1. Take notice of the exceeding riches of Gods love to Christ and in him to us He loves and gives and gives no lesse then all not some but all power Power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rightful power priviledged power Christ hath the highest and the sweetest Title He hath all by gift The Father gives and gives to him immediately nothing intervenes between the Father and Christ In all his giving to us Christ comes between he is the Mediatour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the middle person but in this gift to Christ none comes between him and the Father 2. Learne hence the Father is fully satisfied in that he hath laid all power on Christ he will never question Christ his Title he is as he would have him to be All power would cracke the creatures shoulders Christ alone is able to beare it Men under a little power how do they pride pranke and wanton it But behold Jesus Christ altogether lovely and lovely in his power The power is given him not onely of heaven or over the things in heaven but it s given him in heaven The power is the most glorious power and it s given him in the most glorious place for so the words may be read not onely all power in heaven is given me but all power is given me in heaven Men receive their Commissions here on the earth Christ takes it in Heaven 3. Doubtlesse as it is Isa 53. 10. The pleasure of the Lord shall prosper in his hand he wants nothing to effect it He hookes the unruly Leviathans restrains the cruelty and oppression of their power and turnes their vanity to his Fathers glory power shall not alwayes be in the hands of the wicked the Saints shall rule for Christ is the greatest Saint 4. Christ returnes alI to the Father He receives all power from him and shall returne it all to him 1 Cor. 15. 24. He delivers up the Kingdome to God even the Father The Kingdome is Christs power in the whole frame and body of it but that he delivers up to his Father and for the present he will sacrifice all the unjust powers of the earth to his Fathers justice and cause goodnesse to arise with greatnesse and peace with power Let me adde one word to exhort you 1. To flocke about Christ in love to come where the power is and Loe here is all power were Christ powerlesse or weak I would never invite you to him Heb. 7. 25. He is able and able to save and to save to the utmost Oh why hang you backe why linger so long are you unwilling to be happy doe you love your weaknesse that you run not to his power What is scattered elsewhere is centered here It s a Christian art rightly to abstract all earthly powers all are but ciphers till Christ put a figure to them Every man is a friend to him that giveth gifts Now who can give so much as he that hath All and is it not our wisdome to have him to friend Let me bespeake you as Balak said to Balaam Num. 22. 37. Am not I able indeed to promote thee to honour So is not Christ able indeed to pay all thy debts to heale all thy diseases to protect thee from dangers and to inrich thee with fullest enjoyments Oh! come come stay no longer let that which can command invite you namely his power 2. â—â—me and wellcome but come with resolvednesse to be wholly at his disposal Ordinary and common observance will not suffice All power doth challenge all love and all subjection from all hearts Oh! let Christ have all bring your Lamb to him for he is worthy How little is your all to his your largest compasse is in your thoughts and desires Oh bring them to him let him be in all your thoughts and the onely desireable one to you He demands your hearts you have his already your hearts and therein your all what is heartlesse is nothing Let your hearts then and with your hearts your feare and hope and faith and joy attend him 3. Tremble you wicked ones though the mighty of the earth Against whom have you exalted your selves how will you deale with him that hath all power all power to punish as well as reward your power is his and he must not suffer his power in your hands to be abused Your mountains and your hills cannot cover you from the power of his wrath who makes Rivers of brimstone and everlasting burnings for you and prepares Tophet of old 4. The Lord Reigneth let the earth be glad Feare not your Summer and Winter your Seed-time and Harvest your Sun to shine and raine and dews to fall your dayes and nights provisions and protections for all power is his and honour him to whom all power is given CHAP. IX Shews Pos 2. That Kings reigne by Christ 1. They are or are not by him 2. He blesseth or blasteth them in Government 3. What wisdome or power they have they cannot put forth without him 4. Continuation and succession is from him 5. Bad Kings as well as good are from him Vses for Instruction and Exhortation CHrist hath all power as we shewed in the former Chapter and as he hath all so he gives all It s his glory to communicate he hath of the best and he giveth of the best All Kingly power is given to him and he gives all power to men whence followes this second Position The Kings of the Earth they reigne by Christ this is set down in so many words Pro. 8. 15. By me Kings reigne and Princes decree justice v. 16. By me Princes rule and Nobles even all the Judges of the earth I observe three things from those words 1. That the several ranks of Governours are from him both the supreame and the subordinate Magistrates not onely Kings but Princes also rule by him not onely Kings and Princes but Nobles and Judges 2. I observe in the highest act of power that Kings and Princes put forth that therein they are but Christs Substitutes To make Lawes and Decrees to decree that which is right and for publicke good is one of their highest and most noble acts of power but that they cannot doe without him I observe thirdly That the particular execution as well as the decree is from Christ to bring down this or that Decree or Law to this or that person or case the application of the Law to those whom it doth concerne even this is from Christ for all the Judges of the earth are by him Judices sunt qui inter litigantes jus dicunt Judges are they that declare what is Law among those that are at variance and these Judges and their sentences are here referred to Christ you will more fully apprehend this Position by the five passages following 1. That Kings are or are not by him They have not onely their being from him as they are men but as they
CHAP. XII Opens the fifth Pos That Kings abuse their power for 1. They serve themselves more then others 2. They turne their power that should be for the good to the hurt of others 3. It was against Christ in his person 4. It is against Christ in his interest 5. It s given up to Christs enemie Vses WE have heard that Kings reign by Christ and that Government is set up for the good of men But now we come to shew the unhappy inversion of power againg Christ and of government against those for whose good it was intended Hence your fifth Position Kings and Princes have in all Ages grossly abused their power The first King we read of is Nimrod Gen. 10. 10. His Kingdome began at Babel but what was he v. 8. He was a mighty one that 's true Kings are mighty ones but where in the earth and for the earth for earthly and sensual things v. 9. He was a mighty one but a mighty Hunter not so much of beasts as of men Saul was the first King of Israel and what he was we all know Now that they have thus abused their power I shall shew these five wayes 1. They serve themselves more then others Government and Governours you heard was set up for others and their good and to turne it to one person or family is a palpable abuse How sad is it when their double portion of these outward things which should enâ—ble them to be more useful and beneficial to others is imploy'd and laid out mainly to gain friends and servants to their own lusts and interrsts Those who have been most popular pretending love to their Country how wickedly have they interwoven their self-interests when they have good successe in publick enterprises how do they sacrifice to their own nets applauding their own wisdome and power You shall finde them sometimes affable and courteous but is it not to inhaunce love and power to themselves by the repute of their wisdome birth and eloquence Iâ—geniosi sed nequam facundi sed malo publico witty but wicked eloquent but to publick damage and thus they abuse their power by their corrupt selfe-seeking 1 Sam. 8. 11. It s said He will appoint for himselfe He that is Saul and such as he was will appoint for themselves But David who was after Gods own heart in government as well as otheâ—wayes and those who be like David they they I say will not seek themselves but the good of others and now methinks I finde my hope enlarged for those who sit at the sterne of this Common-wealth that they being eminently and remarkably raised up by God will seeke the honour of him who thus raised them 2. They turn their power that should be for the good to the hurt of others God never intended power to oppresse power to crush the weake and innocent but to help and releive them But I would daily observation and experience both in this and former ages did not proclame the miserable abuse of power Read over your Chronicles and there you will finde that made good which was spoken by Cato Censâ—rius Reges omnes esse de genere bestiarum rapacium All Kings are akin to ravenous beasts who prey and devour they are great in power and powerful in oppression 1 Sam. 8. 13 14 15 16 17. They shall take your Daughters your Feilds your Seed your Servants your Sheep and what is this taking but unjust taking and unjust taking is oppression and oppression an abuse of power 3. The greatest powers were against Christ in his person while he was upon earth Acts 4. 26. The Kings of the earth stand up and the Rulers are gathered togegether against the Lord and against his Christ No sooner was Christ born but Herod seekes his life and he is faine to be carried into Egypt when he comes forth to preach and work miracles the Scribes and the Pharisees and the Rulers of the people set against him call him Bel zebub the Prince of Devils and though he professed his Kingdom not to be of this world but came in a low emptied condition yet he is held forth as an enemy to Caesar Joh. 19. 12. If thou let this man goe thou art not Caesars friend and so you know how he was condemned and abused by Herod and Pontius Pilate Thus was government turn'd against him who set it up 4. Kings and Princes have been bitter enemies against Christs interest and people When Gods Israel was in Egypt there arose a new King Exod. 1. 11. that set Task-masters to afflict them with heavy burdens that their souls served with rigour Burdens Taxes Masters Hardship Servitude is the best that Kings can afford the Israel of God When they come into Canaan Sihon King of the Amorites will not suffer them to passe thorow his border but gathers all his people to fight them The Kings of Jerusalem Hebron Jarmuth Lachish and Eglon made war with the Gibeonits because they made peace with Israel Josh 10. 3. It was Jeroboam the King the son of Nebat that sinned and made Israel to sin 1 Kings 14. 16. And against whom were all those bloody persecutions under the Heathenish Emperours but against the Christians the servants and worshippers of Christ If any evil befel them they make the Christians the cause of it and then Christianos ad Leones carry these Christians to the Lyons let them devour them it was enough to make a man guilty if he were a Christian Bonus vir Caius sed Christianus Caius was a good man but a Christian and thus is power inverted against Christ and his interest in his people 5. Kings and Princes give up their power to Christs enemie can there be a greater abuse Rev. 17. 17. The ten hornes the ten Kings of Europe they agree and give their kingdom to the Beast to receive laws from his lust and to serve his designes Rev. 16. 14. The froggs which are the spirits of Devils goe forth to the Kings of the earth and Rev. 17. 2. The Kings of the earth commit fornication and are drunk with the wine of the great whore and thus you see power abused 1. See here the foundation of turnes and changes upon kingdomes and governments they are departed far from their right ends become corrupt and abominable so that the Lord cannot â—uffer them Are these the powers that I set up saith God did I ever intend they should be against me and mine did I set them up to pride themselves in their lusts and to oppresse those that are better then themselves Surely no. I will now arise saith the Lord and overturn overturn overturn them 2. See how little they deserve the name of Sacred Majesty who were so profane and mindelâ—sse of holy things that keep up Religion not out of conscience but custome not that God may have his homage and men Gods blessing but out of State-policy to keep men in awe how grosse
flattery is it both of dead and living to count their memory blessed who were so crooked and cursed in their courses 3. Judge not of men or causes to be good by the greatnesse of them that own them and follow them When Christ was in the world Joh. 7. 48. the question was Have any of the Rulers or Pharisees believed on him any of your great wise men No I warrant you they know better they are more wise then so v. 49. but this people this poor people giddy people nay cursed people that know not the Law Luke 23. 35. The Rulers derided him and Luke 24. 20. Our chiefe Preists and Rulers delivered him to be condemned to death and to be crucified You must not make the great ones of the earth your example for then you will follow wickednesse 4. Undeceive your selves about the true value of earthly powers The Trappings of power are not so good as we count for because power it selfe may be so soon and grossly abused Grace grace is most desirable which is proper and active to correct these abuses and cannot serve to these wicked inversions 5. Lastly is it any undue inference that seeing Kings have abused their power to call upon those who take their places on them to be circumspect very circumspect what hath been may be again what hath been abused may be abused Mistake me not I am far from bespattering those whom I am bound to honour surely Gods great deliverances and his peoples blood are fresh upon their hearts and will raise up a redoubled consideration in them how to honour God and serve their present generation in the management of publick affairs CHAP. XIII Proceeds to the sixth Pos which shews That abuse of power tends to the breaking of power which is apparent 1. When those in power indulge their lazinesse 2. VVhen they take no account of under-Officers 3. VVhen they rule by will 4. VVhen they look not after excâ—â—ution of good Laws 5. But are unjust And 6. Sinfully conformable to neighbour Princes 7. Vndue enterposal in the things of God And 8. Persecute those who are good Vses GOvernments you heard were apt to change yea to change from good to bad and from bad to worse and that brings in a breach Sin and sorrow are inseparable companions if sin goe before sorrow will follow after To be clothed with power is an honour but to abuse power is a sin and such a sin as will make way for ruine desolation and destruction Hence your sixth Position The sins of Princes whereby they abuse power carry a tendency with them to breake their power All their power is from Christ and all sin is against him and surely he will never maintaine his own power in a way against himselfe As Princes have power over other men so they sin in that power they sin as they are men and they sin as they are men in place as Princes Now their Princely sins are those that break their Princely power as thus 1. Indulging of a lazie spirit tends to break their power They gladly accept of the honour revenues and observance of their places but transferre the care to others Corona curarum nidus A Crown is a nest of cares they love the Crown but will not undertake the care They are too nice and delicate they must not misse their meals their naps their sports no not for a publick good No wonder then if God cause that to passe from them which they so put away from themselves and make that over to others in the honour which they long before made over to them in the worke and service 2. When Princes take no account of their Ministers it tends to break power I know its impossible Princes should performe all their duties in their own person They have much lieth upon themselves and they have more to transferre to others Its a wasting sin to put off what is inherent in themselves and t is no lesse to transferre to others and take no account of them They must have their Ministers that 's granted but their Ministers must be accounted with or else all will fall It keeps them in due awe and order to think they must to an audit give account of their stewardship Places and justice will be bought and sold publick treasures exhausted publick negotiations slighted and what care they when they know they shall be let alone How unworthily may men betray their trust dishonour their Prince and wrong the Nation yea do it boldly when they know they shall goe unexamined and so unpunished Princes devest themselves of their highest power by this neglect and its jusâ— they should fall short of the reverence they expâ—ct in the hearts of those who are under them 3. When will is Law then down goes rule Non debet Princeps dominari sed Ratio The Prince that is the Prince in his will should not beare sway but Reason Government hath no such enemy as self-willednesse never do Princes lose so much of their power as when they exalt their will against Law they think they gain but then they lose most 4. Neglect of looking after the execution of good Laws much infeebles their power Kings should be living laws Reges vivae leges their carriage so regular as to command imitation and their care great to see good laws executed Execution makes good Laws alive and good Laws well executed makes Kings live for their power is advanced in their execution and neglect herein is fatal and ruinous to them 5. Injustice tumbles down Chairs of State Prove 16. 12. The Throne is established by righteousnesse but Mic. 7. 3. It s doing evil with both hands when the Prince asketh and the Judge asketh for a reward When that is acted which we read of 1 Sam. 8. 14. when the oppressed cry and are not eased when might overcomes right it s a woful victory and such an one as they shall have no cause to triumph in for Christ will cause them to vomit up all their sweet morsels and to repent of their unjust dealings 6. Sinful conformity to neighbour Nations doth no good It displeased God and his servant Samuel when the people cryed out Make us a King 1 Sam. 8. 6. and the great argument was they would be like other Nations So verse 6. Give us a King to judge us and verse 5. Make us a King to judge us like all the Nations When we conforme to their pride their fashions their excesse their wantonnesse will not this undermine us 7. Undue interposal in the things of God will pull down the powers of men God hath reserved it for his own wisdome power and holinesse to give the Law of his worship His teare is not to be taught by the precepts of men or made good by their powers The patterne of the Tabernacle and Temple is to be fetched from God alone we are not tyed to waite for mens
laid it onely on his shoulders Psal 2. 6. He hath set his King on his holy hill set him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to pour out I have annointed and set him by my eternal counsel and decree yea the Father hath passed it with an oath Psal 110. His swearing is to be extended not onely to his Priestly but also to his Kingly Office so that he will never repent of his choice His right is then by the best Election 2. He hath right by Donation and that is a right with the highest love All power is given to him Math. 18. in heaven and in earth Aske of me and I will give thee the Heathen His Kingdome is all of love The Father loves and gives him the Kingdome The Son loves the Father and us and gives himselfe to us with command to love him and one another he calls us his little flock and assures us It is the Fathers good pleasure to give us the Kingdome also 3. He hath his right by Birth it is his Birthright So he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First-borne of every creature Col. 1. 16. v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First-borne from the dead Psal 2. 7. Thou art my Son and then follows the inheritance and possession v. 8. I will give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession Inheritance is the portion of a Son and his inheritance hath present possession with it although his father live for ever 4. Christ hath his right by Purchase He layes down a considerable price for his Kingdome Isa 53. 10. He makes his soul an offering for sin and then follows He shall see his seed and prolong his dayes that is having poured out his soul his blood as a drink-offering to his Father he shall prolong the dayes of his Kingdome and the good pleasure of the Lord shall prosper in his hand 5. Lastly his Conquest gives it him 1 Cor. 15. 25. He must reigne and put all his enemies under his feet he must reigne and his enemies must be destroyed yea he destroyes that which destroyeth all namely Death he then lives and reignes reignes and conquers and justly reignes because he justly conquers Equity is surely attractive and none hath more of that then Christ and therefore unto him should we look 2. Christ hath not onely right but the most incomprehensible qualification for his Government Here on earth many have right who have not wisdome to rule Christ hath superlatively all right and all qualification He is the wisdome and power of God 1 Cor. 1. 24. In him dwells all the fullnesse of the Godhead bodily All treasures of knowledge are hid in him His anointing is with oyle of gladnesse above his fellows He hath the spirit but not by measure and that spirit resting on him Isa 11. 2. all which shew the person of Christ to be most heavenly and that with which we should most be taken 3. Christs Administrations are the highest and purest Rev. 15. 3. His wayes are just and true Psal 85. 10. Here mercy and truth meet together righteousnesse and peace kisse each other He is most absolute accountable to none but his Father He rules by will and justly too because his will is a Law what is Tyranny in the Creature is Equity in Christ His exalting his will to be our Law is righteous in him and good to us for Men to do so is to intrench on his prerogative and render themselves obnoxious to his vindictive power He makes the Subjects he rules over Psal 149. 2. Let Israel rejoyce in him that made him Let the children of Zion be joyfull in their King Their King is their Maker and therefore requireth the most observance from them 2 Cor. 10. 5. Every thonght is to be under a happy captivity to the obedience of Christ Let Tyrants be never so crafty and cruel they may restraine the body and gag the tongues of men but they cannot reach their thoughts But Christ layes his dominion there leaves us not one thought to be at our own disposal but requires all to come under him It is for the poor low governments here to be tied to Time and Place Christ rules over all all persons and things allwayes He makes all and preserveth what he hath made and orders righteously that which he hath preserved He hath gladium justitiae the sword of Justice by which he cuts up vice and defends his own people and he hath gladium belli the sword of War to destroy his incorrigible enemies Let them gather together he will scatter them let them make their nests in the Stars yet thence he will plucke them down Let them lay their plots deep and magnifie themselves to do great things yet he will turn their wisdom into foolishnesse and their plots to the advance of his own designes 4. Christs Communications are the largest 1 Joh. 5. 20. He hath given us understanding to know him that is true Men may propound something for your knowledge but they cannot give the understanding but Christ triumphs in this to give wisdome to the simple and knowledge to them that have no understanding Phil. 1. 29. Vnto you it s given on the behalfe of Christ not onely to believe but also to suffer for his sake Acts 5. 31. God hath exalted him to be a Prince and a Saviour to give repentance to Israel and remission of sin When he left the World he bequeaths no worse legacy to his Disciples then what himselfe had enjoyed Joh. 14. 27. Peace he leaves with them yea his peace to relieve their troubled and fearful hearts Eph. 4. 8. and 1◠When he ascends up on high he led captivity captive and gave gifts unto men Verse 12. He gave some Apostles and some Prophets some Evangelists some Pastors and Teachers for the perfecting of the Saints for the worke of the Ministery for the edifying of the body of Christ 2 Tim. 4. 7 8. To all that love his appearance and that have fought the good fight and kept the faith he as a righteous Lord and Judge hath laid up and will give a Crown of righteousnesse Now summe up all to give knowledge and faith and so all other graces to give repentance and remission of sins grace and gifts gifts to men and those men to his Church and hereafter a Crown of righteousnesse What are if these are not large Communications Every man is a friend to him that giveth gifts and shall not the consideration of Christ his bountiful giing make us desirously longing after that Title of true honour to be called his friends We have seen King Jesus upon the Throne and his Throne all glorious we have seen his Right his Qualifications Administrations and Communications Let us now in the second place veiw the Properties of his Kingdome 1. His
are Kings as they are Kingly men he sets them up and then they are Kings and pulls them down and then they are as other common men 1 Sam. 15. 1. The Lord sent Samuel to annoint Saul to be King of his people there he is set up there he is a King but v. 23. because thou hast rejected the word of the Lord He hath also rejected thee from being King there he is pulled down He gave the Kingdome power and strength and glory to Nebuchadnezzar made him King of Kings Dan. 2. 3. But he un-kings him yea un-mans him too Dan. 4. 25 31 32. Oh King Nebuchadnezzar to thee it is spoken The Kingdome is departed from thee there he is un-kinged and v. 32. They shall drive thee from men and thy dwelling shall be with the beasts of the feild there he is un-manned He annointed Hazael King over Syria and Jehu over Israel 1 King 19. 15 16. Yea all the Kingdomes of men are solely at his disposal and he giveth them to whomsoever he will Dan. 4. 32. 2. He either blesseth or blasteth men in the worke of Government Upon Him is first and resteth the spirit of wisdome and understanding of counsel and might to judge and reprove with all Isa 11. 2 3. and Dan. 2. 21. He giveth wisdome to the wise and knowledge to them that know understanding and again Dan. 4. 16. Let his heart be changed from mans and let a beasts heart be given to him When Saul was annointed King over Israel 1 Sam. 10. v. 16. It s said of him Thou shalt be turned into another man and v. 9. God gave him another heart He doth not say a new heart a holy heart but another heart a heart differing from the heart he had while he was a private person then he minded his fathers Asses and family-occasions but now he had another heart a heart for government a heart for publicke affaires and their management Jesus Christ divides wisdome and folly among the Grandees of the world Solomon was the wisest Prince that ever was But his sonne Rehoboam was not so he was but a little removed from a foole Eccles 10. 16. They are men or children according as he makes them 3. What wisdome and power they have they cannot put forth without him Sometime they appeare stronger then men another time weaker then children Now none so wise as they and by and by none so foolish and all according as Christ enlargeth or contracteth them They assume power to make or unmake to establish or null Lawes but sure they are wofuly out if they leave him out Grant they are the high ones yet sure he is higher then they we deny not but they have an Image on them that makes them better then other men but still they are but men and he is better then they It s his prerogative to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Law-giver Jam. 4. 12. and he gives law to them and they cannot without him lay law on their people He is one there is one Law-giver and the onely one there is no more They cannot make Laws without him but he doth without them Let their hearts meditate high and great things yet their hearts are in his hand Prov. 21. 1. and he turns them as seemeth him good 4. Their Continuation and succession is from him 1. Sam. 15. 28. The Lord hath rent the Kingdome of Israel from thee this day and hath given it to a neighbour of thine that is better then thou This Solomon acknowledgeth 1 King 3. 7. Oh Lord my God thou hast made thy servant King instead of David my father How much of King craft is laid out to settle and perpetuate governments on heires and successors but how little can this pretend to without Christ Dan. 5. 26 27. He is the great Numberer and Ponderer Belshazzars Kingdome was numbered and finished he was weighed in the ballance and found wanting This King David knew well 2 Sam. 5. 12. He perceived not that men so much nor that Joab or Abner but that the Lord had established him King over Israel Hence is that conclusion from wise Daniel Chap. 2. 21. He changeth times and seasons he removeth Kings and setteth up Kings 5. Bad Kings as well as good reigne by Christ Christ had in especial manner the visible administration of the Kingdomes of Israel and Judah and their Kings were anointed by him but how few good among them all Now because this may seeme a hard saying give me leave to open it in these sixe passages 1. Good men may be bad Kings their grace makes them good but it s their gifts and the acting of them fits them for their Kingship David was a good man a man after Gods one heart but when out of pride he numbered the people in that he was no good King for it brought a plague upon them 2 Sam. 24. Hezekiah was a good man but in vaine ostentation shewing the Ambassadors of the King of Babylon his Treasure in that he was no good King 2 King 20. Asa was a good man but when he imprisoned the Seer and oppressed some of the people in that he was no good King 2 Chron. 16. 10. 2. The badnesse of men or of Kings is not from Christ though we say bad Kings reigne by him yet we do not say their badnesse is by him we abhor the thoughts of making him the author of sin who is the holy One of God 1. All his Commandements are right his Statutes pure his Law perfect there is not the least hint there to warrant any wickednesse but still that which is contrary is commanded He commands no wickednesse 2. It s far from the heart of Christ to worke any wickednesse in their hearts you must father your sin somewhere else Christ will never own it accuse accuse as you have just cause your selves your wicked corrupt natures but you must acquit him 3. Neither doth Christ stirre up unto any wickednesse his spirit is a holy spirit and no inviting or encouraging men to sin comes from that spirit 3. Though he is no cause of their badnesse yet they could not be and so not be bad but that he suffers it If it were the absolute Decree of God that there should be no bad men nor Kings sure there should be none Its impossible any thing should be so against his will for then he were not happy in himselfe and so not God But surely all grant it s his will to suffer it to permit it to be and is there not something more though sin be evil yet is it not good that sin have a being God would not so much as suffer sin in the World but that he knows how to produce good out of it and may not he will the production of good and is it not to worke like himselfe to bring good out of evil Gen. 50. 20. Ye thought evil against me saith Joseph to his Brethren that
sold him but God meant it unto good to save much people alive and when Joseph made known himselfe to his Brethren Gen. 45. 5. he saith Be not greived nor angry with your selves that ye sold me hither for God did send me before you to preserve life 4. That Christ shewes himselfe to be righteous when Kings and Princes are wicked He doth righteously punish sin with sin Ephraim is given to Idols let him alone and I will not punish your daughters when they commit whoredome nor your spouses when they commit Adultery God may give places and power to wicked men and not grace and then they will become more wicked and fill up their measure suddainly God may be angry with a people for their sin and so give them a King in his wrath Hos 13. 11. I gave them a King in mine anger Gods anger is his justice whereby he burnes against sin and what he gives in justice is with respect to their sin Now he gave them a King in his wrath let that King be never so vile yet God that gave him is righteous I and righteous in that giving of him 5. That Jesus Christ is gracious as well as rightcous and orders all the badnesse of Kings for good Acts 4. 27 28. Herod and Pontïus Pilate with the Gentiles and people of Israel are gathered together against Christ but it s to doe what Gods hand and câ—unsel had determined before to be done Cyrus is a Heathen King and knows not Gâ—d Isa 45. 4. Yet for Jacob my servants sake and Israel mine elect I have even called thee by thy name and Isa 44. ult Cyrus he is my shepherd and shall performe all my pleasure saying to Jerusalem thou shalt be built and to the Temple thy foundation shall be laid 6. Though all Kings reigne by Christ yet Christ reignes much more in those who are good then in those who are bad He puts his spirit into them that are good to make them good he gives them the spirit of wisdome counsel and the feare of the Lord. He layes his Law upon them and draws them forth in obedience to it He stirres them up to what is good and holds them on in that goodnesse He gave Solomon wisdome to goe in and out before that great people and he wiseth Princes for their places and makes their actings acceptable both to God and men 1. Kings reigne by Christ It is not then so much their rich apparrel their sumptuous Pallaces their Royal attendance that instamps their Majesty on them as this that they are Christs creatures for this World they beare his Image of power and government on them and that is their great Majesty They are his ordinance Rom. 13. reigne by him and this subjects and keeps mens spirits under Oh! thanke Jesus Christ that you have no more insurrections against those in place and power mens minds are it may be ready enough to breake out but there is something of Christ stops them 2. We cannot rise against government but we rise against Christ Alas who are they that be in power but men like our selves that we rise against them Nay but they have a Commission which we have not a resistance is not so much to them as God Rom. 13. 2. is and alwayes was good Scripture Whosoever resisteth the power resisteth the Ordinance of God and they that resist shall receive to themselves damnation or judgement wherefore you must be subject not onely for wrath but also for conscience sake v. 5. 3. Ascribe the good of government to Jesus Christ All their wisdome justice mercy and goodnesse is extracted from him when you eat of the fat and drink of the sweet when you enjoy your houses and lands your shops and ships your pâ—ace and plenty exalt him for it That you can lie down and rise up and walke abroad it s of his goodnesse and ingrave his Name on it and returne his praise to him 4. Do bad as well as good reigne by him learne hence a ground of patience and contentation Nothing calmes the heart so much as to revolve things on God regularly David says Psal 39. 9. I was dumb and opened not my mouth because thou didst it When Aaron lost both his sonnes that which made him hold his peace was that God would be sanctified and glorified God had done it Lev. 10. 3. That which made Job not to charge God foolishly and kept him from the sin of impatience it was that the Lord had given and taken away and the like was that in old Eli 1 Sam. 3. 18. when heavy things were denounced against him and his house he said It is the Lord let him do whatever he please 5. How glorious is that Christ by whom Kings reigne how poorely doth all their splendor resemble his glory while they rule others he rules them Oh! that we could see him he is not onely their governour but their Maker fall down and adore before him They must bring in an account of their government and you may appeale from them to him as you heard before He is most absolute and by his Decree things are and shall be to eternity How doth it greive Princes to feele old age come upon them to be subjected to aches paines and diseases and that they and their honour must part and lie in the dust Oh! then admire and for ever praise him whose Kingdome is an everlasting Kingdome and of whose government there is no end I shall conclude this Position with a word of exhortation to Princes taken out of Psal 2. 10. 1. To be wise and understand by whom you reigne away with your contesting against Christ and fall in with his ends and interests that will be your wisdome indeed a single portion of wisdome should not content you you are to study and to rule and a great deale of wisdome is required to a little rule you have many snares and temptations in your places and you need abundance of wisdome to guard you from those snares you are to govern others yea many others as well as your selves Be wise now therefore O ye Kings 2. Be instructed ye Judges of the Earth God hath his word and his rod for you as well as others and its wisdome to learn by both Deut. 17. 19. you must read to keep you humble that your hearts be not lifted up above your brethren and if you heare not that voyce of the word behold a speaking rod and him that appointed it Heare heare and learn yea learn righteousnesse 3. Feare feare before him It s not below you O Kings it will not argue a pusillanimous spirit to feare God Exod. 18. 21. Jethro's Justices were able men men able for government yet fearing God The lesse you are under the feare of men the more should you walke in the feare of God This feare would be a sweet bound to your power and will and trust God
to make others feare you while you reverence him 4. Serve with feare Oh strange must Kings serve yea sure it s not so strange as true you are the Judges of the Earth and therein his servants Many controversies will come before you and you are to decide them according to Law encourage your selves in that thanklesse worke of judging that its part of your service to Godward Prov. 29. 4. The King by judgement establisheth the Land but he that receiveth gifts overthroweth it Let Jehosaphats counsel be acceptable to you 2 Chron. 19. 6. Take heed what you doe for ye judge not for man but for the Lord who is with you in the judgement You had need of good men about you both in Court and Council This was Davids resolution Psal 101. 6 7. My eyes shall be upon the faithful in the Land to dwell with mee and he that walketh in a perfect way shall serve me It is recorded of Ahaziah 2 Chron. 22. 3. that he walked in the wayes of the house of Ahab for his Mother a Daughter of Omri was his Counsellor to do wickedly Kings must do right to others they must releive the oppressed then surely they themselves must be far from oppression Ezek. 46. 18. The Prince shall not take of the peoples inheritance by oppression to thrust them out of their possession Your great service lies in this to be a terrour to evil works an avenger to execute wrath on the wicked to scatter them and bring the wheele upon them but to encourage them that do well that they may live a peaceable and quiet life in all godlinesse and honesty 5. Rejoyce with trembling You have your burdens and so your joyes more then others You have your Gardens and Orchards your Parkes and Pleasures your Musicks and Recreations we envy you not in these much comfort may you have in them all onely take in this Caution rejoyce with trembling you arâ— never so apt to miscarry as in the highth of your joyes Job feared his sons when Feasting and you know whose brand it is to Feast without feare Jude v. 12. 6. Lastly Kisse the Son kisse him with a kisse of love Osculo dilectionis and that with all sincerity kisse him with a kisse of honour and obedience Osculo subjectionis as Samuel kissed Saul 1 Sam. 10. 1. kisse him with a kisse of confidence as here in the Text Blessed are all they that put their trust in him Kisse him with a kisse of Devotion Osculo Devotionis for he alone is worthy of all love subjection faith and worship CHAP. X. Opens the 3. Pos That setting up of Government and Governours is for the good of the World 1. In that it keeps men in Order 2. In that it gives propriety 3. It promotes increase of what we possesse 4. Brings in Peace 5. It is set up when God fitts some and brings in others to consent 6. This is for the good of all ranks of men 7. Good to them in their whole life 8. That Governours due it is to be honoured Vses YOu have heard that Kings reigne by Christ and so are his creatures Government is of his making it s his Ordinance and so as it is from him is good None so good as Christ and what he makes that is also good cannot be bad hence followes your third Position That The setting up of Government and Governours is notably for the good of the World Rom. 13. 4. He is the Minister of God to thee for good 1 Pet. 2. 13. its called mans creature both because its an Ordinance for man for man as he is a reasonable creature and Secondly It s an Ordinance wherein God acts and draws forth Reason to the highest acts and ends it s that which is in especial manner for the good of man of mankind that will farther appeare in that 1. Government is set up to keep the World in order order is Vniuscujusque rei debita collâ—câ—tio the due setting of things and persons in their proper place and keeping them there In an Army when every Commander is where the General appoints and every Souldier in that ranke and file where the Commander appoints and accordingly moves that Army is said to be in order Now Government doth that to the World that order doth to an Army Men are apt to be out of their due place and station and to move unduely now government rightens them We read a sad Story Judg. 17. 6. There was no King in Israel but every man did that which was right in his own eyes There was no King but many Tyrants Kings rule by law Tyrants by will and so do all rule where there is no government and then every man is a Tyrant his lust his law nay a Divel Homo homini daemon Anarchy is worse then Tyranny better a bad government then none at all Ipsa quidem Tyrannis est tolerabilis prae Anarchia saith Beza Tyranny is tolerable when weighed with Anarchy Now to take away this disorder and to keep every man in his place is government set up for it is the application of rules of reason to things times and persons It is an honest binding men to their good behaviour 2. Persons set and kept in order enjoy propriety Without government all things are common and community makes a War of every man with every man what is common is mine as well as his and his as well as mine and therefore if another enjoy that I like if it cannot be divided and I like and lacke it I will fight for it with him and so he with me but government ends this War and makes what was common before to be proper now what belonged to all before to be peculiar to some now and so prevents that War we now speake of it divides unto every man his inheritance and maintains him in it It was Gods government that divided the Land of Canaan to the children of Israel and gave them every one their lot or else there would have been as much fighting among themselves about it as there was to dispossesse the Amorite the Canaanite the Hivite and the Perizzite 3. Government promotes the increase of what we properly have Interest is that which drawes forth all men they will not sow to have others reape nor build to have others possesse and dwell there But let it be their own and then they think no labour too much no cost too great what is every bodies is no bodies and Commons we see are wasted when inclosures which are worse ground are more improved Government makes me call this or that my house my land my state and being mine I like and love it and do what I can to improve it 4. Government protects your peace Pax est tranquillitas ordinis You heard of order before and now we tell you of the tranquillity of it which is peace What dismal stormes would arise in every Country
commands to serve God they may make our services to be more safe in the practice but not more righteous in themselves Gods command is a sufficient warrant and its high presumption for any to interpose therein to corrupt or crosse his service 8. Unjust persecution and prosecution of the good and quiet of the Land cracks authority They are to be terrour to evil doers and then their authority comes forth in the power of it but they must not be terrours to those that doe well nor strengthen the hands of the wicked and sad those whom God would not have sadded This will never stablish any government Christs interest is in his people the best way for Princes to maintaine their interest is to fall in with Christs interest His people are his annointed ones and they must doe them no harme Zach. 12. 3. Jerusalem is a burdensome stone all that burden themselves with it shall be cut in pieces though all the people of the world be gathered together against it 1. See the cause of the great turns that have been among us Former ages cannot parallel our stories you know how God hath set up his Throne for Judgement and called the great and mighty ones to the barre and cut them off And oh that now these who yet remaine would turn their eyes hither and see though it be late first see the true cause that cracked all former greatnesse and be humbled confesse their sins in their desolations and if they cannot see their fins as cross to God let them abhor them as enemies to their own State Oh! that they would accept of this counsel To breake off their sins by righteousnesse and their iniquities by turning to the Lord that so if possible there may be a return of their tranquillity Suffer I beseech you yet once more a word of admonition the Lord make it precious healing balme to you 1. Watch over your hearts in lawful things and with all keeping keep your hearts therein It s lawful surely to eate and drink and for you to eate of the fat and drink of the sweet yea to feast your selves daily But t is not lawful to feed without feare Jude 12. Eccles 10. 16. Wo unto thee oh Land when thy Princes eate in the morning It s lawful to eate but not to eate unseasonably Prov. 31. 4. It s not for Kings O Lemuel it s not for Kings to drink wine or Princes strong drink least they drink and forget the law and pervert the judgement of any of the afflicted it s not for Kings so to drink as their drinking shall make them light and frollick so as to forget the law the afflicted and their cause Math. 11. 8. They that weare soft cloathing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wearing them daily are in Kings houses But we read withal Zach. 1. 8. I will punish the Princes of the Kings children and all that are cloathed with strange apparel If the softnesse of their apparel betoken a greater softnesse of their temper it is not their being in Kings houses shall save them from punishment Strange apparel Jun. Indumento alienigenarum apparel in imitation of strangers people of another Nation when they frame themselves into the garbe of a Conquering people whether Egyptian or Babylonian and testifie their spirit by their habit Omnes qui exoticis vestibus levitatem animi prodebant Drufius Such who betrayed the levity of their minds by their phantastical apparel Probabile est saith Calvin Aulicos stulta affectatione mutasse vestes Its likely the Courtiers out of a foolish imitation changed their garments I would our Courtiers were not guilty of new fangled fashions and garish garments paintings and powderings spots of beauty and naked breasts opening their shop-windows as if their modesty were put to saile You may questionlesse sometimes relaxe your minde from your serious and weighty employments and follow your Recreations and Pleasures but take heed of being lovers of pleasure that will make you poor men Prov. 21. 17. and to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lovers of pleasures more then lovers of God will render you worse then poor even wicked men beware your pleasures be not your masters for then you will serve diverse lusts as well as pleasures Tit. 3. 3. Malus si regat servus est tot dominorum quot vitiorum One saith If an evil man rule he is servant of so many Masters as he hath vices Look on the pleasures of the flesh as the bane of your spirits and your Courtly pompe to be but so much pageantry When Agrippa Acts 25. 23. is said to come with great pompe it s in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a great phancy great pompe is no more Worthy is the record of that great and good Courtier Moses Heb. 11. 25. who chose rather to suffer affliction with the people of God then to enjoy the pleasures of sin for a season 2. Beware of covetous self-love the canker of publick places Exod. 18. 21. The men there to be chosen Rulers must be hating covetousnesse When Samuel would deter the people from a King 1 Sam. 8. 11 12. He pleads He will take your sons for himselfe for his horsmen to run before his Chariots to care his ground to reap his Harvest it s all His His His wicked Princes pretend publick transactions and necessities when the maine is to fill their own Coffers they spare neither their own children nor strangers bnt exact their Customes from them Math. 17. 25. But exceeding terrible is that of Jeremiah to such Jer. 17. 11. He that getteth riches and not by right shall leave them in the midst of his dayes and at his end shall be a foole 3. Exalt not your selves unduely for that will bring you down Prov. 16. 18. Pride goeth before destruction and an haughty spirit before a full proud speeches gestures carriages should be abhorred by you It s one thing to keep a due distance another thing to be proud It s one thing to maintaine your place and another thing to be haughty It was the fault of good Hezekiah that his heart was lifted up I but it was his great commendation that he humbled himselfe for the pride of his heart Be not wise in your own eyes but give eare to the wisdome of the Ancient and the petitions of the poor 4. Anger and malice misbecome any wise man much more a Prince Irasuror brevis est Anger is a short madnesse and malice is illwill continued and both should be banished from you How famous was Moses for his government and yet the meekest man of all the earth Perit judicium quando res transit in affectum you will lose your judgement when your affections are distempered Eccl. 7. 9. Anger resteth in the bosome of fools and folly should be far from them that govern How ill did Sauls anger become him when he calls Jonathan the son of a perverse rebellious woman 1 Sam.
20. 30. and as little will it become Princes now 5. Forget not the kindnesse of others to you and your engagements and promises to them Rulers must be men of truth Exod. 18. 2â— True in performing their promises It s a brand on King Joash that he remembred not the kindnesse that Jehojada had done unto him but slew his son Zechariah Prov. 17. 7. Excellent speech becometh not a foole much lesse does lying lips a Prince Ingratitude and unfaithfulnesse is bad in any but worse in a Prince who have wherewith to reward good service but do not 6. Look well that your Courtiers and Counsellers prove not flatterers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 flatterers are Crows Prov. 26. 28. A flattering mouth worketh ruine How many such mouthes are about great ones and how much do they worke their ruine 1 Kings 22. 12. All the Prophets prophesied saying Goe up to Ramoth Gilead and prosper but that prosperity was his death v. 37. for the King died It s the unhappinesse of great ones that they have few to speak truth to them men rather seeke to please the humour of great men or to serve themselves upon them then to speak plaine and faithfully to them CHAP. XIV Vnfolds the seventh Position That Princes being wicked people grow wicked too because 1. The power and place of Princes present wickednesse under another hue 2. Then good Laws are not executed 3. Then wickednesse is established by a Law 4. Because then the Preists fall in 5. People follow examples of great ones Vses ALI sin is of a spreading nature and the sins of Princes are most spreading their sins undoe their power as you heard I and their people too as appears in the seventh Position Princes being wicked people grow wicked too Prov. 29. 12. If a Ruler hearken to lyes all his servants are wicked he will not want those that will feed a lying proud uncleane humour in them A wicked King makes a wicked Court the Court infects the City and the City the Country and one Country another Sin is an epidemical plague and soon spreads the infection and the strongest infection is from the highest powers as appears Because 1. Wickednesse in men of high place is misrepresented to the people it comes to them in another dresse and under another hue then indeed it hath people are so foolish to conceit all well that great ones do Joh. 7. 48. Do any of the Rulers believe they thought unbeliefe no sin because the Rulers believed not Pride in Princes is lookt on but as Statelinesse their Luxury living freely their Wantonnesse Court pleasure and merriment and their Oppression their praerogative What we would abominate coming from meaner persons we fall down and magnifie in them We read 2 Kings 3. 36. whatsoevor the King did pleased the people and if he do wickedly that will please them too and they are ready to fall in with their wickednesse 2. Wicked Princes leave Gods Law unexecuted and wickednesse unpunished and this layes the rains on the neck of the peoples lusts what are laws to them if not executed who would not be during in sin when he can escape free Under-Magistrates move according to the nature and motion of the Supreame If his motion be irregular theirs will prove excentrical if the one sell places the other will sell justice None look after Magistrates and they as little look to their unde officers and so all wickednesse hath a free course 3. Because we finde wickednesse established then as by a law and that opens all the fountains of hellish deeps and makes a deluge of sin to drown men in When wickednesse gets the Throne and mischeife is framed by a Law then as it is verse 21. wo be to the souls of the righteous and the blood of the innocent Honor virtutis praemium Honour should be the reward of virtue but when it is misplaced and become the reward of villany not virtue when prophanation of holy times and things shall be ushered in with his Majesties declaration and book of sports now he is scarce a good subject reputed that is not a good dancer and sporter then When roguish Stage-players shall passe as his Majesties servants who dares hinder the actings of their wickednesse and will not people follow it faster then they can act yes and it may be out act them too yes surely 4. Because of the Preists of the Nation It hath still been in all times like Prince like Preist Kings had their Bishops Bishops their Chaplains Chaplains their Friends and acquaintance to cry up his sacred Majesty his blessed memory and happy reigne when if sifted we shall not finde much truth in any of their assertions Ahab had his Prophets crying Goe up to Ramoth Gilead and prosper when God neither commanded the going up nor promised the prosperity Will it not promote ungodlinesse when the Leaders of the people cause them to erre and commend such bad examples to them like Prince and like Preist and Hos 4. 9. like Preist like people 5. People are mightily led by example and no example so potent as that of great ones men affect to please them hoping they may by their greatnesse do for them or fearing if they conforme not to them it may prove their prejudice Regis ad exemplum totus componitur orbis all the World is moulded by the example of their Kings What shoales of Drunkards will wallow in their mire and reele in your streets when the Prince loves bottels of Wine Good God! how will men stretch their wits to invent new oaths and curses when the Prince is a Blasphemer wickednesse seems to come off with a grace from these Grandees and how punctually will gracelesse ones follow their perverse wayes 1. How much have sinful Rulers to answer for not onely their own sins but other mens also how many sons of Bâ—lial do they bring forth by their example and multiply guiltinesse on their own accounts Princes implead people for faction sedition tumults and riots and not without cause But may not people indite them for bad example for setting the blurred coppies that they write after and may not Princes blame themselves for making the people first wicked and then rebellious Again see 2. Examples move much plus movent quam miracula yea more then miracles Miracles are cause of present wonder But are soon forgotten examples are repeated and daily before us Example is a short way to good or evil Oh! then look about you whoever you are that are above others Magistrates Ministers Captains Parents and Masters of Families you of all others should be burning and shining lights holding out the word of truth in your godly conversation to your people and souldiers Husbands Parents Masters obseve your duty in your dignity and so deport your sâ—lves as your Consorts Children Servants may see their rule in your actions 3. Take notice People what great wickednesse is
us a world of iniquity and misery is incumbent on us by our wars at home and abroad and the hand of the Rulers of the earth hath been deep in all this is there none to look after them yes sure consult with the last Position and that will tell you Jesus Christ will deale in severity with the Rulers of the Earth 1 Chron. 16. 21 22. He suffered none to doe his people wrong but reproved Kings for their sakes Psal 76. 11 12. He looseth their loynes and strickes them thorow cuts off their spirits and casts contempt on Princes Job 12. 21. He profanes their glory and spoiles all their excellency and layes their honour in the dust Isa 20. 23. He bringeth the Princes to nothing he maketh the Judges of the earth as vanity they seemed the most stable beings on earth having all that flesh and blood could contribute to maintaine them but he brings them to nothing Isa 3. 14. The Lord will enter into judgement with the Ancient of his people and the Princes thereof for ye have eaten up the Vineyard the spoile of the poor is in your houses Jer. 34. 21. Zedechiah King of Judah and the Princes will I give into the hands of their enemies and into the hand of them that shall seeke their life and into the hand of the King of Babylons Army Isa 41. 25. I have raised one from the North and he shall come upon Princes as upon Morter and as the Potter treadeth clay Rev. 19. 17 18. The fowles of Heaven are gathered unto the supper of the great God that they may eate the flesh of Kings and the flesh of Captains This his dealing manifesteth him to be King of the World and the Author of the great Turns and Changes here beneath Dan. 2. 20 21. Blessed be the Name of God for ever for Wisdome and Counsel are his and he changeth the times and the seasons He removeth Kings and setteth up Kings See the Reasons for this dealing of Christ 1. Kings are in covenant with their people and their great Trustees 2 Kings 11. 17. Jehoiadah made a Covenant with the King and the people But how little they keep their covenants experience sadly tells us They covenant to maintaine wholesome Laws and the just Rights and Liberties of the Subject but how little are either regarded by them afterward They covenant to make the safety of the people and not the fulfilling of their wills the greatest Law but how little is that minded when the least income of their interest shall indanger publick good when they are in competition Now Jesus Christ he is The Amen the true and faithful witnesse and hates all unfaithfulnesse they think they may play fast and loose they see none to put their bonds in suite I but Christ in that case will enter an action against them and cast them and make them pay all costs and charges 2. Now in this his severe dealing with earthly Rulers Christ appears no respecter of persons Job 39. 14. He accepteth not the persons of Princes nor regardeth the rich more then the poor he is as exact in government as he is in teaching Luke 20. 21. Thou teachest rightly and acceptest no mans person and 1 Pet. 1. 17. He judgeth every man according to his works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without respect of persons He values not those gingles and trappings of power greatnesse and honour Righteousnesse with him shall be owned in the least and lowest but wickednesse shall not be spared in the greatest 3. By this dealing Christ makes his Wisdome to out-shine their King-craft and carnal Policy Isa 11. 2. The spirit of wisdome understanding and counsel rests on Christ not onely is in him but in him as the proper place of them they rest in him Rulers have all the advantage of breeding and example to make them subtile they have all that the strongest wits can present them with Their interest makes them serious their malice quick-sighted and their experience setled in their way This is their businesse they make it their â—â—rke to mind and follow it Psal 2. 2. â—he Kings of the earth set themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—â—â—â—unt Simul faciunt stare they make it stand together Vires omnes studia conatus conferunt in Dominum saith Vatablus They employ all their forces studies and endeavours against the Lord The people they rage and imagine a vaine thing they are led by passion and phantasie which things are soon gone but your Kings and Princes proceed more sollidly The Rulers take counsel together but for all this solid working you know what follows verse 4. He that sitteth in the heavens shall laugh the Lord shall have them in derision 4. Christ is to overcome Satan in his own Territories as he counts them Not onely shall Christ overcome him in spiritual regiment over the souls and consciences of men but Christ must drive him out of the World also out of his hold in the Earth Rev. 11. 15. The Kingdomes of this world are become the Kingdoms of our Lord and his Christ and he shall reigne for ever and ever Satan in 2 Cor. 4. 4. is stiled the God of this world but Christ must ungod him 1 Cor. 15. 24 25. He must put down all rule and authority and power and surely Satans rule shall not stand but he will pull it down 1. Read the sinfullnesse of Kings through Christ his severity surely they must be out of measure sinful whom Christ thus brings his wheele upon God knows I am no enemy to Governours nor Governments nor to that by way of a King yet I think Kings are and have been the worst rank of men in the World Read your own Chronicles and you will finde you may write all your good Kings in a small Ring Corruptio optimi pessima The corruption of the best is worst Kings should be best and they have the best of Power Pleasure and Revenues but how wofully is all corrupted and so much Christ his dealing with them tells you and you should learne it thence 2. See the impartial and unspotted holinesse and righteousnesse of Jesus Christ He will not spare sin where ever he finds it He hath vials full of wrath to pour out when they fill up their measures of sin When they ripen their sins to the harvest he will command his Angel to put in the sickle Christ can suffer them in their wickednesse and yet have no defilement to himselfe Laesa patientia fit furor Patience abused turns into rage he will abundantly recompence his patience and longsuffering with the amazing strictness of his just proceedings 3. See what to expect and to what to refer the providences of our present age Is it not a shaking thought to recal how the talest Cedar that grew amongst us who was greene and spread his branches far is felled to the ground The greatest Family among us
devour them The Lord will create upon every dwelling place of mount Sion and upon their assemblies a cloud and smoake by day and the shining of a flaming fire by night for upon all the glory shall be a defence Isa 4. 5. Happy are the people that be in such a case yea blessed are the people whose God is the Lord. 2. Now follows a word of Exhortation to provoke Saints to their dutie All that Saints are and have must be to and for Christ their gifts and graces their offices ordinances and discipline they are from him and should be for him Can you ever serve a better Lord or be subjects to a better King give me leave then to call upon you 1. To know him to entertaine him in all your thoughts your apprehensions and notions can never be raised so high and truely innobled as when He is the object mount your mâ—ditations to the highest you will meet with that in him which will surpasse all your thoughts How gladly should you follow those Gospel-straines that make the death and resurrection of Christ the Topick places for Faiths Logick heads of arguments for the new creature to reason from Col. 3. 1. It s eternal life to know him Joh. 17. 3. and therefore set this down as a conclusion in your minde with that blessed Apostle who determined to know nothing but Jesus Christ and him crucified 1 Cor. 2. 2. 2. Learn hence to feare him Rev. 15. 3 4. Oh King of Saints who would not feare thee oh Lord and glorifie thy Name The greatnesse and goodnesse of Christ call for a reverential frame in our hearts How thoughtful and considerate should we be least by our poor and low and unbeseeming carriage he might fall short of his glory Oh the highth and depth of his Wisdome Power Mercy and Justice who is King of Saints and yet how few do honour him It falls on Saints a work it is that lieth on their hands to give him the glory due to his Name and ashamed should they be to be found so backward in this work 3. Repose your trust in him 2 Sam. 22. 2 3. He that is your King is your Rock and Fortress and Deliverer your Sheild horne of Salvation high Tower your Refuge your Saviour that saveth you from violence therefore trust in him Psal 20. 7. Some trust in Chariots and some in Horses but we will remember the Name of the Lord our God I will not trust in my Bow neither shall my Sword save saith David Psal 44. 6. How great is the goodness laid up for them that trust in him before the sons of men Psal 31. 19. None of them shall be desolate Psal 34. 22. Trust in the Lord and do good so shalt thou dwell in the land and verily thou shalt be fed and he shall bring thy wayes to pass Psal 37. 3 5. 4. Embrace him with the highest love oh ye Saints for the Lord preserveth the faithful and plenteously rewardeth the proud doer He is the chiefest good most sutable and most communicative and therefore common love will not suffice it must be a Jonathans love 2 Sam. 16. wonderful and passing the love of women The Church compares the power of her love to the power a disease hath that masters the body which all the tossing and tumbling cannot shake off Cant. 2. 5. Stay me with Flaggons and comfort me with Apples for I am sicke of love Remember your King is your Husband and you must tender him the love of your espousals Jer. 2. 2. He draws us with bands of love and cords of a man Hos 11. 4. and our love to him must be constraining carrying you up hill and against the croud 2 Cor. 5. 14. 5. We must by like to him Holy as he is holy it should be like Prince and like people he the King of Saints commanding and they Saints obeying We must consider him who though he were Sions King yet came in all meeknesse and hath left us this command Learne of me for I am lowly and meeke and ye shall finde rest unto your souls Mat. 11. 29. It is written of him Heb. 10. 7. Lo I come to doe thy will oh my God And surely we should be as ready in our proportion to doe his will as he was the Fathers He came to his Crown by the crosse and though he were the Captain of our salvation yet was he made perfect through sufferings and if we will be his Disciples we must deny our selves take up the cross and follow him we must chuse as Moses did to suffer affliction with the people of God and count it greater riches then the treasures of Egypt Heb. 11. 24 25. 6. He is our King and we must glorifie him Kings stand much upon their honour but none so much as Christ This the Psalmist well knew when he indited a Song of loves to praise him with a ready heart and tongue Psal 45. 1. He tells us of his beauty and that he is fairer then the children of men his lips are not â—ipped with grace but grace is poured into his lips well may we fall to blesse him whom God hath blessed and blessed for ever v. 2. He is not onely faire but valiant not onely gracious but mighty yea mighty with glory and majesty v. 3. A rare Majesty v. 4. Truth a horsebacke Majesty illustrious with meekness and righteousness they that praise him glorifie him and they that glorifie him order their conversation aright You must not barely speak his praise but live out his praise and shew your selves to be his disciples indeed by bringing forth much fruit 7. Lastly The King of Saints must not want his obedient subjects obedience is the performance of what is commanded and those commands are wrapped up in the Law I have lately read of some Laws of Nature which I conceive might be handled in a Gospel-way I shall endeavour therefore to bring Scripture-light to them and leave them upon your consciences to be observed 1. The first of them is this That peace is to be sought Rom. 12. 18. If it be possible and as much as in you lieth have peace with all men there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if it be possible and a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as much as lieth in you live peaceably 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 still be peacing of it How ill doth wrath malice envy contention fighting and brawling become a man and it worse becomes a Saint a man of holinesse Heb. 12. 14. Follow peace with all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 persecute peace doe that with a good and raised affection by the good spirit of God which wicked men doe against you by a wicked spirit When they persecute you by a spirit of malice they are boyled up to a hight so should you be and move with all your strength after peace He addes a word more that makes the rule