This day is set a part for this end O let praise be rendred and our vows which were made when our harps did hing on the Willows be this day payed in the sight of all the people the Lords doing in this is not after the manner of man Look to what he hath done in restoring the breath of three languishing Kingdoms look how mercifully he hath done it and how unworthy we were that our Posterity much lesse our selves should have seen it and all cryes aloud that it is our duty ever to praise Him and not to let this so great a benefit slip out of our minde Yea with our praise let us joyn prayer that God may make our King who hath been in so many things like to Moses in his sufferings and return like to him also in the sequell of his Reign both for gracious and royall enduments and beyond him for length of dayes Yea let us pray God would make him according to his own heart And we may have the greater encouragement in this from what the Lord hath done for Him and made appear in Him As also that most ordinarily the best Kings registrat in Scripture were such as the Lord trained in the school of affliction as may be seen in Moses David Jehoash and many others mentioned both in Sacred and Profane Historie The fifth and last Doct. that I shall name is this That whom God sends to the government of a people he also giveth them commission for the Dignities Authority and power belonging to their place for saith the text He sent Moses to be Ruler and Deliverer Not to be one of the Rulers and Deliverers which would take in others to a parity with him but to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And although that this same God that sent him doth limit him and all Soveraigns Deut. 17.14 Yet he takes nothing from them essentiall to Soveraignty So when he sends Apostles Ministers c. all belonging to their office is allowed them and ought not to be encroached upon for we can no more expect the full and free exercise of any office from one who is restrained therein then a free flight from the pinioned bird take away the least lith that God hath framed Soveraignty with and the Soveraign is pinioned But for the more orderly and full explication of this Doctrine there are these four things to be a little opened up First Something concerning a Monarchs Commission or the fountain whence he derives his Authority Secondly Somewhat of his Prerogative and eminent Power Thirdly Somewhat of his office and the duty he is bound before God to perform in the behalf of his people Fourthly Somewhat of the peoples duty which relatively they are bound to perform to him As to the first of these to wit the Soveraigns Commission wee see it is from God God sent him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word used in the Mission of the Apostles Whence we infer First That a lawfull Soveraign hes his Authority immediatly from God Rom. 13.1 and not from the people who being of God appointed to be subject to Rule and ruled can have no power of ruling in themselves there being as clear distinction betwixt the Ruled and Ruler as is betwixt the relatum and correlatum of any other relation wherefore there are some Kings who take their sword from off an Altar in token of their receiving their power immediatly from God so that the assertion which alloweth to people a Majestas realis seemeth to be groundlesse and dishonourable to God the only Original and Fountain of Soveraignity As also because it takes away the distinction betwixt Governour and Governed Secondly I infer as following on the former that a Soveraign having his Commission from God as is said though God will call him to an account yet he is countable to none else for his administration but to God only Not only because he hath no Pares to be his Judge But because no Commissioner is answerable to any Authority but that which did cloath him with the Commission and that is upon this subject God who hath said By me Kings reign Prov. 8.15 16. Thirdly I infer that Soveraigus may expect Gods presence and assistance in the work of their office if they look to and depend upon him from whom they have their Commission Fourthly I infer that the opposing and resisting of them is to resist the Authority of God from whom they have their Commission But secondly The words hold out something of his Prerogative and eminent Authority as necessarily annexed to his Office and place to the which his Commission bears him in these words God sent him to be Ruler and Deliverer Where it is observable that what Steven calleth a Ruler is in Exod. 2.14 called a Prince to shew that all the prerogatives of Ruling do appertain to a Prince There are two words used in the Commission to wit Ruler and Deliverer as said is under which the Soveraigns power both in Peace and War in Civil and Military affairs is comprehended as also somewhat of that power which is distinguished in potestas Legibus astricta Legibus soluta And under the first of these viz. Ruler is comprysed the power of Judging which is mentioned in the beginning of the vers and adjoyned to Ruling even by the rebel himself Nor can it be denyed I suppose to appertain to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yea ordinarly Ruling and Delivering are more controverted then Judging But to proceed by the first Ruler there are these particulars of his Prerogative held forth unto us First That he is Chief Principall and Soveraign therefore even in contradistinction to all the people he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which holds out a priority and preeminency in the person beside what it speaks of his office Secondly That all authoritative Acts within his Kingdoms be in his name Thirdly That all Rule and Power in inferiour Officers or Governours be derived from him Therefore the word signifies not only Authority but a primary and fountain Authority Fourthly That he have the power of making the universall Laws of the Kingdom for these being the Rule both for inferiour Judges and the judged it is requisit that the Ruler have a speciall and Soveraign hand in making thereof the Legislative power being naturally annexed to Soveraignity Fifthly That fince all power in inferiour Judges is derived from him their sentence cannot be the last but may be appealed from Therefore the last appeall to any on earth is to the Soveraign whose sentence is finall and cannot be appealed from but to God Under these as the principall are comprehended the power of dispensing with penall Laws by Pardons and with positive statutes about duty by Licences Yea in some cases to alter and abrogat some Laws although ordinarily and without weighty causes these things are not to be done Together with many other Jura majestatis reduceable to
these and depending on the Soveraignity as particularly the making an universally oblidging interpretation of the Law and the power of the execution of the Law without which Soveraignity and Laws were but a mock-mock-authority These two last properly appertain to the tittle of the Judge There is moreover somewhat further of the Soveraigns prerogative hold forth in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Redeemer Saviour as well as Deliverer And this is his power in Military maters which may be divided in these three First His power to declare enemies to the State the Deliverer being most oblidged and concerned by vertue of his office to know and consequently to judge and declare who are enemies Secondly His power of making Peace and War For he that may not command his Subjects to be in friendship or to fight doth but cary the empty tittle of Deliverer and in vain expects obedience in Civils Thirdly His power of the Arms Forces and Strengths of his Kingdoms both by Sea and Land it being due to him for his and the Kingdoms security As also because the governing of these things is a principall part of Government experience having sadly taught that the power of Armies not being subordinat to the Soveraign usurps a superiority over him and the Kingdoms both Yea doth not reason teach that a Deliverer should not be without a sword nor have his sword so lockt in the sheath that he cannot draw it till he call for the key from these who perhaps may refuse it and at length loose it themselves take the sword from the Deliverer and quickly the Scepter shall be wrung from the Ruler But I haste to the third thing which I proposed viz. to hold out somewhat concerning the Soveraigns Office and Duty which by vertue of this Commission Moses was and all Soveraigns are oblidged to perform towards the people over whom God hath granted them to Rule And this their Office may be summed up in this one that he Rule for God being faithfull to Him by whom Kings reign and carefull of his peoples welfare But we shall branch it out in these four First that he be carefull of the welfare of the Church the preciousest interest that the King of Kings hath upon earth This is a great part of his Ruling therefore in Isa 1. after that the restoring of Judges as at the first and counsellours as at the beginning is promised v. 26. It is immediatly subjoyned v. 27. Zion shall be redeemed And this is that which is promised Isa 49.23 and Kings shall be thy nursing fathers Under which these three are comprehended First That he have a singular care that the purity of Doctrine be kept up established and maintained errour and heresie with the promoters thereof discountenanced and punished not tolerated which were unsuitable for the Defender of the Faith according to the example of good Josiah 2 Chr. 34. throughout Secondly That the precious Ordinances of the Church the Worship and Government thereof be established and defended by Law according to the example of Jehoshaphat 2 Chron. 19.8.11 As also that the unity and concord of the Officers and Members thereof be tenderly kept up and Rents or Schisms solidly cemented Thirdly that the Liberties Patrimony and Maintenance of the Church be not encroached upon But that faithful learned and painfull Pastours be encouraged 2 Chron. 31.4 and their hands strengthned by seconding the Censures of the Church by his Authority and the concurrence of his inferiour Magistrates All which are incumbent to him as a Ruler for God and a Deliverer from spirituall evills The second branch of the Soveraigns duty and office is in reference to morall transgressions against which Laws and Statutes ought to be made agreeable to the word of God and these Laws would be impartially put in execution without respect of persons Therefore Isa 1.26 when Judges are restored as at the first c. Then righteousnesse and faithfulnesse spread in Burgh and Landwart And v. 28. the punishment of the transgressours of the sinners and of them that forsake the Lord is made mention of This is no small part of the righteousnesse whereby the throne is established The third branch of his Office is in reference to the Administration of Justice betwixt subject and subject For which not only wholsome and just Laws would be made for the good of the whole and not for the advantage of some to the prejudice of many But able faithfull and consciencious men would be substitute who according to the just Laws may impartially do justice to all 2 Chron. 19 5. This is his great duty as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a righter of the wronged without which men would be but as the fishes of the sea The fourth and last branch of the Soveraigns duty and office towards his subjects is in reference to their safety both by sea and land and their prosperity in their estates and callings in order whereunto he is called a Deliverer watchfully to foresee and seasonably prevent whatsoever may bring hazard and danger to them or if they cannot be prevented that then the subjects be as timely tenderly and carefully delivered therefrom as is possible Thus Moses delivered Israel from their bondage There remaineth only the last thing to bespoken to to wit the duty which the subjects are bound reciprocally to return to their Soveraign And questionlesse the great weight of duty that lyes upon a faithfull Soveraign calls for the loyall performance of all good Offices from the subjects to him The Apostle 1 Pet. 2.17 summeth up all in one word Honour the King which may be branched forth in a fourfold duty implyed in the tittles given in the text viz. 1. Reverence 2. Obedience 3. Fidelity 4. Aid I say our first duty is Reverence and that First of the mynd Eccles 10.20 Curse not the King no not in thy thought or conscience as on the margent They are called gods and we ought as saith Bern. Sentire sublimiter have an high estimation of them Secondly Reverence in words Exod. 22.28 Thou shalt not revile the gods nor curse the Ruler of thy people Which Acts. 23.5 is translated Thou shalt not speak evill of c. to speak evill of them is to curse them And Titus 3.2 immediatly after the precept for subjection to Magistrates there is a prohibition Speak evill of no man and as we ought to forbear every appearance of evill in other things so especially in this the Authority of a Soveraign being very tender Therefore the Apostle Paul in the forecited place of the Acts maketh apology for calling the high Priest whited wall although unjustly he had commanded him to be smitten And Calvin on the place saith in effect that civil Authority is not to be shaken off though the Ruler were wicked I find none in Scripture cursers of a King but Shimei and these Isa 8.21 Where cursing of the King and of God are joyned together They shall fret
go together The Church may be persecuted by wicked Rulers but ordinarily is not taken away and wholly rooted out but by the rooting out of the established Government of that Nation wherein the Church is And have we not seen how the Church was wronged among us by the boundless toleration of errour the Government and Judicatories thereof encroached upon by Acts and Ordinances taking the power of Plantations out of the hands of established Judicatories and putting the same in the hands of others not concerned and severall such other practices as might be instanced ever since the violence was done to the settled Civil Government of these Kingdoms from these things we may see how useful civil Government is not only for the State but for the Church also Therefore as we ought to bewaile the sad sufferings of our King and seriously mourn before the Lord for these sins that provocked his Holinesse to make our Israel be so many dayes without a King So it is our duty to praise and magnifie the Lord who hath graciously returned to us our ancient and known Government and our own King to exercise the same whereby we have a full accomplishment of that promise Isa 1.26 I will restore thy Judges as at the first and thy Counsellours as at the beginning The second Doct. is That even a righteous and good King may be thrust away and refused by these over whom he is sent of God to Govern This so clearly ariseth from what is in the text that we need not stand to clear the ground See also vers 27. and 39. The same was Davids case 2 Sam. 2. and 5. chap. And for the prosecution of this point I judge it not unfit to take a short view of these few things which concurred in the thrusting of Moses away As first Who the person was that refused and thrust him away and he is described ver 27. to be one that did the other wrong that is a violent and wicked oppressour of his brethren Secondly What it was that moved this oppressour to thrust Moses away even fear of punishment he had done evil and feared the Judge Thinks thou to kill me He desired in effect to be Judge himself and could not endure any above him to controul his dealing with the weaker and therefore would not so much as suffer Moses to be an amicable adviser ver 26. much lesse to be Judge ver 27. Thirdly The means whereby this rebellion is carried on and they are three 1. The calling in question and contemning of his Authority and Warrantablenesse of his undertaking Who made thee a Ruler c 2. Reproaches of him as a bloody man that would kill all he ruled over though he had no other ground but his own prejudged opinion misrepresenting Moses for one act of Justice in killing the Egyptian Wherein though hee speak the truth materially yet it was malo animo to bring Moses in hazard 3. The third mean whereby this rebellion was carried on to it's hight was violence he thrust him away ver 27. And where the Authority of a Ruler begins to be contemned there if it be in the contemners power thrusting away cometh in the close The fourth thing considerable in the thrusting of Moses away is the grounds upon which this refusing and rebellion is builded and we find no real ground of provocation from Moses his worst word we find ver 26. to be Sirs ye are Brethren why do ye wrong one to another Innocencie in a King will not restrain rebellious Subjects Fifthly Consider what are the sad effects of a rebellion coming to it's hight even upon the Subjects to wit oppression of the weaker by the stronger See Isa 3.2 3 4 5. And lastly That rebellion once coming the length of thrusting away God must in a more then ordinary way interpose for the reintroducing of the expulsed Ruler I shall say no more for the application of this point But that the sin of these who had hand in the horrid murther of our late Soveraign or the expulsion of our present is more inexcusable then that of this oppressing Israelite who thurst Moses away because their just tittle to the Government was more evident to them then Moses tittle at that time was to the Jews And therefore we ought earnestly to supplicat the throne of grace that these sins may no more be laid to the charge of these Lands and that the divisions of the people may be solidly healed for it is marked as the first rise of the occasion of this rebellion against Moses that the people strove v. 26. We might gather our third Doct. by comparing this vers wherein their refusall of Moses is spoken of with vers 30. Where his fourty years sojourning in a exiled condition is mentioned to be That sinfull opposition and thrusting away of a righteous Ruler may have successe for along time but the successe of the oppressour is the servitude of the subjects I will not stand on this Doct. It is too sad a Theme to insist upon Only this Although we have reason to lament that by the successe of oppressours our King hath been so long kept away from us yet we have also reason to blesse God that it hath not been for full fourty years and to praise Him from our souls who hath said concerning us as he said concerning the Jews vers 34. I have seen I have seen the affliction of my people I have heard their groaning and am come down to deliver them and now come I will send thee into Egypt The fourth Doct. arysing clearly from the words is That though a righteous Ruler be thurst away and long kept away from his just right Yet the Lord can in his time send him back to the exercise of that Government he had right to So dealt the Lord with David both after Sheba's rebellion and Absolom's And so hath the Lord done to our King and it will not be amisse here to consider a little some things wherein the sufferings and the return of our King is parallel to the sufferings and the return of Moses And first their sufferings after their expulsion are parallel First In that both their rights was unquestionable before God and man though they wanted the exercise Secondly both driven to exile and put to great pinches under it Thirdly made to sojourn among people of another Religion Fourthly Yet both remained constant in the Truth the great glory of their sufferings notwithstanding of their strong temptations Fifthly Both found more relief of strangers then of friends Sixthly Both waited patiently untill Gods time of outgate came There are also some things wherein the manner of their returning is parallel as First Gods hand was eminently seen in both Secondly their return was without blood or War Thirdly Both were unexpected Fourthly both were when the affliction of their people was at a great hight Let us then blesse and praise the mighty Lord whose right hand hath done marvellously