to his people but then shall ye cry unto me 1 Sam. 8. 18. and indeed this is â—he sorrest of all appellations if just Or as that wittie man said à Caesare irato ad Caesarem placatum Therefore I find Moses the Supream Magistrate Exod. 4.16 7. 1. by the Lord himself called a god to Aaron first and then to Pharaoh to denotat his power over Aaron himself and the Tribe of Levi who are to be directed by him in the way of going about outy his power being supream both in Ecclesiasticos Rom. 13.1 Every soul si quis conatur excipere intendit decipere And in Ecclesiasticis ad extra ad intra as Uziah challenged and Saul no Christian Prince will claim right or ought to do so but in convocanda moderanda confirmanda sinodo power is given him but of this infra therefore is there so great â—ifâ—eâ—ence betwixt the Rod of Aaron and the Rod of Moses when God called Moses to the Magistâ—acy Exod. 4. 3. he turned his Rod into a Serpent that stingeth unto death but when Aaron his dry stick only became fruitfull The Rod so laid in brought forth buds and blossomed blossoms and brought forth ripe Almonds Numb 17.8 The power of the Church is for edification not for destruction 2 Cor. 13.10 So there is the Embleme of the Supreme Magistrates power in the one Rod And the power of the Church in the other which is to make the dead dry witheâ—ing stock or soul fruitfull in every good word and work And a God he is to Pharaoh also to inflict be his authority sad and fatall judgements on the wicked and oppressours of his people and to denounce war against forraign Nations infesting them as the prerogative of these to whom he said dii est is Gods they are also because as it is not lawfull for any creature to search into the secrets which he hath not revealed there is a foolish wisdom saperc supra quod scriptum est to be wise above what is written so theâ—e is a wise ignorance in not prying too much into the Ark which the Bethshemites payed dear for as scrutator Majestatis opprimetur à gloria so it is never well with a State when they begin to dispute the prerogatives of a Prince or search them to the bottom here is abyssus magna theâ—e is some arcanae imperii not curiously to be searched into as who knoweth the power of his wrath Pâ—al 90. so the wrath of a King is like the roaring of a Lyon Pâ—ov 19.12 Cum numine ut igne nec distes nimiumve procul nimiumve propinques Be not righteous over much saith Solomon neither make thy self over wise why shouldest thou destroy thy self Eccl. 7.17 Now because dignity is ever attended with duty and the Lord never soweth liberally upon any soil but he expecteth a crop suteable Much being required of them to whom much is given Luk. 12.48 Let us see the Uses of this Doctrine and these shall be in 3. things 1. What these gods thus created by him ow to this great JEHOVAH giving them this prerogative 2. What we ow to God for them 3. What we ow to them in the Lord. 1. Of these gods thus authorized it is required that they be humble and thankfull to this their great and dreadfull Lord who hath thus exalted them therefore David saith 2. Sam. 7. 18 20. Who am I O Lord God and what is my house that thou hast brought me hitherto And is this the manner of men O Lord God 20. And what can David say more â—nto thec And O how he blesâ—eth the Lord as the Author of all his gâ—eatnesse 1 Chron. 29. 10,14 Let that of the Apostle be oft meditat upon quis te discrevit 1 Cor. 4.7 Who differenced thee And what hast thou which thou hast not received For of him and through him and for him are all things Rom. 11.36 2. Of them is required that they be like God having more lively characters of his Majestie grace goodnesse power justice and mercy gâ—aven on them in great letters He that rulâ—th among men must be just ruling in the fear of God And he shall be as the light of the morning c. 2 Sam. 23.3 4. O what manner of persons ought they to be in all holy conversation and godlinesse 2 Pet. 3.11 As in their placâ—s above others so in their graces and gifts beyond otheâ—s being changed from glory to gloryâ— into that same image as by the spirit of the Lord 2 Cor. 3.18 that they may come as near as possible to the rem nominis as well as they have from him nomen rei 3. That their Courts and attendants study to be like these blessed Seraphims that are about the Throne of the King of kings and deorum Deum holinesse becometh thy house saith David and holinesse is suteable to their house therefoâ—e David thus exalted promiseth to walk uprightly in the midst of his house and that his eyes shall be unto the faithfull of the Land c. It is expedient that not only their more immeâ—iat attendants but that all these who are nearer to him and weigh the danger aright to shun all show of impiety and prophanity There is so nigh a relation betwixt these that are gods and the people over whom they are so that the sin of the one reacheth to the judgement of the other and the judgement of the one to the smart of both The King is as the Head the people as the Stomack is the Head be sick the Stomack is disaffected David sins the people die 2. Sam. 24.15 if the stomack be sick the head complains For the transgrâ—ssions of the people are many Princes Prov. 28. 2. both at once and successively and all evill Yea when the anger of the Lord was kindled against Israel he moved Dauid against them to say Go number Israel 2 Sam. 24. 1. the very sins of the Princes have oft their rise from the sins of the people the dayes were when the sufferings of the Nations were charged mainly on the Kings Family but if we had viewed and weighed our selves aright what Tribe of all our Israel could have exeemed our selves from being accessory to these sad judgements wherewith we were nigh crushed But let me speak it confidently as every sin is a traitor to a mans own soul so every wicked man is a traitor to his King yea every one of his crying sins is powder and bâ—imstone hid in his pocket to blow up both his Soveraign and his State even Matchiavel himself could say that the giving of God his due is the cause of the prospering of any Stateâ— whatsoever Philosophers in their politicks distinguish betwixt bonus vir bonus cives yet true Theologie aâ—d Divinity from Scripâ—ure asserts that as a good man let be a good Christian cannot be an evil subject the fear of God and of the King Prov. 24.21 being so inâ—eparably linked together so a lewd man cannot
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
GODS SOVERAIGNITY HIS SACRED MAJESTIES SUPREMACY THE SUBJECTS DUTY Asserted in a SERMON Preached before his MAJESTIES High COMMISSIONER and the Honourable PARLIAMENT of the KINGDOM of SCOTLAND At Edinburgh the 31. of March 1661. By Mr. HUGH BLAIR Minister of the Gospel at GLASGOW Give unto Cesar the things which are Cesars and unto God the things which are Gods Mat. 22. 21. Jam pleno redeant tempora circulo Promissumqumque serant diem Cujus jussu homines nascuntur hujus jussu Reges constituuntur Irenaeus lib. 5. c. 24. GLASGOW Printed by ROBERT SANDERS and are to be Sold at his Shop ANNO DOM. 1661. TO THE TRULY HONOURABLE AND NOBLE LORD The EARLE of MIDLETON Lord Clairmont and Fettercairn His Majesties High Commissioner for SCOTLAND May it please your GRACE I Can not so overlove and overvalue this ensuing Discourse as to hold it worthy of Your GRACES judicious eyes much less of Your HIGHNESSE Patronage yet now my verie dutie hath commanded me to look thus high and tells it would be no lesse then injurious if I should not lay down my work where I discharged my service and that I should offend if I presumed not tâ—us Whether should the Rivers run but into the Sea whence they came This being first Preached upon a call from Your GRACE and the Honourable Court of PARLIAMENT and being a little Mite from one who desires to carrie in his bosome a Religious and Loyal heart to GOD the Supreme Law-giver and â—o our Sacred SOVERAIGN May it please Your GRACE therefore with an favourable aspect to look upon this as a present for CAESAR though a verie mean one yet the little All I have and as a testimonie of that Religiouâ— Reverend and due respect I owe to Your GRACE for the undeserved favour soown to Your GRACES humble and unworthie Servant knowing also that such Pieces are obâ—oxicus to the obloquies malice envy of some whether could I flee more rationally for shelter then â—o Your GRACES Paâ—rociny and Protection whose high understanding in all knowledge Divine and Humane and especially in these Primitive Truths here asserted is no mean accession to all Your otâ—er Noble and Heroicall indowments Much is now expected â—rom Your GRACE both by the Almightie GOD raising and reviving Your GRACE as another Joseph out of the Dungeon and another Jonah out of the bâ—lly of the Whale the depths of the earth And from Your Sacred SOVERAIGN thus exalting You to this highest Pinacle of Honour and for reviving the languishing Laws of this withering Nation Unto all which that Your GRACE may be sutablie answerable and that the LORD may make You eminentlie instrumentall as a skilfull Pilot to bring this tossed and only not sinking Vessell of this poor distracted Church and State to the desired Harbâ—rie of truth and peace and for restoring His MAJESTIES just Pâ—iviledges and Royal Prerogatives And that the Grace of GOD may be assistant to Your GRACE to go on in the Work of GOD and Your GRACES Master THE LORDS ANOINTED the breath of our nostrils Shall be the humble desire and heartie prayer of him who is lesse then the least of Your GRACES Servants So intreating this may passe under Your GRACES favourable Patrocinie And commending Your GRACE to the Protection of the ALMIGHTY GOD. I am and remain still Your GRACES in all humble observance and duty HEW BLAIR GODS SOVERAIGNITY HIS SACRED MAJESTIES SUPREMACY THE SUBJECTS DUTY PSAL. 82. 1. God standeth in the Congregation of the mighty He judgeth among the gods THere is here a Congregation yea a Congregation of great ones yea of Gods convocat and congregat together And O how necessary is Gods presence in all Congregations and Assemblies even as necessary as the presence of the soul is to the body naturall as necessary is his presence to the body politicall or as the Sun to the air and to the earth to recreate all with his light to revive all with his hot beams therefore Moses the supream Magistrate the hie Governour who was appointed to lead his people like a flock through the wildernesse he doth breath out this as the marrow of all his desires that the Lord would go alongst with him If thy presence go not with me let us not go up hence for wherein shall it be known here that I and thy people have found favour in thy sight is it not in that thou goest with us so shall we be separate from all the people which are on the face of all the earth Exod. 33. 15. And as his presence is necessary so it is promised here to you thus convocate together he who said Mat. 18.20 Wheresoever two or three come together in my Name there will I be in the midst of them in futuro here he performeth what he had promised and saith in praesenti God standeth c. Surely that deep wound given to his Disciples by our dear Lord Yet a little while and ye shall not see me filled their heart with so much sorrow that it was only curable by that plaister and promise Behold I am with you Mat. 18.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O that every one in this great Congregation might say from his personall experience with divine Bernard nunquam à te absque te recedo I never come to to thee in any Ordinance duty dispensation that I go away without thee without some lively stamp up on my spirit speaking thy presence with me expect then in faith and ye shall enjoy his presence even in him in whom all the promises of God are yea and Amen 2 Cor. 1. 20. Keep thy promise made to thy servants wherein thou hast caused us to trust Psal. 119.49 These words begin in the Hebrew Text as the sacred Bible with a Verb in the singular and a Name in the plurall Number Elohim Nitsab as Barah Elohim dii stat as dii creavit that as the ineffable mystery of the blessed Trinity of Persons is holden forth in the unity of Essence in the one so the presence of the blessed Trinity is holden out here or to point out the necessity of unity unanimity and sweet harmonie among you who are thus convocat together so what is in the Pluâ—all Number in the first and last words is in the Singular in the midst of the Verse that alone is Gods own Congregation as Grotius observes here which is thus lawfully convocat and united PSAL. 82. 1. God standeth in the Congregation c. There is here couched up together in these words three secret and sacred Riddles which only can be understood by these who plough with his Heifer 1. Here is Jehovah the only God yet mention of many gods yea these many gods convocat called countenâ—nced by this one God Hath not this great Jehovah said Thou shalt have no other gods bâ—fore my face but me Exod. 20.3 and Hear O Israel the Lord our God is one Lord Deut. 6. 4. Yet that same Jehovah here creating and approving many
token of his being rejected yet speaks so lowd Gods wonderfull love in â—aising him to glory and honour even as the Lord did raise his own Son Psal. 118.21 Christum Dominum so hath he raised Christum Domini behold he is our Samuel 1 Sam. 1. 20 asked of God many prayers and teaâ—s it cost some of us he knoweth who searcheth our hearts one asked obtained devouted to God A â—Beonâ— once to us a son of mourning but a Benjamin to his father Gen. 35.18 The man of his right hand whom God hath made strong for himself â— Psal. 80.17 and so may he be till time be no more O what cause have we to magnifie this God thus creating and reviving our sacred Saveraign who was buried before under oblivion and obloquies Let his Majestie as another Noah preserved in the midst of the waves build an altar of rest unto the Lord. Thou wâ—ich hast shown him sore and grâ—at troubles quickened him again and bâ—ought him up from the dâ—pths of the earth Psal. 71.20,21 O increase his greatnesse and quicken him on every side But we come to the duties we owe to these dignities thus entituledâ— thus authoâ—ized by God which are 1. If by Gods own word and authority they be thus created gods then whatsoever ye do for them or in obedience to them do all for conscience sake towards God arcessite rivum fideli talis de fonte pietatis as Gregory saith draw the streams of your loyalty to your Prince out of the fountain of piety towards God no other obedience pleaseth God no man can be constant in his duty of loyalty to his Soveraign but he who obeyeth in the Lord and for the Lord. 2 Are they thus Gods on earth let none presume to dalie with them or deal deceatfully in the work concredit by Gods Vicegeâ—ent on Earth for as the Prophet Jer. 48.10 Cursed is he that doth Gods work deceitfully or negligently so is it here some have bene for Pâ—inces who have looked stil Janus like with two faces One 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one above the table and another under it And as rowlers of an Boat they never looked to that â—Aittoâ— which they are rowling both with hearts and hands But them that turn aside be their crooked wayâ—s will the Lord bring forth among workers of iniquity Ps. 125. vlt. Let Your Heartsâ— Hands Facâ—s go one way in tâ—is great Woâ—k beforâ— Youâ— Lo. Our Gracious Soveraign now offeâ—ing the occasion as His blesâ—ed Father of Eternall Memory said when He did cast Himself over in the Scots protection now saith He will I read the Ridle of the Scots Loyaltie to give them oppoâ—tunity to lâ—t the World know they mean not what they do but what they saâ— Let your Works and your words be one in the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 6. 5. Not with Eyâ—-sâ—rvice as pleasing men but with singlenesâ—e of heart approving your heart to God as the Apostle to seâ—vants And be ye all Nathanaels Israelits indeed in whose heart their is no guile 3. Are they Gods then hath any Nation changed their Gods even which are no Gods Jer. 6. 10. 11. I may say that this complaint reacheth us well It was the Glory of this Nation unparalelled by any other Kingdome under Heaven Nobis invicta dedere centum octo proavi an hundreth and eight KINGS of one Line and Royal Race but we may say we changed our Glory into the similitude of an Ox that eateth grasse and a living Dog was preferred to a dead Lyon I say supposed to be dead But that Lion now liveth and Longa Dics hominem docuit parere Leoni A little length of time hath taught even those that were most active against His Sacred Majesty now to bow to Sacred Soveraignity And O that as a Lion he may so roar that hee may may make all the Beasts of the Foorest his heart and hand foes to tremble yet Reign so that He may have more of the Lion nor of the Lamb least he be led like a Lamb to the horns of the Altar as that unparalleld Martyr was by that cursed Crew who first began to cry him down as non Deum not in his due Line of subordination to God then as non Regem He might not exercise his Royal power and at last they made him not hominem not a Man And as Your Lordships have begun happily so go on still to wipe away that sad reproach put upon us even by a learned man in Print Salmasius 442. pag. which else I would not mention Presbiterianos perdedisse Regem in Carolo independentes trucidisse hominem Carolum too many things were dona to prejudge him in his Royal Authority ere these cursed and wicked men robbed him of his Life O my Lords vindicat now the Loyalty of this his Aneient and Native Kingdome as Your Lordships have begun Laudably to do so all Posterity shall call you blessed 4. Are they Gods then as the Name of God is Sacred and dreadful Deut. 28. 58. So let all be tender of the Lords anointed The Jews have a conceit that the sin of that blasphemer who was stoned by a command from the Lord was that he named that ineffable Name JEHOVAH It hath been the antient policy of all subtile Undermyners of Royal Authority still to begin with pasquils and datraction so began that cursed imp and unnaturall Son Absolon who began to challenge his Father and Soveraign before the people as not appointing any to hear the complaints of his Subjects 2 Sam. 15. â—3 And that subtile Jeroboam with his complices in their addresses to Rehoboam to crave the easing them of his Fathers yoke as too heavy 1 King 12. 9. If it be lawfull for any to detract from or sow disaffection betwixt Princes and people what will follow but when Shimeis tongue is not crubed Sheba's Trumpet shall soon blow lowd Rebellion is the fruit of tollerated Sedition Consider that of Solomon My Son fear thou God and the King and medle not with them that are given to changes Shonim is the Word which cometh from Shen the tooth changes and seditions begin at the tooth with detracting The Antient Romans painted pride with three Crowns on the first whereof was written transcendo they go beyond the bounds of their station Corah like they will speak evill of dignities despise Dominions On the second non obedio I will not obey On the third perturbo suteable to the carriage of some who troubled the peace of our Israel If any have hatched a seditious Remonstrance against Soveraignity if any have wickedly robbed our Prince of His Crown Authority and Life into their secret Let not my soul come my glory be not thou joyned to their Assembly Gen. 49. Moses forbids all to curse and revile their Gods Exod. 22. 28. And if we believe Paul that Interpreter one of a thousand to speak evil of them is to curse them Acts 23.
interruption And when of late He had chastened them with the â—ods of men not taking his loving kindnesse from them but cutting off so speedily those blinded deluded and malicious enemies of Monaâ—chy speaks eminently in the Ears and to the hearts of all Gods people his purpose to make the Throne of Our Sacred Soveraign as the Sunne before Him and to establish it for ever as the Moon and as that faithfull witnesse in Heaven and the performance of that Pâ—omiâ—e Their will I make the horn of David to bud Ps. 89. 36. Ps. 132. 17. â—8 O that still it may be so a David with a cornu feriens penetrans inimicos and a cornu germinans budding nempe post Hiemem temporalis desertionis I have ordained a Lamp for my Aâ—ointed and this Lamp never to want oyl Ps. 92. 10. Thou shall anoint Him with fresh oyl the Dâ—y whereof approacheth to our great joy and sad may all their heaâ—ts bee who blesseth not God for this budding and this furniture and supply of fâ—esh oyl from that Olive Tree standing before the Ruâ—er of the whole earth Zach. 4. 11. 14. KINGS then are justly thus intiâ—uled and Authorized by God Is it fit saith Elihu in Job to say to â— KING Thou art wicked and to Princes ye are ungodly Job 34. 18. If he that reproacheth the poor repâ—oacheth his Maker surely hee that repâ—oacâ—eth Princes reproacheth much more their Maker Therefore Solomon saith where the word of a King is there is Power and who may say to Him what doest thou Eccl. 8. 4. And he giveth â—or this a wholsome advice I counsel thee to keep the KINGS commandement and that in regard of the oath of God Eccl. 8. 2. which makes me the more to admire that great Countâ—y-men of ours nisi deliquisset in vno hoc uâ—uâ— est instar omnium who asserens idem jus esse multiâ—udini c. Anâ—weâ—ing that objection of Paul to the Rom. chap. 13. 1 2 3 4. Thus replyes that it was but temporary quasi inquit Doctor quidam Ecclesiae jam scriberet ad Christianos sub turcis dâ—gentes ad homines re tenuâ—s animo demissos inermes paucos ad omnem omnium injuriam expositos quid quaeso aliud consuleret As if obedience Active and Passive were not due to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 T it 3. not only for fear but for conscience sake O the hallucination of such a one as an evill Divine pace tanti viri dixerim as if obedience were only for fear or want of Power when they have not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who have never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But observe 1. That he cals the blessed Apostle Doctor Ecclesiae surely Doctor is but a ordinary Office-bearer in the Church and may erre while an Apostle is a extraordinary and cannot erre And such an one was Paul not inferiour to any of the Apostles theâ—efore he ought not to be intituled by anie so 2. That he speaks of the Roman Empire as if it were idem with that of the Turcik where quicquid libet licet Surely the best of our Divines do otherwise assert that the Roman Empire now being so long established with consent and having a Senate above them though some personally were monsters among men yet saith Acts 25. 16. It is not the custome of the Romans to condemne any man unheard Did not Châ—ist himself our dear Lord pay Tâ—ibute to Cesar even by a miracle and command us and them both date Caesaris quae Caesari Matth. 22. 21. and not to defraud Him of his due under pretext of quae Dei Deo 3. That he saith those precepts were but for a time when Chrisâ—ians were weak c. while all Divines agree that these Precepts do ever oblige and hold out the rule both for Princâ—s to rule so that they may be a terrour for evill doers and people to obey not only for fear but for Conscience sake surely the Armies of Theodosius did otherwise oramus Domine non pugnamus though they had these thundering Legions and had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but wanting the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never duâ—st attempt to make use of their potentia not having poâ—estatem a Domino 4. That he saith tho he name others whose duties he pâ—escâ—iveth as of husbands and wives yet he mentions not the name oâ— the Magistrate while as it is evident he nameth them expâ—esly be theiâ— most Honouâ—able and Favourable Tittles of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 1. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v 3. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Deacons they are then having poweâ— oveâ— otheâ—s and the blâ—ssed Apostle Petâ—r more particularly who was with his Lord in the Mount 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expâ—esly with his Royall Prerogative as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that with all Infeâ—iour Magistrats as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not referring this to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bâ—t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the best Divines agree for this would not quaâ—â—at with the scope â—istinguishing so expresly betwixt the Supâ—eam and Subordinat Magistrat 5. Did he think that that promise was unknown to Paul made to the Church under the New Testament I will make Kings thy nursing-fathers Isa. 49.23 Had not Paul a large measure of that spirit which dictat that Prophecy â—o that as the lawfull Mâ—gistrate is Pater Patriae the Roman Title so he is Pater nutritius Ecclesiae the Scâ—iptural Title and how evil will it fare with a child when he wants a Father to provide for him and a Nurse to feed him let the experience of all ages witnesse Surely when there is no King in Israel Judg. 17. 10. we fâ—nd a Levit wandering without a charge and maintainance glad to be hyâ—ed even with an Idolatrous Micah for ten Shekels of silver a small soâ—m forsooth about twenty five shillings and for a sute of apparel And how black coats were hated by these cursed usurpers our sad expeâ—ience may witnesse in these dismall dayes of their prevalency wherein we might have complained with Jeremiah â— Lam. 2. 6. Thou hast despised in thy inâ—ignation the King and the Priest never shall wee finâ— Kings changed and â—espised but the Priest-hood shall be despised and derided also as in that under Jeroboam 1 King 12. Where every vile man might become a Priest Far better and more agreeable to Divine Truth he who said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilius Bono principi tvnquam Deo malo propter Deum obediendum or as another learned man â—aith If the Prince be evill it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to the person but to him who made him such Gods they are representative â—s his Deputies and Vicegerents on earth à quibus nulla nisi ad ipsum deorum Deum dâ—tur appellatio Paul may appeal to Festus to Cesar but here he resteâ—h sisteth the Lord himself leaving no other remedy