5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shall not speak evill of the Ruler of thy People and by the Law you know what punishment is due to those that curse their Father or their Mother Ex. 21. 17. Pro. 30. 17. And the King is Pater Patriae the Father of His Countrey Yea it is Registrat in Sacred Scripture what the Lord did to Miriam though the Sister of Moses the supream Magistrate because of the Ethiopian Woman whom he had married no sooner is the Word come out of her mouth but the Lord is seen at the door of the Tabernacle in a cloud Nub. 12. 2 3. And as her Tongue swelled with proud aspersions against the lawfull and Supream Magistrat so is she smitten with a deforming and defiling Leprosie and seven dayes was She shut out of the Camp and not healed till Moses cryed unto the Lord for her One man may kindle a â—re which all the World cannot quench a plague sore may infect a whole Kingdome Lastly If they be thus Gods then will not that God by whom they Reign resent and revenge the injuries done to them as done to Himself Surely when the People began to flight Samuel the Lord said They have not rejected Thee but Me. And David sayeth Those that seek my soul to destroy it will the Lord bring down to the lower parts of the earth They shall be a portion to Foxes but the King shal rejoice in God 2 Sam. 1.7 Foxes they are and such shall their portion bee Hath any Nation delivered their own Gods with their own hands to burned surely the verie Lycaonians honoured Paul and Barnabas much supposing him to be their Jupiter and Mâ—rcurius Act. 14. The very Heathen man said when a Bird chaâ—ed did flee to him for refuge I will not deliver thee into thy enemies hand since thou hast fled to mee for a Sanctuary Two sad acts and sinfull in this kind which are displeasing to this God by whom they Reign I cannot but mention the delivery of the Sucred Person of the one into his enemies hands the denying of the interest of our dread Soveraign the other But in all those Acts there is a great difference betwixt the Actors the Theologs distinguish a threefold Ignorance the first is natural to all men alienated from the Life of God through the Ignorance that is in them Eph. 4. 18. The next is voluntar this saith Peter willingly they know not 2 Pet. 3.5 The third is judicial while men receive not the truth with Love but imprison their knowledge they have of God he gives them Judicially over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a mind that can not discern Philosophers have a distinction betwixt ignorantia purae negationis and pravae dispositionis I shall adde a third pravae tentationis and so a little compare the denying the delivering of our Lords Christ in these Three Apostles were guilty of denying our dear Lord Paul who persecuted him but was received to mercy because he did it ignorantly Peter who denyed him throw a surprising tentation and was pardoned by his threefold confession daring to affiâ—m that he who betrayed him knew all things knew his heart loved him And Judas who betrayed him for love of money and in delivering our blessed Lord to Pilat three Actors they were 1. The people that did it ignorantly to please their leaders or 2. The Pharisees who did it of envy because he Ecclipsed his Glory And Judas again for 30 peeces of Silver To some we may say as our Lord did Father forgive them they know not what they are doing But if any through love to the wedge of Gold have done so to the Lords Anointed Ones let it be Mithridat in their meat Wormwood in their Cup a gnawing Worm in their Conscience a ded Flee in all their Oyntment a moth in their Estate and Garment Josh. 7. And let it do them no more good nor the golden wedge did Ahan which brought the stones about his ears or Naboths vineyard did to Achab or the two Talents to Gehazi 1 King 21. 2 King 5. 27. Who view Scripture aright shall â—ee that the Lord himself hath made such a distinction in that first insurrection against Moses and Aaron Numb 86.2 Corah kindled the fire the 250 Princes added fewel to it all Israel warmed themselves by it yet only the Incendiaries perish God and Moses know to make a distinction betwixt the head of a faction and the train betwixt Absolon and those that follow him with a simple heart 2 Sam. 15. 11. These that have been leaders have ever been plagued the other lesse censured forgiven yea prayed for oft times But against David the Father the man according to Gods own heart and Solomon the Sonne the wisest of the sons of men they were 3 great and Archenemies Absolon in the State Achitopâ—el in the Counsel and Army Abiathar in the Church conspyring with Adonijah and against all those God write his indgnation in Characters of blood and contempt Absolon as a paricide was exemplarly lifted up as a spectacle of Gods wrath and pierced with three Darts by Joab 2 Sam â—â—â—â—4 The first for his sin against God that when he me minded Rebellion he pretendiâ—â—â—ligion he is become so religious forsooth he must go and pay his vowes at Hebron 2 Sam. 15.7 The second Dâ—rt he gave him for his unnaâ—ural insurrection against his own Father to be a monument of his wrath unto all generations to stubborn rebellious and irreligious children The third for his cursed and â—reacherous rebellion against the KING Ahitophel whose Wisdome was such that he was looked on as an Oracle from God yet dyed as a fool that he hanged himself 2 Sam. 23. 17. Abiathar was deposed by Solomon 1 Kings 2. 27. and though â—t be questioned whether he did this as a Prophet or as King of Israel yet is it needlesse to dispute this Since we cannot deny this to Kings which is given to eveâ—y man by the law of Nature to defend himself and in so doing to kill ere he be killed if Solomon will not depose Abiathar Abiathar will depose Solomon Never was there a treasonable and treacherous plot against the Lords Anointed but this Gâ—d by whom they reign did signally avenge it when Corah Dathan and Abiram rose up against Moses The very earth opens its mouth to devour them at once Num. 16. 31. This Element was not used to devour such morsels it devours the carcasses of men but bodies informed with living souls never till now but as the Heavens hated to give them breathing in their Air so the Earth abhorred and hisâ—ed to bear such a burthen as a Traitor to the Supream Magistrat to have them stricken dead instantly on the earth had indeed been fearful but to see the earth at once both their executioner and their grave O this is dreadâ—ull and horrible who can but see how hateful seditious insurrections are to him who is the God of Order and can have
in His Name and somtime He even on earth executeth judgement in the view of the world on evill doers that man may say Verily there is a God that judgeth on earth as wel as a God that will judge from Heaven Ps. But in the Originall their spot is in the future because he hath appointed a day wherein Hee will judge the world and sentence against every evill Work and Worker is not executed speedily He is so patient and long-suffering giving every one time to judge themselves and that with a promise If yee will judge your selves you shal not be judged Thus for the explication of the Words But I hasten to the Divine truths holden out in these Words 1. I see that the high and Honourable Tittle oâ— being gods is given here to Judges and Magistrats especially to the Supream One even be his Great and only Almighty Jehovah and that Kings hold their Câ—own Scepter and Sword Honour Power and Authoâ—ity immediatly from God v. 6. Ego dixt Dii est is 2 That it is expedient yea sometimes necessar that those Magistrats Judges and Law-givers be congregat together and that lawfully by the Power and Authority of the Supream Magistrat for the Word Guadah signifieth only such a Congâ—egation as is cited and convocat together be Authority being come from Jagnad condicere coetum judicere locum tempus conventus see Ex. 12. 3. 21. convocat be Moses is thus called There is an Hebrew Word Kalah that signifieth any though tumultuary and unlawfull meeting as Ex 32. 1. as well as lawfull but Guadah is never used but for a lawfull Congregation gathered citante Magistratu and a Synagogue be the Archi-Synagogues named were no other lawful Synagogues Acts 18. 8. 17. As the light which for three dayes was dispersed throw the whole Heavens Hee was pleased to gather together in one body and unite into one Sun that that one Star might be the Treasury of Light both to Heaven and Earth to show how well this God of Order loveth the union and reduction of all things of one kinde to their own head and center so the general Light diffused in the three dayes was called together and compassed in one Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Stars Ye are my Lords and Stellae primae magnitudinis yet one must be to you thus convocat your Sun by whose Authority alone ye come together and by whose lightsome Beams heat and influences you are countenanced and cherished in this your Congregation and so you give light to the Inferiour World yea so pleasant is this subordination to the God of Order that when He had made two great Lights in the Firmement The one to rule the Day the other the Night Gen. 1. 16. Yet will he have all the World taking notice that the one of them borrowes all its Light from the other If ye be fair as the Moon he is clear as the Sun ere Ye can be terrible as an army with banners If ye be all of you the Sons of the most High yet is he the first born whose priviledge it is Be thou Lord over thy Brethren and let thy Mothers Sons bow down to thee Gen. 27. 29. And so God hath given in the Heavens an Sacred Emblem of the Royal Monarchick Power in a subordination of all Powers unto Him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no coordination with the Supream Power Nec Regna socium ferre nec tae dae sciunt The Throne and the Bed admit of no rivals one or many he must then be as your Sun Aureo vitalique calore suo vos cunstos creatque fovetque alitque Ps. 19. 6. 7. And therefore when the 70 Elders were to ease Moses of his insupportable burthen under which he groaned and complained to the Lord Numb 11. 16. 7. The Lord himself commandeth those 70 to come to the doore of the Tabernacle of the Congregation and there I will come down and talk with Thee and I will take off the Spirit that is upon Thee Moses and I will put it upon them and they shall bear the burden of the people with thee O the great necessity then of their Dependance on their Supream Lord How is it here eminently and clearly holden out while He calls the Spirit of Government gevin the 70 Elders which were the Parliament of Israel No the Spirit of God though it be so mediate but the Spirit of Moses from Him the Power is derived both for Convocation Gubernation and Action So that KINGS are that same to the State Politick which humid radicall is to the body naturall for as when it is dryed up the blood becomes pituit and hurtfull Predominant humors do infest the body so in those Dayes wherein there was no KING in Israel See what fell out Judg. 17. 6. c. 3. Observ. The presence of God as it is exceeding necessar to those Gods thus convocat so is it given and performed as is promised 4. That this his presence is in posture of standing and that God is very attentive and diligently observeth their whole carriage in all particulars coming before them And as it is spoken of the land of Israel as its Pâ—iviledge The eyes of the Lord thy God are alwaies upon it from the beginning of the Year to the end of it Deut. 11. 12. So from the beginning of Your sitting down to the close the Eyes of the Lord Your God are upon You even those Eyes of the Lord which run to and fro thorow the Earth to show himself strong in the behalf of those whose heart is perfect 2 ch 16. 9. 5. That this God who standeth as a Witnesse will sit down as a Judge the only Judge And this is in futuro This judge is so mercifull that He giveth those Judges yea all Men tyme to Judge themselves and fit them for Judgement 6. That He Judgeth in medio and that You all shall be gathered by His Angels on his Right or Left Hand and hear His sentence whcih shall stand in force to all Eternityâ— So that You may all say of Your selves of those Words as David saith of Himself Ps. 102. 10. Thou hast lifted mee up and cast me down again O how highly are Ye exalted be Him from whom promotion cometh In the first But O how low are Ye laid in the close of this verse when brought to the bar before this Righteous Judge 1. Doct. That this high and Honourable Title of being Gods is given c. To Judges and Magistâ—ats qua tales and therefore in a higher Degree to him who is higher be the shoulders then You all They are fiâ—st intituled so be the Prophet v. 1. And least this should seem to drop from the pen of the Prophet without a warrand from him by whose Command they speak the Lord is brought in v. 6. speaking Emphatice Ego dixi Dii estis and this is not only verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if I may call it so 〈◊〉 〈◊〉 〈◊〉
no hand as author or fautor in any treacherous rising up against the suppream Magistrate He who hath said By me Princes reign hath said By me all traitors shall perish 1 Sam. 10.27 Doth not Scripture design those as the Sons of Belial who slighted even Saul in his Government Cuchi say The enemies of my Lord the King and all that rise up against Thee to do Thee hurt be as that young man is 2 Sam 18. 32. When Absolon was exemplarly lifted up as a perk to make all awarre leâ—t they should split themselves and all on that same rock of Rebellion Those Judges Rulers Magistrats must be so convocat together that they make up a lawfull Congregation and that in three 1 Many they must be of one mind so far as is possible Jerusalem is not builded but as a citty that is compact together III Psal. v. 3. Many where there is no counsel the people perish but in the multitude of Counselours there is safety Pro. 11 14. where there is no Counsel the People perish but in the multitude of Counsellours there is safety Ps 11. 14. Powers dispersed may do some good but united much more yea these things which are of publict concernment can only be wel done by powers gathered together both for consultation and action that Polititian Tacitus observed it as the cause of the old Brittons ruine Raro in communi â—onsultant dum singuli pugnant universi vincuntur The Lord is building up Israel when he gathereth in one the out casts of Israel then he healeth the broken in heart and bindeth up all their wounds O that ye may be so this day of one mind and Judgement not knit together as Sampsons Foxes Jug 15.4 as those cursed enemies of Sacred Monaâ—chy were quod dulcis odor lucri qualibet ex re and that Odor was Faetor even of Rebellion did keep together but perfectly joyned together in the same mind and in the same Judgement 1 Cor 1.10 So the promise holds out where two or three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearts vows one then whatsoever ye ask shal be given In that first famous meeting of the Christian Church they were gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. 1. For the divisions of Reuben great sobs of heart Jug 5. 15. As the spirit natural is not infused into the body till it be justly oâ—ganiz'd and aâ—l the members united So the Holy Spiâ—it fitting you for Your stations is not to be expected injoyed by those who are sweetly dwelling together Ps. 133. 1. There the Lord commandeth the blessing whose Tabernacle is in Salem Ps 76.2 Be war lest that fire be kindled among you which was betwixt Abimelech and the men of Shechem Judg. 9. â—27 2. They must be convoâ—at together by the Authority of the Supream and lawfull Magistrat only they may not alwayes conveen at their own pleasur ParliameÌ„ts are the same to the politick body which Physick is to the body natural What more hastens Death then continued and dayly using of Physick if this become our dayly food the poor Patient lives miserably There was a Parliament in these Nations which sat so long that they caused distempers and diseases in stead of curing them But when lawfully thus called they may not refuse to come Numb 16 2. 12. Corah refused to come when called by Moses you know what come of it and how Scripture speaks of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woe unto them c. inde 11. 3. They may not come together when not called al 's dangerous when Demetrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tumultuously gathers his câ—afts-men together no small trouble is in that conâ—used meeting a cry for two hours together Great is Diana c. Yea most not knowing wherefore they come together but the wise Clerk dissipats them with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hurly burly meeting it is not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as heir except gathered be Archisynagogues Acts 19. 23. 41. And such was the meeting of the children of Isâ—ael against Moses when they were â—eady to stone him Ex. 17. 2. 7. This is conjuratio not congregatio who thus are Scripturally called childâ—en of Meribah contention for contending with Moses and of Massah because they thus tempted the Lord. The warâ—and then for meeting must be from the supream Magistrat whether it be Ecclesiastik or Civil in a Christian and constitute Church in Ecclesia constituta Christiana because the Supream Magistrat is custos utriusque tabulae God put both the Tables thus into Moses hand twise Charles the Great had written on his sword decem Preceptorum custos Carolus Charles the keeper of the ten Commandements and he who is custos utriusque tabulae is by that same Lord appointed to be custos utriusque tubae the keeper oâ— both the trumpets therefore Numb 10.1,2 The Lord spake to Moses saying Make thee two trumpets of silver and they shall be to thee for the calling of the Assembly and for the journeying of the Camp both for peace and for war for the sons of Aaron and for congregating the children of Israel Church and State this was a statute in Israel for ever if this be not his Royal Preregative who is the Supream Magistrat he beareth the Sword in vain if any may meet for things of a publick concernment in reference to any of the Tables without him Not Moses only but Joshua his successor did both convocat and dissolve the meeting of the 12. Tribes even for the renewing of the Covenant of God betwixt him and his people Josh. 24.1.28 Thus in after ages even when Kingly power was established David himself did both for the establishing a place for the Ark and for setling the Officeâ—s of the Church in their courses for the Tabernacle 1 Chron. 15.4 16. 43. So it continued in Solomons dayes 2 Chron. 5. 2. 5. So Asah 2 Chron. 15. 13. Jehoshaphat thus established Judges from City to City throughout all Israel see 2 Chr. 17.78 19. 5 8. And for a Fast 2 Chr. 20.3 So in Hezekiahs dayes who expresly convocat them the Levits came according to the Commandement of the King for the businesse oâ— the Lord see the Margen to cleanse the house of the Lord 2 Chr. 29. 15. Yet were all theâ—e Kings approven of God no Prophet crying out against this though Isaiah lifted up his voice like a Trumpet to show Israel their sin yet none of them protested aganist this or appealed from it After the captivity Nehemiah Zernbbabel did so also Neh. 7.13 So were all these famous Counsels in the Primitive times convocat that of Nice wherein 318. Bishops did sit totius orbis lumina by Constantine the great none for grace vertue holinesse valour for Christ comparable to them some whereof as Paphuntius had lost one of his eyes for Christ and some of them did suffer thereafter So that of Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that at Ephesus that at Chalcedon be