean thing in thee and turn away from thee Deut. 23. 13 14. This Law noteth how the presence of God should keep us from polluting our selves Sin is the souls execrement Gods walking among us should work in us an hatred of such defilements Gods eye may make you work as gods among men Cesars Souldiers were prodigal of their blood when he beheld them How bold should ye be in the discouraging the sturdiest stateliest Offenders How forward in the countenancing the poorest pious Christian considering that God beholdeth you Epaminondas rejoyced much that he had done noble exploits his Parents being alive to take notice of them What noble acts soever are done for the promoting Godliness for the stopping the mouth of wickedness by the children of the most High are all known to the everliving Father who recordeth them faithfully and will reward them bountifully be therefore exact in your walkings and zealous in your working since your labour shall not be in vain for the Lord 1 Cor. 15. ult Secondly Consider the day of your dissolutions is hastening While ye are creeping only in Gods way or doing negligently Gods Work death is posting with speed towards you Consider the verse following the Text though he hath said Ye ars Gods and called you children of the most High yet ye must die like men Your honours and your worships your Majesties and your Highnesse must shortly lie in the dust and be as low as the meanest Diseases spare none for their fine Cloaths high Places or great Estates And the Cannon of death doth as soon hit the great Commanders as the Common Souldier it maketh no difference Charles the great Pompey the great and Alexander the great were all little in Deaths hands Men in places of greatest power are not persons priviledged from the Arrest of this surly Sergeant Ye that are Divine in name have human mortal natures and as ye are Shields of the earth so ye are earthen Shields What is said of the Duke of Parma's Sword is true of Death it maketh no difference between Robes and Rags between Prince and Peasant It is the way of all the Earth Iosh. 25. 14. The great Road in which all Travell and the end of all the living Iob 30. 23. The great Inn to which all
but on some there is Affixed a special note of certainty because of mans especially great mens extraordinary sottishness and infidelity Ye shall die like men That is like other ordinary men as ye came from the earth so to earth you must return Death fears not you more then other men Ish and Adam the Noble and Ignoble are alike to that grim Serjeant Death Though men have lived like Gods yet they must die like Adam or any other base contemptible man yea if wicked ye shall die like beasts for all your honour Psal. 49. ult though in respect of your Dignity you have been like Saul taller by the head and shoulders then the rest of the people yet in your death there shall be no difference you must to the grave as other men and then to judgement for that is included in the word Death Heb. 9. 27. It is appointed for all men once to die and after death comes judgement And fall like one of the Princes These words have many Glosses put upon them 1. Some understand them of a fall by a Natural death q. d. Ye Rulers of the people for all your state and pomp shall fall by death like others of your rank that have been before you that were as high in honour and great in power as your selves and yet they dyed and so must you Their graves amongst you read a Lecture of Mortality to you they are gone off the stage of the world and you are come on it is not long but you also must die and make room for your successors and thus the word fall is put for dying in Scripture Gen. 14. 10. Psal. 91. 7. 2. Others take this fall to be by a Violent Death He had before said they should die as other men but now he riseth higher and tells them of a more especial Judgement which should befall them rather then others and that is ye shall fall how is that Why for your Tyranny and abuse of your power against God and his people ye shall be cast out of your Seats your pride shall have a fall and that by a Violent Death for so I find the word fall taken very frequently in Scripture for Perishing by a Violent death as falling by the sword Exod. 32. 28. Hos. 5. 5. 7. 7. or by the Pestilence 1 Chron. 21. 14. 1 Cor. 10. 8. Tyrants seldom go to their graves in Peace Most of the Caesars fell by the hands of the people q. d. If you be like Tyrants in sin expect to be like them in Punishment as I cast them out of their Thrones for their Insolence and Violence so will I cast you out and you shall fall like one of these Tyrannical Princes 3. Others take it for the falling as the Princes of other Nations q d. though you are the Princes of Gods people yet are you not thereby Priviledged from the Arrest of death for the most gracious Saint dyeth as well as the most notorious sinner Grace is an Antidote against the poyson of death but not a Preservative against undergoing death 4. Others take it for a falling from an high and flourishing condition so as they shall be had in contempt of all This is a truth and the word fall is oft so used in Scripture Isai. 3. 8. Psal. 118. 13. Ier. 51. 8. But this sense is too strait for this place The Exegesis implies a greater falling then from their estates 5. Other learned men render the words thus And ye shall fall like others or ye shall fall like one of the Vulgar But this Version will not hold and that for two Reasons 1. It hath no foundation in the Original nor in the Septuagint nor in any of the Oriental Versions 2. It is a pure Tautology ye shall die like Adam i. e. like ordinary men and shall fall like one of the Vulgar i. e. like ordinary men The three first senses are most genuine as agreeing best with the Original the sense of the Text and the like Scripture phrase The sum and substance of all is this q. d. It is true I have said and I say so still that ye are by office Gods and by Commission ye are all the sons of the most high God whom he hath intrusted with some part of his Iudiciary power but yet this doth not exempt you from Mortality for though in Dignity you are above others yet Death will level you and you must to the grave as well as others who are ordinary men and as others of your own rank have have done before you and then you who have Iudged others shall be judged with others for after death comes judgement Observation 1. The Scriptures of the Old Testament are the Word of God Christ cites this very Text in the New Testament Iohn 10. 34 35. against the calumniating Pharisees yea Christ and his Apostles to shew the divine authority of the Old Testament even in Gospel times did fetch Arguments oft-times out of the Old Testament to confirm their Doctrine and practice About 400 places are cited out of the Old Testament in the New But of this I have spoken elsewhere at large Observation 2. Magistrates have their power and commission from God It is he that said and it is his Word that comes to them which makes them Gods on earth Magistracy is no fancy of mans inventing nor plant of his planting for then it had long since been rooted up by those sons of Beâ—ial that have so oft opposed it yet could never prevail against it If God had not been in this Bush so oft set on fire it had been consumed long ere this it could never have stood so many thousand years against the rage and fury of men and Devils We may use the same Argument to prove the Divinity of Magistracy which sometimes we do to prove the Divinity of the Scriptures viz. the strange preservation of it in all revolutions and changes amidst those wars and confusions which have been in the world Some indeed have thrown off their Governours but never yet could throw off a Government As soon as one is off another is in the saddle yea so connatural it is to the Principles and notions of mans mind that a Government is found even amongst Heathens where no Scripture is found to teach it But of this see more on Verse 1. Observation 3. It is lawful to give Titles of honour even to wicked Magistrates Those in this Psalm were none of the best yea all things considered they were as vile as the vilest yet you see the Holy Ghost gives them their Titles of honour still I have said ye are Gods and as if that were not sufficient he presently adds and ye are All mark that not good Magistrates only but also the bad even All in respect of their place and office are the children of the most High which may for ever silence those sots which say we may give
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