you are dross or gold look that the rule by which you walk be right even the Word of God for by that you shall be judged for your eternal life or death Iohn 12. 36. Ah how exactly shouldst thou live that must be tryed for thine endless estate by so strict a law How diligently shouldst thou keep thy heart knowing that God will judge the secrets of thy heart Rom. 2. 16. How carefully shouldst thou keep the door of thy lips considering that of every not only swearing or cursing but idle word which thou shalt speak thou shalt give an account at the day of Christ Matth. 12. 35. How wary shouldst thou be in all thy deeds believing that thou shalt appear at the Judgement Seat of Christ to give an account of every thing done in the body of flesh whether it be good or whether it be evil 2 Cor. 5. 10. So thiâ—k so speak so act as one that must be judged for all at the great day of Christ. This may likewise incite you to work as Gods amongst men because at that day Christ will come and his reward will be with him to give to every one according to his works Rev. 22. 12. Your actions now are seed if ye would reap liberally on that great harvest day ye must sow liberally in this see-time Christ will then demand how ye improved the many advantages and opportunities which he put into your hands for the magnifying his Name countenancing his people propagating his Gospel punishing his enemies and discouraging the workers of iniquitie He will ask you why at such a time when you knew his Name was blasphemed his Day was prophaned his Ministers and Ordinances were trampled upon you never stirred or were zealous for their vindication you thought it was good sleeping in a whole skin you were loth to offend your neighbours or you were unwilling to get the ill will of great ones that under pretence of love to all the people of God would have his blasphemous adversaries spared nay encouraged See whether that Jesuitical tenent That Magistrates must only be second-table men that they have nothing do in matters of Religion will hold water at that day O how exceedingly will such be ashamed of it then who now own it in their principles and practices possibly thou art one of that Heathen Gallio's Disciples that would meddle in matters of wrong but â—it still in matters of Religion Acts 18. 14 17. Gallio cared for none of those things I must tell thee thou art like then to find Hell hot for thy being so cold in the cause of the blessed and glorious God O think of that day and let it move thee to a faithful zealous discharge of thy duty Zaleucus Locrensis in his proeme to his laws hath these words Let this be often pressed upon men that there are Gods and that an account must be given to them of mens actions Consider the day of the Lord is coming and who may abide it In a word Hear the conclusion of the whole matter Fear God and keep his commandments for this is the whole duty of man For God shall bring every work into judgement with every secret thing whether it be good or whether it be eâ—il Eccles. 12. 13 14. FINIS A TABLE Of the chiefest things contained in this Treatise of Psal. 82. ANabaptists enimies to Magistrates p. 18 19. 212 Antitrinitarians confuted p. 10 Anarchy dangerous p. 46 Arise God will for his people p. 174 B. Beasts wicked men are such p. 122 Bow to Magistrates p. 41 Bribery base p. 89 118 204 C. Clemency becomes Magistrates p. 73 74 Children of God their priviledges p. 158 Conscience good is a great blessing p. 167 Consideration how necessary p. 135 Consolation for Magistrates p. 33 34 35 Courage requisite in a Magistrate p. 115 D. Darkness how dismal p. 138 Death all liable to it p. 160 162. Great ones must oft think on it p. 165 Devil why called a God p. 9. E. Elohim what it signifies p. 6 7 Enemies to Magistrates punisht by God p. 20 35 209 Erastus condemned p. 71 Examples of great men powerfull p. 97. And Epist Dedicat. Mans Exâ—remity Gods opportunity p. 174. 175 F. Fatherless must be pittied p. 109 110 Fifth-Monarch-men dangerous p. 17 18 Flattererâ—s take heed of them p. 68 70 71 G. God how many ways that Title is used p. 6 7 God is present amongst Rulers p. 87. He 's Almighty p. 10 11. The most High p. 150 151. The Iudge of all p. 286. To be feared p. 156 Godly are not Rebellious p. 43 Good things need pressing on us p. 119 Great men seldom good p. 99 110 H. Heretiâ—ks must be punisht p. 80 I. Independency dangerous in Magistracy p. 11 Ignorance how vile p. 132 Injustice a crying sin p. 100 Inquiry must go before sentence p. 83 84 Iustice how great a blessing p. 111 138. A sevenfold manner of doing it aright p. 112 c. K. Kings must rule by Law 69 84. They must see to Religion 76 77 L. Lament the loss of good men p. 65 Laws how needful p. 84 85 198. How they binde the Conscience p. 41. Going to Law lawful p. 91 92. Liberty abused p. 21 Light pleasant p. 138 M. Magistrates why called Gods p. 7 8 142 192. Cavils against Magistrates answered p. 21 22 c. 214. 'T is a great mercy to have them p. 22 35 36 37 38. 〈◊〉 that in Gospel times p. 27. They must love their people p. 50 51 Magistracy is Gods Ordinance p. 12 13. Seven Reasons tâ— prove it 14 15 32. No man may assume that Office without a call p. 32 33. 'T is an honourable calling p. 49 5â— Proved by one and twenty Titles of honour given to it p. 49 195. They must not dishonour their honourable calling p. 71 72. How they must imitate God in nine particulars p. 73. They have their Commission from God p. 148 149 193 194 205. They are the Sens of God p. 157. They must dye p. 160 Ministers and Magistrates must assist each other p. 55. 82. and in the Epistle Dedicatory Ministers may not be Magistrates p. 56 57 N. The Nations are Gods Inheritance p. 187 Necessity of Magistracy p. 213 O. Old Tâ—stament Gods Word p. 148 P. Papists rob Magistrates of their power p. 16 17. Partiality condâ—mned p 101 114 200 201 Patience required in Magistrates p. 75 Poor must be pitied p. 109 121 Perseverance in wickedness dangerous p. 137 Prâ—y for Magistrates p. 40 Prayer awakens God p. 175. How it must be qualified that it may awaken him p. 176. Three sins to be shunned especially which mar our Prayers p. 177. It must be fervent p. 178. How excellent an Helper p. 182 c. It turns five Kâ—ys p. 184 185. The misery of such as cannot pray 180 Prefaces when they may be used p. 9 Publique spirits become Magistrates p. 85 Pusillanimity condemned p. 116 Q. Quâ—kers their baseness p. 19 20
duty Rom. 15. 5. 1. Cor. 2. 20. Philip. 2. 1 2. The Autâ—ors and Fautors of those sad Divisions and sub-divisions which abound amongst us have much to answer for before the Lord. T is easily seen at what doâ—r they come in upon us The best means that I know to suppress exorbitances in the State is Parliaments and to suppress disorders in the Church is Synods That Synods are Gods Ordinance and have been blest with success from God is confest by all sober men on all hands and why an Ordinance of Christ should lie so long unpractised I know not How long shall the Church of God lie as a Field without a Fence and a Vineyard without a Hedge so that every wilde Beast breaks in upon it For want of Discipline what corruption in manners and Errors in Doctrine like a Flood have broken in upon us and there is none to restrain them for want of it young Ministers begin to degenerate both in their Life and Doctrine since they finde the reins to lie so loose upon their own necks The Presbyterian Government is that Government which by Covenant we are bound to promote it being that Government which all the Reformed Churches of Christ do practice and the onely Platform of Government which carries a Ius Divinum in the forehead of it Let those that can produce a better Platform that model of our late dissenting Anonymus I shall not say Anomalous Brethren hath made the Breach wider then ever yea some that wavered in that point are now convinced of the weakness and insufficiency of their grounds for that way of Independency We have some Government in the State yet Church-Government and Reformation ought to be preferred before that of the State is proved to my hand by a Learned Pen. The Politicians of the World abuse Rulers when they go about to prepossess them with prejudice against the Kingdom and Discipline of Christ as if t were distructive to the Civil Government whereas if they would but look abroad into the world they should find that the Rulers of the world have not more free faithfull loyal Subjects then those that are truly Religious and willing to submit their necks to Christs sweet and easie yoke 4. Restrain that Spirit of Error and Delusion which like Wild-fire hath spread over all the land Nothing will please some men but a boundless Toleration of all sorts and Sects no Magistrate nor Minister must controul them all Government to such ungoverned ones is Tyrannie and persecution How well this Toleration agrees with our National Covenant wherein we vowed the extirpation of Heresies and whatsoever is contrary to sound Doctrine let the world judge T was the great sin of Julian the Apostate that he granted Liberty to Pagans and Hereticks that by letting such weeds grow he might the better destroy Gods Harvest T is charged as a sin upon the Church of Thyatira that she tolerated Jezabel to seduce Christs people Rev. 2. 14 20. 5. It were to be wished that some effectual course were taken for the enjoyning of all Governors under a penalty to send in their children and servants both publickly and privately to be Caâ—echized The gross Ignorance which still abounds in the body of our people is lamentable Religion makes the best children the best servants and the best Subjects as we see in Abrahams Catechized Family how promptly doth every one there perform his duty T is just with God to suffer Inferiors to rebel against their Superiors when they suffer them to Rebel against God 6. It were to be wisht that some course might be taken for the better Regulating of Parishes t is sad to see how unequally they are divided In many places one Parish comes to another Parish Church-walls and yet these people belong to another charge it may be three or four miles off Parochial Assemblies if they were made more Uniform and compact are best both for Pastor and people 7. Free-Schools are very much wanting in many parts of the Nation Children are the Seminary of the Church and if the seed be naught the crop cannot be good Quest. But where is the means to maintain those Schools Answ. Since all is devoured I know but one way that is left and that is by the Improvement of Commons and Wast-lands they might if wisely managed by Commissioners from Parliament for the Cormudgeans of the world will never consent to part with a Turff for Christ if they can help it be improved to ten times the value that now they are at to the benefit of the Parishioners and the advancement of many pious Uses 8. It were to be wisht that all Market Toâ—ns that are very populous and have men fit for Government in them were freely made Corporations and that Inferior Market Towns had a Iustice of Peace either in them or planted very near them that the people might not run seven miles to have a Swearer Drunkard or Sabbath-Profaner punisht This would prevent abundance of sin which is committed in these places at Markets and Fairs especially for want of Iustices The Lord the Righteous Judge of all direct you by his Spirit preserve you from sin and error he fasten you as a nail in a sure place crown your endeavours with success for the setling of Truth and Peace upon firm foundations in this distracted distressed Church and State he make all Mountains a 〈◊〉 before you that you may be the Repaires of our Breaches and the raisers of the Foundations for many Generations that the children unborn in their Generations may Rise up and call you blessed This is and shall be the Prayer of Your devoted Servant in the work of the Lord Tho. Hall Kingsnorton Septemb. 10. 1659. Christian Reader MUch might be said and that deservedly concerning the beauty of this Exposition of the 82 Psalm called by the worthy Authour The Beauty of Magistracy it discovering that Ordinance of God Magistracy in its genuine Beauty and Lustre As my many occasions would permit I have perused several parts thereof and can assure the Reader that I find the Exposition solid and judicious the method clear and perspiâ—uous the stile terss and clean yet grave and Theological the application warm holy and proper the whole learned gracious and worthy the eye love and practice of a judicious Reader who hath the encouragâ—ment to peruse it and also that he may do it with profit the prayers in his perusing it of His Servant in our Lords Work W. Ienkyn Febr. 3. 1659 â—0 The Beauty of Magistracy AN EXPOSITION Of the 82. PSALM A Psalm of Asaph OR A Psalm for Asaph VER 1. God standeth in the Congregation of the mighty he judgeth among the Gods TO speak any thing in Commendation of the Book of Psalms were to pour water into the Sea or to set up a Light to the Sun t is so fully done already by others that I shall only refer you to them and so
a good conscience The Power is his whatever they persons be the office is his however they came by it and so calls for our respect and observance Even Tyrants are ordained of â—od for the punishment of an ungratefull and rebellious people when men grow weary of Christs easie yoke t is just with God to put the Iron yoke of Tyrants on them Deut. 28 47 48. Hence he 's said not only to give Kings in mercy to be nursing Fathers but also Kings in wrath to be scourges to a wicked people Hoseâ— 13. 11. He sent wicked Saul as well as religious Dâ—vid and he is called the Lords anointed 1 Sam 24. 7 and so is Cyrus a Heathen Esa. 45. 15. Nebucadnezar is called Gods servant Ier. 27. 6. Dan. 2. 37. and the King of Assyria is called Gods rod to chastise his people for the sins Isa. 10 5. As the wickedness of a Minister doth not destroy the Ministry so the wickedness of a Magistrate doth not destroy Magistracy Cruel Parents are parents still hence it is that in the New Testament we are so oft commanded to be subject to Heathen Magistrates to pray for them to pay to them and to yield them either active or passive obedience Mat. 22. 21. Rom. 13. 1. 1 Tim. 2. 2. Titus 3. 1. 1 Pet 2. 13 17. and if Tyrants were not ordained by God we must exclude his providence from the greatest part of the world But the Psalmist tells us that the Kingdom of his providence and power reacheth over all Psal. 33. 19. the Lord hath prepared his throne and his Kingdom ruleth over all All creatures are his servants even the Devils in Hell do Gods will though against their own and so do Tyrants and wicked men they oft break the will of Gods command and yet they fulfill the will of his Decree They serve his purpose and providence Materially when formally and intentionally they seek and serve their own Acts 4. 27 28. We are apt to complain of Covernours but who complains of his sins which provoke the Lord to set up such Governours over us Iudges 3. 8. 4. 2. Iob 34. 30. Psal. 107. 40. Prov. 28. 2 Eccles 3. 16. Esa. 10. 5 6. Ezek. 7. 11. Hosea 5. 7 13. 11. Let us therefore repent of them and Judge our selves then will God make Medicines of these Poysons and either turn or overturn such as molest his people As in nature so in Government nothing is permanent that is violent so that it is hard to see and Old Tyrant although for a time they may uphold their state by force and fraud yet in the end divine justice confounds their practises and infatuates their counsels to their own ruine Though they be great yet there is a greater then they who will break them with a rod of Iron and dash them in pieces like a Potters Vessel Psal. 2. 9. easily suddenly irrecoverably Though men cannot or dare not punish them yet God will if King Zachaâ—iah be wicked and draw Israel to sin God will soon cut him off so that he shall Reign but six moneths 2 Kings 15. 6. and Shallum that killed him following his Idolatry reigned but one moneth after him verse 13. and Pekahiah his Son continuing that Idolatry reigned but two years ver 23. The persecuting Roman Emperours were sixty three yet only six of them died a natural death Usually God cuts off Tyrants suddenly and raiseth up Pious and Peaceable Rulers in their stead after a wicked Ahaz comes a good Hezekiah after Idolatrous Amâ—n a zealous Iosiah After harsh King Henry comes mild King Edward and after furious Queen Mary peaceable Queen Elizabeth Thus after a storm usually comes a calm and after a sharp Winter a pleasant Summer 2. As for Taxes though they be great and grievous yet the best remedy is Prayer and Patience Things that cannot be remedied with Patience must be endured In 1 Sam. 8. 11 the Lord tells them what will be practice of their King not as approving or allowing of what he should do for t is the threatning of a judgement not the Imposition of a duty q. d. This people shall dearly rue the casting off that form of Government which I had given them Yet under all their pressures there must be no rising but only in prayer They shall cry unto the Lord and acknowledge their sin which is the meritorious cause of all their sufferings yet t is the wisdom of Governours to fleece and not to flay the flock for fear of Insurrection T was good counsel which King Henry the fourth upon his death-bed gave to his Son He admonisht him to be moderate in his Taxes for so long as English men saith he have money and riches so long shall you have obeysance from them but when they be poor and in want they be alwayes ready to make Insurrections at every turn Objection Magistrates are not only cruel but careless they neglect their duty and therefore I may well omit may pay Answer Yet this cannot excuse thee from doing thy duty another mans sin will not excuse mine Recrimination is no Purgation 2. If they are bad yet better have a bad one then none at all t is better living under a Nero then a Nerva where nothing is lawfull then where all things are lawfull Tyranny is better then Anarchy the one keeps things in some order when Anarchy puts all into confusion and makes every mans lust his Law and set up as many Tyrants as there are slaves to sin Government is de jure natura no Nation so barbarous no time so dark but some footsteps of Government might have been seen The very Bees by the instinct of nature have their King whom they acknowledge and follow and the Cranes have a Leader Though the Nature of man being proud loves not the Superiority of others and being licentious loves not to be straitned by others yet it teacheth subordination and chuseth Tyranny rather then Anarchy The most unruly know not how to subsist without a Ruler even Theeves have a Leader amongst them yea and those Monsters of Munster that at first decryed Magistracy yet when they were once got into the Saddle they quickly set up such a one as he was a Taylor King of their own Yea in Hell amongst the Devils there is a Government there is a Belzebub a Prince of Devils Mat. 12. 24. the Devils who are the Authors of all disorder amongst others yet have an order amongst themselves T is ill with that state where men are left like the Fishes of the Sea which have no Ruler but the greater devour the less Hab 1. 14. Where all will rule there is no rule and where there is none to rule there is all manner of misrule as Idolatry Murder Plunder Thefts Rapes Riots and all uncleanness Iudges 17. 4 5. 6. 18. 30 19. 1 2. So that t is a very bad
that they use not the sword for this end to urge men to the keeping of the commaâ—dments of the first Tâ—ble to a practice of pure religion and to the keeâ—ing of the Sabbath day This is the main duty of the Magistrate who bears the sword especially for the good of mens souls Thus that worthy and eminent light of England That Magistrates ought to have a special care of Religion See Davenant de Iudice fidei pag. 91 c. Musculuâ— Loc. Com. de Mag. mihi p. 630. folio D. Goâ—ge his Arrows on Exod. 17. 15. § 74. p. 323. Mr. Maâ—shals Sermon on 1 Tim. 2. 2. Taffyn on Amendmendment of life l. 3. c. 6. pig 327. Gerhard de Magistrat p. 298 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pag. 24 25. Burroughs Irenicum chap. 7. Cottons Keyes pag. 25. 53. D. Boltons Arraignment of Error pag. 312. to 348. ☞ 2. If men be obstinate the Magistrate may and must compell them to keep the Sabbath and to frequent the Worship of God though he cannot make them believe yet he may make them hear Parents may and ought to do thus much and why not Magistrates then Exod. 2 0. 10. though they cannot compell them to grace yet they may to the means of grace The Magistrate is Ensifer Dei Gods Sword-bearer he must not bear or wear it for a a shew Rom. 13. 4. but draw it out and use it according as God directs him in his word bringing the wheel of justice over the heads of the wicked Prov. 20. 8 26. He must not be like a Cypher of no use but to fill a place like St. George on Horse-back who sits with a drawn Sword but never stirs nor strikes nor like that Log of Wood which Iupiter threw amongst the Frogs to be their King which they soon trampled on with contempt A Magistrate couchant makes offenders rampant sin and error loose nothing by Indulgence such ill weeds if tolerated grow apace 3. If they be Seducing Hereticks he must punish them according to their demerits Evil doers are to be punisht that is confest on all hands but seducing Hereticks are evil doers Phil. 3. 2. 2 Pet. 2. 14. 2. Murder Adultery Theft and such like works of the flesh must be punisht but Heresie is spiritual murder adultery theft and expresly called a work of the flesh Gal 5. 19 20 21. least any should think that this was Legal t is plain that such ought tbe punisht even in Gospel-times Zach. 13. 3. The prophet there speaking of Gospel-times tells us that he who speaks lies in in the name of the Lord shall die for it 2. If they be Idolaters or blasphemers then t is de jure naturae agreeable even to natural light and founded on Reasons of immutable equity as the glory of God the good of his people c. that they should be punisht and so binds for ever Iob tells us that Idolatry is a sin to be punisht by the Judges Iob 31. 27 28. The Arminians and Socinians would have no Hereticks punisht or once molested by the Magistrate that so themselves might escape in that crowd But what mischief and confusion this would bring to Church and State I have elsewhere shewed at Large Indulgence breeds Insolence and Impudence as we have seen by sad experience When Judgement is not speedily executed on evil doers they are hardned and heightned in sin Eccles. 8. 11. Execution is the life of the Law it is the same in Policy which Elocution is in Oratory the first second third thing t is all in all When the woman came to Philip King of Macedon for justice he answered Nolo I will not but she well replied Noli ergo regnare Lay aside your king-ship then So say I will you not punish Blasphemers and Soul-murderers then never bear the sword of justice Either act like Magistrates or never bear the office either discharge the duties of your place or leave it to such as will for shame let not blasphemy escape better then Felony let not a Cut-purse die and a blasphemer live Do not punish him that speaks a word against you and let him scape scot-free that speaks two against Christ. T is a Sin to be calm and cold when God is blasphemed When Servetus that blasphemous Heretick charged Melancthon with harshness in a dispute against him he answered In aliis mitis sum cum blasphematur nomen Christi non ita I can be calm said Melancthon in other cases but not in blasphemy And whereas many plead conscience for what they hold t is against their conscience to renounce such errors and such Heresies Mr. Burroughs shall answer them 1. An erroneous conscience doth not bind you sin notwithstanding your conscience bids you do it 2. Whatsoever you hold though conscience be never so much taken with it if it destroy the power of godliness if this man be in Christian Society after all means used to reduce him if he still persevere in it he is notwithstanding his conscience to be cast out if poyson be got into a glass and you cannot wash it out the poyson and glass too is be thrown into the sink 3. If the error with the profession of it be destructive to the State and he cannot be reclaimed he may likewise be cut off from it or at least be deprived of the priviledges of it and benefits by it notwithstanding his plea of conscience Thus he who yet allows too much liberty in some cases Objection This is persecution Answer Not at all T is justice not persecution to punish Theeves and Murderers These spiritual Theeves and Murderers are the worst of sinners others destroy but the estate or body these kill souls 2 Its Christian wisdom to kill Serpents Wolves Foxes Bears Cant. 2. 15. 3. T is love and compassion to the souls of the wicked and may be a means to convert or at least to restrain them and so they may be the Ministers of God for their good not only civil but spiritual hence the Magistrate is called an heir of restraint Iudges 18. 7. there was no Magistrate or as t is in the fountain Iorâ—sh gnetzer there was no heir of restraint to repress sin and restrain men from wickedness Thus Sauls reigning was called restraining 1 Sam. 9. 17. because by his authority he restrained men from their licentious practises When these Curbs are gone horses run wild and people are like Sons of Beliâ—l without a yoke 4. T is an act of mercy to others to keep them from infection t is cruelty to the good to spare the bad 5. Had these Seducers and their followers power they would be the greatest Tyrants and Persecutors in the world witness Iohn a Leyden and his fraternity 6. I would have all mild and gentle means used before men proceed to Judgement Care should be taken to inform their judgements and convince them of their evil wayes The
Judgement for one special end of that great day is Iudicare non judicata male judicata To punish those sinners whâ—ch have escaped unpunisht here and to rectifie the unrighteous judgements of the world This made a wicked Judge on his death-bed to weep and being asked why To think said he that I who have Judged others am going now to be judged my self As Masters on earth must remember that they have a Master in Heaven Coâ—os 4. 1. so Judges on earth must remember that they also have a Judge in Heaven to whom they must shortly give an account Let Judges then remember that excellent counsel of Iâ—hosoph 〈◊〉 to his Judges 2. Châ—â— 19. 6 7 Take heed what ye do for ye judge not for men but for the Lord whâ— is with you in the judgemâ—ent 1. Here is a duty enjoyned and that is Circum spection and accurate walking take heed what you do which is again repeated here is caution upon caution ver 7. to make the deeper impression in them q. d. the execution of Justice is curious work you had need therefore of open eyes steady hands and upright hearts 2. Here is the Means to attain this let the fear of God be upon you ver 7. He that fears not God will little regard the distresses of men Luke 18. 4. and will make but a sorry defender of such as do fear him whereas he that truly fears God dares not wrong man Gen. 42. 18. Nebem 5. 15. Piety advanceth Magistracy t is the Honour of their Honours as we see in Constantine the Great and therefore t is made a chief Qualification of a Magistrate that he be one that fears God Exod. 18. 21. 2 Sam 23. 3â— and keeps his Commandments Ioshus 1. 8. Psal. 2. 10 11 12. The lives of Rulers are the Looking-glass by which Inferiors dress themselves and the Rule by which they walk they had need therefore to see how they walk for such Magistrates usually such people This fear of the Lord is the foundation of all other Graces and where this is wanting all is wanting all vertues without this are but empty shels shews shadows 2. They must not respect persons in judgement Prov. 18. 5. be they old or young Rich or Poor Citizens or Strangers Christians or Heathens friends or foes he must not look at the Greatness of their persons but the Goodness of their cause As God respects not any outward thing in man to move him to do so and so so Rulers must resemble him Partiality staineth Justice and cuts in pieces the very Nerves of a State 3. Take no Gifts Bribes blind the eyes of the wise and make them to pervert judgement Judges anciently were pictured without hands and without eyes 1. Without hands to note that Judges must not take gifts 2. Without eyes because they were to administer justice according to every mans cause without respect to any mans Relation whether friend or foe as Christ so those that rule under him must not judge by outward appearance but they must judge righteous judgement Isa. 11. 3. There are four great perverters of judgement viz. fear favour hatred Bribery this last is not the least of the four and therefore is so frequently condemned in Scripture Exod. 23. 8. Deut. 16. 17. 16. 19. 27. 26. Iob 15. 34. Prov. 15. 27. 17. 23. 28. 21. 29. 4. Psal 26. 10. Isa. 5. 23. Amos 5. 12. Micah 3. 10. Acts 24. 26. They must imitate Moses and Samuel who cleared themselves from this sin Numb 16. 15. 1. Sam. 12. 3. For he that taketh a gift selleth himself and is bound to do somewhat for the bribe he hath received T is therefore made one note of a Citizen of Heaven that he despiseth bribes and takes no rewards to condemn the innocent Psal. 15. 5. Isa. 33. 15. There is no difference in Gods Dictionary between Bribery and Theevery Isa. 1. 23. There is little difference between Give ye and Deliver ye unless it be this that the one goes in chain of Gold when others lie in Fetters of Iron If any would see the Question stated how and when a man may take a gift let him peruse Rivet on Hosea 4. 19. p. 617. folio Brochmand C. Consc. 2. Vol. p. 5061. 4. Since we are backward to the best things Iehusaphat useth Motives to encourage and excite Judges to a careful and conscientious discharge of their duty 1. They Judge not for man i. e. not simply in the name and authority of men but for the Lord who is the Supream Ruler to whom they must account and therefore it greatly concerns them to take heed what they do Kings causes call for great care and consideration be that will manage them well must take â—eed what he doth 2. They must consider that God is with them which serves first for Caution if they do ill he is with them to punish them for though they be mighty yet God is Almighty and there is a greater then they Iob 33. 12. who stands in their Assemblies not as a bare Spectator but as a Witness Judge and Avenger of such as act unrighteously Iob 12. 18 19 21. 2. It serves for comfort he is with them to defend them if they do well The Devil throws his darts principally at them they destroy his Kingdom and therefore he useth all means to destroy them he saith to his Agents as Aram the King of Syria said to his followers 1 Kings 22. 32. Fight neither with small nor great but against the King of Israel for when the Commander is conquered the Souldiers fly 3. There is no iniquity in the Lord there is no injustice in him and therefore let there be none in you But of this see more Verse 2 3. of this Psalm How great then is the sin of those who are not afraid in the very eye of the Al-seeing God to favour wickedness and act unrighteously T is true they will formally and in words confess that they reign Dei gratiâ providentià Dei yet they are so blinded with their Pomp and infatuated with their Greatness that God is not in all their thoughts nor must He his Laws or People have any room amongst them These the Psalmist â—acitely reproves by telling them that God stands in their Assemblies and takes notice of all their ways Observation 9. The judgement of Iudges is the Lords judgement Deut. 1. 17. 2 Chron. 19. 6. they have their power from him Iohn 19. 11. and therefore such as stand before Judges are said to stand before the Lord because the judgement is his Deut. 19 17. yea though they be wicked men yet he judgeth amongst them though not always by consenting and approving of what they do for they oft err and do unjustly yet alwayes by observing and over-ruling their Counsels to his own praise and though they have Self-ends and Plots yet
Tabernacles Job 15. 34. 5. Righteously and exactly A Magistrate must not only be Iustus but he must do Iusta yea and he must do them Iustè He must hear both parties speak and then judge righteously between them They must not wrest nor wrack the Law to make it speak what it never meant but with just judgement must they judge the people Lâ—v. 19. 15. Zâ—ch 8. 16. He must dispense justice carefully constantly and conscientiously Justice Justice he must do i. e. pure justice Deut. 16. 20. not seeming but real justice not Justice in part but entire Justice in measure and degree without passion corruption or delay He must not do an act or two of justice but it must be his constant work t is his cloathing which he must put on every day His head and heart and hands must be covered with it Iob 28. 14. Rulers must not free Ravens and censure Doves nor loose Barrabas and bind Christ. This is not execution of justice but persecuting of the just They must proportion the punishment according to the offence and not barely shave the Head which for its enormities ought be 〈◊〉 off There must be an Accurate Arithmetical and Geometrical proportion observed i. e. the fact with all its circumstances must be considered and there must be a Retaliation rendred accordingly Great sins must have great punishment and lesser sins lesser punishment Life must for Life and Eye for Eye Gen. 9. 6. Exod. 21. 24. 6. Soberly He must be a Temperate man else how will he govern others that cannot govern himself or reform others who is unreformed himself What the Apostle saith of Ministers is true of Magistrates if a man cannot rule himself and his own house how shall he govern the house of God 1 Tim. 3. 5. He is not like to help another who hath lost himself Wine and Strong drink make men forget the Law and pervert judgement T is not for Princes to be eating in the morning when they should be judging the people Eccles. 10. 16 17. Ier. 21. 12. Judges must be wise and prudent but when Temperance is gone where is the Prudence He that is luxurious and riotous is not wise saith the wisest of men Prov. 20. 1. and therefore Sclâ—n made a Law that whatever Ruler was found drunk should be put to death 7. Diligently T is Gods work and he is cursed that doth it negligently Justice must diffuse it self it must run down as a mighty stream fully freely commonly and universally Aâ—os 5. 24. Rivers run by the Poor mans door as well as the rich It must be their delight to do judgement Prov. 21. 15. Rulers were not made for pleasure but for labour They were not born for themselves but for the peoples good hence those Titles of Nursing Fathers Shepherds Stewards c. all which imply a great deal of care and pains Observation 3. Good duties need much pressing Such is the dulness and indisposition of our natures to the best things that without much pressing they take little or no Impression upon us hence t is that the Lord here calls on Judges again and again to defend the poor and fatherless and to deliver the needy out of trouble So Rev. 2. 3. Christ calls again and again to hose that have ears to hear what the Spirit saith to the Churches We â—ust have line upon line and precepâ— upon precept and all little enough to make the word effectuall â—is not sufficient to say I know this and that but you must love to hear it prest upon you again and again for your more spâ—ritual improvement of it He that loves the truth in truth the more he hears it the more he loves it still T is but an Adulterous love to Virgin truth to be weary of her when you are best acquainted with her and to cast her off with contempt as Amnon did Tamar when you have had your fill of her Observation 4. Magistrates must administer justice orderly They must not go preposterously to work and condemn a man before he is heard But 1. They must fully freely patiently with a sedate quiet composed spirit free from Passion prejudice and precipitancy hear both parties speak for themselves for the Law doth not use to condemn men till their cause be heard Iohn 7. 51. Acts 25. 15 16. 2. When upon hearing he hath found out the depth and truth of the cause then he must justisie and absolve the innocent and rescue him out of the jaws of the wicked by executing Justice on him according to his demerits Observation 5. God is very tender over his poor afflicted people This makes him here once and again to charge his Vicegerents to have a special care over them None must touch them to hurt them or if they do the Magistrate must rescue them and if they will not yet God himself will Psal. 12. 5. he takes the wrongs that are done to them as done to himself Prov. 14. 31. 17. 5. he that oppresseth the poor reproacheth his maker and contemns the wise dispensation of God who will have poor intermingled with the rich as the Vallyes are amongst the Hills for his own praise God would have no man opprest be he never so rich but specially he hates the oppresâ—ing of the poor because low and weak and cannot help themselves as rich men can The more unable they are to help themselves the sooner will God arise to help them though they be weak yet their Redâ—emer is strong Prov. 23. 10 11. Though they be little yet their Protector is mighty you may be able to contend with the Poor but can you contend with the Allmighty who is their Guardian No wise man will contend with a mightier then himself nor oppress the Servants and Sons of a Prince that can easily suppress and crush him The poor and fatherless when believers are the Sons and Servants of God and they cannot escape that wrong them he hath more then once proclaimed himself their Patron and Protector Psal. 10. 14. 68. 5. Hosea 14. 3. Deut. 10. 17 18. and hath denounced woes against those that hurt them Isa. 10. 1 2 3. Mal. 3. 5. and punisht Ierusalem amongst other sins for this Ezâ—k 22. 7. Many think they may abuse the poor because they are impotent and cannot help themselves but see how Solomon counsels these men most excellently Prov. 22. 22 23. Rob not the poor because he is poor neither oppress the afflicted in the gate for the Lord will plead their cause and spoil the soul of those that spoiled them q. d. let not his poverty and inability to with-stand thee encourage thee to abuse him yea though thou be one of the Magistraâ—es a man of power that sittest in the gate yet know that there is a greater then thou who will help the helpless will plead their cause and spoil the soul of those that spoiled them i. e. he will take
Surface but the very foundation of the earth by which Metaphorically is meant the due administration of Justice in punishing the wicked and defending the good These be the Pillars that uphold the world and upon these Common-wealths are chiefly founded 3. Here is the extent of this confusion not some but all the foundations of the earth are out of course Those that should be the Pillars of the earth they are rotten Posts that deceive the building and let all run to ruine Observation 1. All reprehensions and admonitions that are bestowed on wilfully blind and obstinate sinners are lost and in vain as to the parties reproved though our labour be not vain in the Lord Isa. 49. 4. 2. Cor. 2. 15. we do but wash a Black-more or wash a Tile the more rain is poured on it the blacker it grows When men are set given up and wedded to their sins it is time to let them alone Hos. 4. 14 17. This made the Lord here leave off-complaing to these Judges and to turn his complaint to himself and to his people They know not they will not understand God will not honour them now so far as to reprove them Thus did the Prophets when men were obstinate past Counsel and Instruction they turned to the earth and called upon the inanimate creatures to hear Isa. 1. 2. Hear O Heavens and give ear O earth So Micah 6. 2. Hear O Mountains the Lords controversie So Deut. 4. 26. 32. 1. Ier. 6. 19 22. 29. That Preacher thinks his people very bad indeed who directs his speech to the seats they sit on and the Pillars they lean too q. d. Hear O ye Seats and hearken O ye Pillars what the Lord hath done for an Ungratefull and Rebellious people These are scorners that do but jeer at such as call on them to live Soberly Righteously and Religiously Solomon bids not reprove such lest they hate us Prov. 9. 8. These are Dogs that fly in the face of such as go about to stop them in their sinful practices Mat. 7. 6. Question But is not this a sufficient excuse to make us cease from reproving sinners Answer No for the Holy Ghost before in this Psalm though he knew those he spake to were incorrigible and incurable yet reproves them first and admonisheth them to do their duty verse 2. 3. 4. for though such wicked men be not amended yet we have discharged our duty and they will be left without excuse in the day of the Lord when they shall see and say they had a Prophet amongst them to warn them Ezek. 2. 9. 2. We must be very cautious that we do not presently cast off every wicked man as a Dog that frets at reproof for a good Asa may do so 2 Chron. 16. 9 10. The Lord himself is patient and bears long and loth he is to cast off his people Hos. 6. 4. Now when the Lord bears we may well bear but he bears with much long-suffering the vessels of wrath who are fitted to destruction Rom. 9. 22. Observation 2. Ignorance is the Mother of mischief These Judges judge Unjustly respect persons neglect their duties oppress the poor c. but what was the cause of all this he tells you They know not neither will they under stand This in Scripture is oft set forth as the Root of all sin Hosea 4. 1 2. there is no mercy no truth nothing but killing lying stealing and outrage and why so why there is no knowledge of God in the Land So Isa. 1. 3 4. 1 Pet. 1. 14. Revel 3. 17. one great cause of the Church of Laodiceas misery was this that she knew not her misery Ignorance and working uncleaness with greediness are joined together Ephes. 4. 18 19. This made the Jews to crucifie Christ Acts 3. 17. I wot Brethren that through Ignorance ye did it and Paâ—l to blaspheme and persecute Gods people 1 Tim. 1. 13. I did it ignorantly When the Gentiles knew not God then they served Idols Gal. 4. 8. Why is not God loved feared obeyed why because he is not known for as incognitum non amatur so non timetur Children that know not the strength and terror of a Lyon fear him not This made the Saduces to err Mat. 22. 29. Ye err not knowing the Scriptures All sins and errors are Radically Seminally and Fundamentally in Ignorance When the Apostle had said There 's none that understands see what a black Guard of sins do follow Rom. 1. 28. to 32. 3. 11. to 19. when the eyes of the Jews were blinded then all wickedness like a stood broke in upon them and there abides even to this day Rom. 11. 8. Ignorance is evil in any but specially in such as are designed for publike service A Magistrate that is ignorant of the Law and a Minister of the Gospel are two sore judgements the one destroys many a soul and the other mars many a good cause A Prince that wanteth understanding is a great Oppressor saith Solomon Prov. 28. 16. It s a great misery to a Nation when the Rulers are children in understanding Eccles. 10. 16. Isa. 3. 4. Magistrates had need of abundance of Wisdom and Prudence Sinners are subtile to contrive wickedness and Magistrates had need of Serpentine Wisdom to search it out For as Truth so wickedness lyeth in profundo it s buried deep Isa. 29. 15. T is not for Kings say flatterers to Read Pray Study they must Hawk and Hunt and Game and take their pleasure as if God had made them for no other end in the world but as he hath done the Leviathan in the Sea to take his pleasure therein Psal. 104. 26. No God commands Kings to Write Read and Study his Law Deut. 17. 18 19. It must be their Vade mecum their constant companion which they must study as well as the Laws of the Land T is necessary that Rulers should see with their own eyes that they be not seduced by flatterers and Parasites We read how Moses the chief Magistrate was instructed in all the wisdom of the Egyptians before he was called to Government Tongues Arts Sciences Philosophy History Law Divinity are all requisite to make a compleat Magistrate They must not only be Honest men but Able men Exod. 18. 21. men of Parts Gifts and Understanding Deut. 1. 13. Men as we say cut out for the work for as every one that is Godly is not fit to teach others so every one that hath Grace is not fit to Rule others They must be men dextrous in the Law else how shall they direct others according to Law When Rulers are children in gifts though men in years and babes for Understanding being weak as women then follows oppression and confusion Isa. 3. 4 5 12. As no wise man will go to an unskilfull Physitian for Physick nor venture himself in that Ship that hath an unskilfull Pilot So no man that is well in his
consideration of their dying and fading condition 1. They must die like other ordinary men 2. They must fall from their dignity to the dust as other great ones had done before them So that in the words we have the Excellency of Magistracy set forth by two Titles 1. They are Gods 2. Sons of the Most High 1. They are Gods not by Nature for we see they Die but by similitude and in respect of their Office because they represent Gods Majesty in Governing of men and have a special character of his glory stampt upon them But of this see more at large on Verse 1. 2. Children of the Most High or Sons of the most high God This Title is homonymous and hath many significations in Scripture 1. It is sometimes taken for the Natural Son of God and in this sense Christ is the only natural and proper Son of God Iohn 1. 14. 5. 18. Mat. 3. 17. Rom. 8. 32. 2. For the Sons of God by Creation So God is called the Father of Angels Job 1. 6. 38. 7. Cant. 2. 3. and of wicked men Mal. 2. 10. 3. Others are called his Sons by Adoption thus all true believers are the Sons of God Iohn 1. 12. Rom. 8. 14. 16. Gal. 4. 5. 1. Iohn 3. 2. 4. Others are called the Sons of God in respect of that Power Majesty Authority and Eminency which God hath conferred upon them above the ordinary sort of men and in this respect it is that Magistrates are called the Sons of God for as Parents give some part of their Inheritance to their children so the Almighty hath invested Magistrates with part of his power and Soveraignty and intrusted them with the administration of his Earthly Kingdoms by the exercise of Vindictive and Remunerative Justice Now some conceive that Magistrates are called the Sons of God because they are more dear to God and more acceptable to him then other men but that will not hold for in this very Psalm where he calls them Gods yet he sharply reproves them for their unrighteous practices and if Rulers be wicked they bring more dishonour to God and do more mischief then inferiour persons can do and so their persons are more displeasing to God then inferiour persons are and God looks upon them as Beasts rather then men Prov. 28. 15. But if Magistrates be truly Godly then they are the Sons of God in a double sense 1. As Believers 2. As Magistrates and so they are nearer and dearer to God then ordinary men they are as the Signet on his right hand ever in his eye he looks upon them as his ornaments as the Devil useth all means to get men of Power and Parts on his side that he may the better advance his Kingdom so God delights in gracious Magistrates as the Pillars and Upholders of his Kingdom in the world The more of God dwells in any the more he loves them If Magistrates who are Gods in name do resemble God indeed in Wisdom Justice Purity Clemency c. then are they the children of the most High in a Spiritual sense and God hath a Paternal care over such even as Parents have over their obedient children 2. This implies Participation and tells us that Magistrates derive all their power from God as a son hath his â—rom his father and therefore it is but Equity that they should imploy that power which they have received from His goodness to the praise of him that gave it 3. Here is the Extent of this Dignity it is not given only to Superiour Magistrates but to Inferiour ones also Ye are All the children of the most High yea wicked ones when placed in authority are called Gods and Sons of the most High Those in the Psalm were none of the best yea they were almost as bad as bad could be Verse 2. 5. And yet it is said here I have said ye in respect of your office are Gods and children of God 4. Here is their Commission I have said It is not your that can make your selves Magistrates but it is I that say ye are Gods all the power that ye have it is from me and therefore our Saviour expounding this of the Psalmist Iohn 10. 34 35 36. tells us that to Magistrates the Word of the Lord came or was made q. d. they have their Command Commission and Power from God to discharge the duties of their places When the Prophets were sent to preach The Word of the Lord was said to come to them Luke 3. 2. The Word of God came to Iohn and then Verse 3. he preacheth and puts his Commission in execution So when God hath given Magistrates a word of command then and not till then they may act with comfort and with confidence Our Saviour in Iohn 10. 34. refers us hither when the Pharisees reproacht him for blasphemy because he made himself equall to God by saying My Father and I are one he clears himself from that aspersion by an Argument from the less to the greater Thus If the Title of God may be given to Princes who are but men and many times the worst of men then much more may that Title be given to me in whom the Majesty of God doth more especially appear and the fulness of his God-head dwell The Antecedent I have proved to you saith Christ out of your Law which you cannot deny and therefore you must grant the consequent Verse 7. In this verse we have the Mortality of Magistrates asserted In two words 1. Ye shall die 2. Ye shall fall 2. The Manner How as other ordinary men and as all other Princes have done before you 3. The certainty of this is confirmed by an Asseverative Particle Verily or certainly as ye live like Gods so certainly ye shall die like men The words have some difficulty and Various Readings I shall briefly explain them and then proceed to the Observations But ye shall die like men Some read Surely or truly ye shall die and this comes neerest the Original for so the word achen is used in Scripture as Gen. 28. 16. Surely achen the Lord is in the place so Isai. 40. 7. Surely the people is grass And Isai. 53. 4. Surely he hath born our griefs It is true the Vulgar Latin that so oft leaves the Fountain to follow the Septuagint do with them render it But. But the most genuine signification of the word is Surely The sense is good either way But i. e. for all your pomp and power you must at last lie in the dust and say to corruption Thou art my father and to the worm Thou art my Brother and Sister Iob 17. 14. or Surely i. e. though you regard it not nor make any provision for it but flatter your selves because you are Gods and so dream that ye shall live on earth for ever yet know assuredly that ye are but men and must die as well as others All Gods words are true and sure
his beauty and bravery having all creature comforts about him yet even then he is but vain yea Vanity and not only in some measure Vain but altogether Vanity Man at his best is the very Universe of Vanity and to put this further out of doubt the Holy Ghost puâ—s a double seal to it one at the beginning of the sentence and another at the End Verily lets it in and Selah shuts it up Implying that it is no doubtfull or probable thing but a most certain truth Observation 4. Death is a fall It is so to all they fall from the society of men to the company of worms at death we fall from every thing save God and godliness our good works will follow us to Heaven the comfort of them will endure for ever Rev. 14. 13. 1 Iohn 2. 17. 2. Yet sâ—me shall fall more stairs and stories then otheâ—s as â—râ—nces Rulers and the Grandees of the world The higher your standing is whilest you live the lower ye â—all when ye die and therefore when Abner was slain it is said a Prince and a great man was fâ—llen in Israel 2 Sam. 3. 38. 39. Such fall from their richest Treasures delightfullest Pleasures stately Mansions dear Relations yea from whatsoever is called the good of this world Iob 7. 7. Your eyes shall no more see good you must now bid farwell to all your creature delights as you brought nothing into the world so you shall carry nothing out 3. Some yet fall lower then others as Tyrants and wicked men who fall from earth to hell Psal. 9. 17. The wicked shall be turned into Hell and all the people that forget God he casts down the mighty from their Seats in fury Few Tyrants but come to violent deaths and miserable ends as we see in Zachariah Shallum Pekahiah and Pekah who in a short time were cut off by violent deaths Hos. 7. 7. 10. If the Rulers of God people will be like the Rulers of the world in Pride and Oppression they must expect to be like them in punishment and to fall as those Tyrannical Heathen Princes have done before them for God is no respecter of persons or priviledges but is the same in all ages to the same sinners VERSE 8. Arise O God judge thou the earth for thou shalâ— inherit all Nations IN the first Verse we had the Psalmists Preface in this last Verse we have his Petitory Conclusion The Psalmist seeing the gross stupidity of the Judges of those times how no warnings would work upon them no complaints stir them no sense of their mortality affect them by a sudden Apostrophe he turns himself to God and betakes himself to his prayers Arise O God Iudge thou the earth Before he spake in the person of God to those Rulers he leaves them now as desperate and past cure and betakes himself to God Arise O God Where we have 1. The Substance of his Suit or matter of his Prayer viz. that God would arise and judge the earth 2. A Reason drawn from the Dominion and Universal Soveraignty of God over all the world For thou inheritest all Nations Arise q. d. hitherto O Lord thou hast sate still and concealed thy power though Justice hath been turned into Wormwood and Righteousness into Hemlock now theâ—eâ—ore arise O Lord and take the the Throâ—e relâ—eve the oppressed right the wrongâ—d and set all things in order which have been so long in coufusion Thâ—s word arise by an Anthropopathy is given to God when he exerts and puts forth his power which seemed to sleep and lie dormant for a time suffering his people to be afflicted whilest the wicked flourish in punishing the wicked and delivering his people out of trouble So the word is used Numb 10. 35. Iob 31. 14. Psal. 44. 23 24 59. 5. 68. 1. 76. 8 9. Zach. 2. ult O God Elohim i. e. O thou Creator Governour Prince and Judge of all the world so much the word implies O thou Absolute Universal Supream and Righteous Judge do thou now arise and Judge these unrighteous Judges of the world Iudge thou the earth i. e. the men of the earth q. d. since Justice is perisht from the earth and men are so corrupt and careless that they will not do Justice but abuse their power do thou therefore O Lord take the power into thine own hand and excute Justice â—or the oppressed and the needy For thou dost inherit or thou dost possess all Nations q d. All Nations of the world and amongst the rest these oppressed ones are thine by a true Right and Inheritance it concerns thee therefore to take notice of them and to right them in their wrongs and not to suffer unrighteous Judges to oppress and slay them at their pleasure Psal. 74. 21. Or Thou shalt inherit or thou shalt possess all Nations q. d. Thou whether they will or no shalt have power over Jews and Gentiles for thou art Lord Paramount and the true Possessor of all Nations they are all within thy Jurisdiction add Dominio aâ—d therefore seeing that office belongs to thee â—â—ke it into thine own hand and do Justice for thy people Let no Tyrant take thy right and authority from thee for thou dost and for ever shalt possess as thy proper peculiar all Nations whatsoever Question But how comes the world to be câ—lled Gods Inheritance when the Church of God is frequently calleâ— his Portion and his Inheritance Deut. 32. 9. Psal. 135. 4. Isai. 19. ult Mal. 3. 17. Answer The answer is eaâ—â—e 1. All the world is Gods Inheritance by right of Creation and perpetual preservation But his Church is his by right of Redemption and peculiar appropriation to himself It is his portion and peculiar Treasure above all people he looks upon all the world but as lumber dross and refuse in comparison of his people Psâ—l 119. 119. They are his Jewels his * Segullah his sâ—lect portion and rich treasure which he values at the highest rate Some would make this Verse a Prophesie of the Kingdom of Christ when all Nations shall be subdued to him and be given him for his Inheritance according to that Psal. 2. 8. Heb. 1. 2. Rev. 11. 15. But the Prophet speaks not here of Christ or of the last Judgement but of the General providence of God whereby he governs the Kingdoms of the world with the Scepter of righteousness Gen. 18. 25. Eccles 3. 17. defending the good punishing the bad preserving Laws publick Peace Justice and Order and though he hath committed the custody of these to Magistrates who are his Deputies yet he himself is the chief Judge and when they neglect their duty then he appears The sum of all is this O Lord since the iniquity of ungâ—dly Mâ—gistrates is so exceeding great not only amongst thy own people but even through the whole world righteousness is fled and justice cannot be found the
Thou art wicked and to Princes Ye are ungodly Iob 34. 18. The interrogation is a strong negation Kings must be courted with soft and silken language If Elias and Isaiah do otherwise they being moved extraordinarily are no copies for us to write after As some sin in their words by uncivil language so others in their works by their unseemly carriage towards the Magistrate Surely the world is near its end that there are so many dregs appearing such brutish persons in it that have not only banished piety but humanity They neither reverence the rulers nor honour the antient How many are in their principles antiministerial and in their practices antimagistratical As Nazianzen observeth of the Arrians they began in blasphemous language against the Deity of Christ but ended in tumultuous carriage against the peace and tranquillity of the Common-wealth They plead for a Christain liberty with their mouths but the vote of their hearts carrieth it for an Antichristian licentiousness The time was when a Magistrate came by the young men that saw him hid themselves either for reverence of Iobs person or least they should fail in their respectfull behaviour towards him or least he should spie somewhat amiss in them and the aged arose and stood up in token of honour and to shew respect to him Iob 29. 8. but now the tide is turned We are fellow-creatures say some and therefore we must be fellow-beasts taking no notice of nor shewing any respect to one more then another But now saith Iob they that are younger then I have me in derision whose fathers I would have disdained to have set with the dogs of my flock and now I am their Song yea their by-word they abhor me they flee from me they spit in my face Job 30. 1 9 10. So low indeed are they whom God hath set on high through the pride and prophaneness of mens hearts One observeth of the Persians that when they came into the presence of their Prince they drew their hands into their sleeves in token of reverence and loyalty But how many Christians come short of heathen and that which is saddest of all under the pretence of religion But such must know that by contemning such men they contemn God They have not rejected thee saith God to Samuel but they have rejected me I Sam. 8. 7. not so much thee who art but my Minister as my self who being their Supream Lord do rule by thee as my Deputy As Magistracy is Gods Ordinance by despising this order which is by divine appointment they despise its author as Magistrates are the resemblance of his glory Gods Glories by contemning the picture they contemn the person and they that thus dishonour God shall be lightly esteemed by him They thae resist the Magistrate shall receive to themselves damnation Rom. 13. 2. My second use will be by way of Exhortation First to Inferiours If the God of Heaven hath appointed Magistrates to be as Gods on earth it exhorteth us to honour them Honour the King 1 Pet. 2. 17. faith the Holy Ghost Honour to whom honour belongeth Rom. 13. 7. There is honour due to our civil as well as to our natural Parents so much is expressed in that standing Law of God the fifth Commandement Exod. 20. Though they are to be honoured as Gods yet not as the true God civil respect is due to them not divine Yet some Roman Emperours out of intolerable pride have affected to be called Gods and commanded others to sacrifice to them This civil honour is to be visible 1. In giving reverence to their persons 2. In yâ—elding obedience to their righteous precepts First in reverencing their persons Magistrates are honoured by God and therefore may well be honoured by us Those who are dignified by God must not be debased by men We ought to honour them in our hearts by standing in aw of them by esteeming them as they resemble God Prov. 24. 21. and are in his place to be higher and worthie then others Thou art worth ten thousand of us say they to David 2 Sam. 18. 3. The godly people counted King Iosiah The breath of their nostrils Lament 4. 20. And the Holy Ghost brandeth them for sons of Belial that despised Saul in their hearts though he were a wicked King 1 Sam. 10. 27. In our carrihage we must honour them by rising up to them Ioh 28. 9. by bowing the body to them 2 Sam. 24. 20. by silence when they speak Iob 29. 9 10. Honour is an outward signification of that inward reverend opinion which we have of them for their dignity and greatness They are honoured in our speeches The Patriarchs call Ioseph their Lord Gen. 42. 10. and themselves his servants vers 19. Paul calloth Act. 26. â—5 Most Noble Festus Hester 5. 8. If I have found favour in the sight of the King and if it please the King to grant my Petition and to perform my request saith holy Hester to the Heathen King It is reported of the great Grand-father of Fabius Maximus that though he had been five times Consul and had obtained many triumphs for divers honourable victories yet when his own son was Consul he willingly submitted him self to him served under him as his â—ientenant followed on Horseback his son in his triumphing Chariot But such Heathen will rise up in judgement against many Christians Secondly your honouring them must appear by your yielding obedience to their lawful ptecepts In the Kingdom of Christ this is wonderfu saith Zanchy That he willeth and comman deth all Princes and Potentares to be subject to his Kingdom and yet he willeth and commandeth that his Kingdom be subject to Princes and Potentates Tit. 3. 1. Put them in mind to be subject to Principalities and Powers and to obey Magistrâ—tes Subjection notes their acknowledgment of obedience to be due and obedience notes the act it self of obeying or the practice answerable to the fore-mentioned principle By Principalities are meant those that have the Supreme power as Kings or chief Magistrates Powers signifie such as exerciâ—e delegated authoriâ—y and hold from those higher Powers as Presidents of Provinces Lieutenaâ—ts of Counties Judges Justices Maiors c. Now put them in remembrance Men are apt to be forgetful both of obedience to God and the Gods Naturally we are so proud and high that we are unwilling to stoop to those that are higher and therefore we had need to be put in mind of our duties to submit our selves to every Ordinance of man for the Lords sake whether to the King as Supreme or unto Governours as unto them that sent by him 1 Pet. 2. 14. Good Rulers we must obey saith one as God bad for God But take notice I say Magistrates must be obeyed in their lawful commands If a King saith our Civil Law giveth laws out of his own Territories he is not to be obeyed And if Magistrates command what God forbiddeth
a dirty pickle his children are in Suppose he seeth the dirt of drunkenness of uncleanness of squeezing tenants of prophaning the Sabboth of scoffing at godliness of irreligion and atheism in your houses and immediately carryes your cloaths to God as the Patriarchs did Ioseths coat For he accuseth men before God day and night Revel 12. 10. Saying Lord is this thy sons coat Know now whether it be thy sons coat or no. Gen. 37. 32. Do thy children use to carry themselves as my children Surely these are of their father the Devil Can you imagine that God should own you No certainly as the Pope disowned the Bishop when the Emperour had sent the Buffe-coat in which he was taken prisoner and deliverâ—d him up to justice he will not dishonour himself by owning you Nay how can you expect but that Jesus Christ who sitteth by and heareth the indictment against you who useth to appear as an Advocate for others when the Accuser of the Brethren pleadeth against them should even second the Bill against you and say to God as Moses Deut. 32. 5. They have corrupted themselves their spot is not the spot of Gods children they are perverse and crooked persons Father these are sins not of weakness but wickedness they are not infirmities but enormities they are not the spots of thy children Those that cast thee out of their hearts and let the flesh have the Supremacy there that cast thee out of their houses and let the world have the Superiority there Those that make no conscience of thy day and their duties whose whole care is to be honoured and enriched whose heat and fervour is for credit and profit and put thee off with a few fragments of time and a few scraps of their estate which they can spare from the world and flesh those sin like wretches like rebels not like Saints like sons Their spots are not the spots of thy children There are spots which may be and spots which cannot be the spots of Gods children All sins are unsutable to but some sins are inconsistent with sonship yea the preheminence of Adoption doth absolutely deny the predominancy of any corruption When Antigonus was to go to a place that might probably prove a temptation to sin he asked counsel of Menedemus what he should do He bade him only remember he was a Kings son So say I to you that walk every day in the midst of many snares of temptations and therefore should have the greater care and circumspection Remember that ye are the sons of rhe King of Kings and do nothing unworthy of the name by which he calleth you or the place to which he hath called you It might have been a cutting word to the heart of Brutus whose hand was then stabbing Caesar What thou my son Brutus I could not have expected better from a slave but little looked for this from a son How think you can the Lord take it that you who are his children should wound the Body of his Son with oaths and curses his sacred laws by wickedness and wilful disobedience I beseech you be exceeding holy that ye may shew your selves to be children of the most High In this the children of God are manifest and the children of the Devil He that doth not righteonsness is not of God I Iohn 3. 10. If ye therefore call on the Father who without respect of persons will judge every man according to his works pass the time of your sojurning here in fear 1 Pet. 1. 17. forasmuch as ye know ye were not redeemed with corruptible things as silver or gold from your vain conversations received by tradition from your fathers but with the precious blood of Christ as of a Lamb without spot and blemish vers 18 19. It is written of Boleslaus one of the Kings of Poland that he still carryed about with him the picture of his Father and when he was to do any great work he would look on the picture and pray that he might do nothing unworthy of such a Fathers name So when you set about any busines desire and labour that you may do nothing while on earth unworthy your Father who is in heaven Nay further the Holy Ghost calleth you Gods How godly then should you be how unsutable are the works of the Devil to them that have the name of God! God is light and in him is no darkness at all and should not the Gods shine brightly with the light of holiness and abhor all deeds of darkness The Gods of the Heathen were taxed with several crimes Iupiter with uncleanness Iuno with passion c. Hence saith Austin the Heathen took liberty to sin because their Gods were represented to them as patterns or approvers of such actions As Charaea in Terence Non ego facerem quae Jupiter fecit Should I be backward to what the God himself was forward But the God of Heaven is far from such things He is the holy One of Israel holy in all his wayes and righteous in all his works His Nature is the pattern of holiness his Law is the rule of holiness Holiness is his Essence his glory himself Psal. 89. 13. A God of truth without jniquity just and right is he Deut. 32. 4. There are many spots in our Moons but not the least spot in this Sun of Righteousness Now therefore you that have his Name should get his Nature and be pure as he is pure The Name of God is an honour to yon O be not you a dishonour to it Iames 2. 8. Do not O do not blaspheme that worthy name by which ye are called How holy should you be in your hearts how watchful over your words how wary in your works how faithful in your families how conscientious in all companies for the most High hath said Ye are Gods Alexander having a souldier of his name that was a coward bid him either learn to be valiant or be no more called Alexander So say I to you that have the Livery and Name of God and do the drudgery of Satan either learn to be holy to be good or be no more called Gods Sir observe it is it comely for a God to swear for a God to wrong his neighbours for a God to prophane Gods day for a God to despise godliness and godly men for a God to keep company with those that are of their father the Devil for a God to live without God in his affections house and conversation Blush O guilty Justice or Ruler and be ashamed and either amend thy life and nature or disown this name of God I have sometime read of Luther that he used to repel the darts of temptations with this shield I am a Christian. I cannot do it O would you but think when your hearts or lives are swerving from God I am called a God and cannot may not do the work of the Devil I may not do any thing unworthy the name of God it might be helpful to
chief business which the most high God hath given them to do Other things of what nature soever which come within the reach of their care are questionless much inferiour to this And this they should do Partly by their patterns in being examples of godliness to their people Their lives should be so exact that they should be able to say as Gideon Judges 7. 17. Lock on us and do likewise or as Paul Walk as ye have us for an example Partly by your precepts your edicts and commands should be like those of Asa 2 Chron. 14. 2. 4. Asa did that which was right in the sight of the Lord. He commanded Judah to seek the Lord God of their Fathers and to do the Law and the Commandment Mark upright Asa did not leave men to choose their religions nor to live as they listed but be commanded them to obey Gods Law He did not strictly enjoyn the payment of Taxes or Customs and such civil things and leave it as a matter of indifferency whether men would mind religion or no but his Laws did enforce and confirm the Laws of God as far as he was able Partly by countenancing maintaining and providing able Ministers 2 Chron. 19. 8. 1 Cor. 9. 13. for the Church as also by taking care that they discharge their trusts faithfully 2 Chron. 29. 3 4 5. 1 Chron. 16. It is observed of Iulian the Apostate that to root up Christianity he disgraced the Orthodox Ministry took away Church maintenance and forbad Christian Schools and places of learning so Sozomen lib. 5. cap. 5. This very course is now cryed up the Lord prevent it The Prince indeed is not called to be a publike Preacher but he hath a call to see that none abuse that calling to the hurt or poyson of his people Partly by suppressing and discountenancing them whose doctrines or lives hinder godliness Suppressing evil is necessary for the promoting good Holy Asa removed his Mother from being Queen upon this very account 1 Kings 15. 12 13. The toleration of any in such sins is an intolerable sin And the jealous God will one day make Magistrates know that they shall bear his anger for bearing such evill doers as blasphemers and Hereticks are I speak not against a true Christian liberty in things that are indifferent or in things that are not fundamental but I cannot but speak against this Antichristian licentiousness which is though under other terms so much pleaded for It may well make a dumb child speak when his Father is so deeply wounded in his Word Honour People and Ordinances as he is in our dayes If State-reason compel men to suffer it they must know that it will prove State-ruine Shall it be treason and death to speak thus and thus against men that are morâ—al weak Gods and shall it not at all be penal to blaspheme the Almighty and Everliving God in denying his Truths which are more worth then the whole world Surely Blasphemies Idolatry and Heresies sins against the first Table are greater as being more directly and immediately against God then sins against the second Table and therefore deserve punishments vide 1 Kings 18. 18. Exod. 21. 17. Levit. 24. 10. to the 17. v. Iob 31. 25 26 27. Deut. 13. per totum though care should be first had and means used for the informing and reforming such offenders Suffer me as Elihu said Iob 30. 2 3. a little and I will shew you what I have to speak on Gods behalf I will fetch my knowledge from Scripture and will ascribe righteousness to my Maker Because in our unholy and therefore unhappy dayes the very duty which I am urging the Magistrate to is questioned as many other truths are I shall speak a little to it This Popish doctrine is now almost generally entertained That Magistrates have nothing to do in matters of Religion as some others Jesuitical tenents are now on foot Parsons the English Jesuite in his memorial for Reformation adviseth that all the Colledges in the Universities with their Revenues should not be imployed as now they are for the eâ—couragement of godliness and learning but be setled on six men and also what ever Mannour or Parsonage belonged to the Church that no mans conscience be pressed for matters in Religion That there should be no fixed Ministers only some Itinerary Preachers This is the way saith he for Popery to flourish in England though he nameth more wayes But that Magistrates ought to meddle in matters of Religion and promote it to their power may appear clearly to them that are not wilfully blind First from the practices of godly Rulers What Asa did hath been already mentioned Hezekiah was a Prince that did also promote Piety 2 Chron. 29. 2. 3 4 5. 25. 30. in 2 Cbron. 30. 5. which places are large therefore not here recited but full to our purpose wherein Hezekiah commanded the Levites to sanctifie themselves to praise the Lord with the words of David and both Priests and People to keep the Passeover So Iosiah 2 Chron. 34. 3. ult And the King stood in his place and made a Covenant before the Lord to walk after the Lord and to keep his Commandements And mark he caused all that were present in Jerusalem and Benjamin to stand to it And the Inhabitants of Jerusalem did according to the Covenant of God And Josiah took away all the abominations out of all the Countries that pertained to the children of Israel Observe And made all that were present in Israel to serve even to serve the Lord their God And all his dayes they departed not from following the Lord. He made them to serve the Lord both by his precepts and by the punishments he inflicted on them that would not This text can never be answered All the subtile evasions which Jesuitical heads have used to make it invalid could never do it For if as some affirm it is not binding to us under the New because it is delivered in the Old Testament then Faith in Christ and Repentance which are the sum and substance of the Old Testament are void also and so they may rob us if we will believe them both of our Saviour and Salvation Nay an Heathen King enacted a law that whosoever would not obey the Law of God as well as the Law of the King that judgement should be executed speedily upon him whether it be unto death or to banishment or confiscation of goods or imprisoment Ezra 7. 26. And for this Law holy Ezra blesseth God v. 27. so Ezra 6. 11. Dan. 3. 29. Besides these patterns in Scripture we have the like in Ecclesiastical Writers Constantine a godly Emperour purged the Church of Idolatry and established the worship of God by his own Imperial commands Iovinian also and Theodosius by their Royal Edicts set up and restored the true Religion which Iulian and Valens had put down and discountenanced Secondly The precepts given by
Gen. 26. 12. T is reported of Maxinilian the Emperor that as oft as he passed by the Gallows he would put off his Hat and salute it with a Salve Sancta justitia All hail Holy Iustice. Of all people Christians have most cause to bless God for it for they are exposed more to the malice of wicked men by reason of their profession and principles which are so opposite to the wayes of the world so that they are as Lambs amongst Lions as Sheep amongst Wolves as a Lilly amongst Thorns which would soon be devoured did not the great Shepherd of the flock raise up Shepherds under him to defend it These are the Ministers of God for our good 1. For our natural good for our lives 2. Civil good for our Estate 3. Mortal for defence of us in goodness 4. Spiritual to protect the Gospel and this good is reduced by the Apostle to three heads 1 Tim. 2. 2 Peace Piety and Honesty They are a means under God to preserve the lives of us and ours our Goods Sabbaths Ordinances and all that is neer and dear to us So that when Government fails 1. Order fails 2. Religion fails 3. Justice fails 4. Strength fails 5. Wealth fails 6. Honour fails 7. Peace fails all this is abundartly proved by a learned Pen. As where there is no Ministry the people perish so where there is no Magistracy the people come to ruine Prov. 11. 14. These are Shields to defend us Fathers to tender us yea nursing Fathers to carry us in their bosoms Pillars that under God uphold the world that it fall not into confusion and the very life of the State Lam. 4. 20. How great then is the sin of those ungratefull men who vilifie Magistracy and by consequence do contemn the goodness and providence of God to the Sons of men yea they contemn that which is the greatest glory and choice priviledge of a Nation When David would set forth the glory of Ierusalem he tells us there sit the Thrones of Iudgement i. e. there sit the Judges who administer justice to all and keep all in Peace Psal. 122. 5. hence t is promised as a great blessing to an obedient people that they shall have Governours to rule them and their eyes shall see the King in his glory Isa. 33. 17. Ier. 17. 24 25. as t is reckoned for a choice mercy to have our own Sons for Prophets Amos 2. 11. To be taught by strangers who are called to the work is a mercy but to be taught by our own sons raised and fitted for the work of the Ministry that heightens the mercy I raised up your Sons for Prophets of your young men for Nazarites and as good Ministers are promised as a special blessing Isa. 30. 20. Ier. 3. 15. Rom. 15. 29. so t is promised as a special blessing that our Nobles shall be of our selves and our Governours shall proceed from the midst of us Ier. 30. 21. Strangers shall not rule over them nor keep them in slavery but they should have Governours of their own that would be tender over them T is a sign of Gods love to a people when he gives them Rulers that will execute justice amongst them 1 Kings 10. 9. 2 Chron. 2. 11 9. 8. when a people is but willing to obey Violence shall no more be heard in the land nor wasting and destruction in their borders but he 'l restore their Iudges as at the first and their Counsellors as at the beginning Isa. 1. 25. 60. 18. and under them shall all humane abilities be improved to the highest apex and utmost excellency all callings Laws Learning Valour Religion Arts and Faculties thrive and flourish with much happiness and success under the wings and warmth of a Godly Government Oh then let us bless the God of Heaven who is pleased to Govern man by men as t is a mercy in the church that he teacheth us by men like our selves so t is a mercy in the State that he rules us by men who are or at least wise ought to be sensible of our Infirmities and to whom we may have familiar recourse in our necessities if the Lord himself or an Angel should appear we could not endure the sight t is a great mercy and argues his tender love unto mankind that he hath set his own name upon our Governours and adorned them with the gifts of his Spirit fitting them for such noble employment 6. Since Magistrates are set up by God t is our duty to Reverence them as his Vicars and Deputies and that not only for fear of his wrath which yet must not be slighted Prov. 16. 14. 19 20. but out of Obedience to Gods command who bids us honour them Rom. 13. 5. and joins them with himself Prov. 24. 21. 1 Pet. 2. 17. This Reverence must be Corde Ore Opere 1. It must not be complemental but Cordial we must not once harbour an evil thought against them 〈◊〉 God will find out a way to reveal and revenge it Eccles. 10. 8. 20. But we must pray for them What if they be Heathens and Persecutors and neglect their duty yet we must not neglect ours Numb 27. 16. Dan. 6. 21. Nero Decius Dioclesian were Heathenish Tyrants yet he bids us pray for them 1 Tim 2. 2. and the Primitive Christians prayed for such Magistrates are encompassed with many cares fears dangers and difficulties we should therefore by Prayer hold up Moses his hands that he faint not and beseech the Lord to enrich them with all graces fit for their places as Knowledge Zeal Sincerity c. As every one receives benefit by the Magistrate so every one should pray for him and bear his part in this service as those busie Idolaters did in their blind way Ier. 7. 18. the Children gather wood the Fathers kindle a fire and the women knead the dough every one doth something Magistrates and Ministers of all men have most need of our Prayers they are the common Buts against which Satan and his agents shoot all their arrows he overlooks small and great and dischargeth principally at the Kings of Israel Many can rail but few pray for them which makes things go so ill with us Besides in Praying for them we Pray for our selves in their Peace lies our Peace and the Peace of the Churches hence Gods people when they were Captives in Babylon yet must pray for its Peace on this very account Ier. 29. 7. Besides Kings hearts are in the hand of God and at the Prayers of his People he turns them Nehmiah 2. 4. Hest. 4. 16. 5. 2. Iob. 12. 24. Prov. 21. 1. Yea we must not only Pray but Preach for them too Titus 3. 1. men must often be put in mind of their duty to Superiours many look upon themselves as fellow-creatures with Magistrates but God will have men know their places and learn subjection 2. We must give them
Reverent and respectfull Titles Aaron calls Moses my Lord Exod. 23. 22. The woman of Tekoâ— calls David an Angel 2 Sam. 14 17. and so doth Mephibosheth 2 Sam. 19. 27. They are the Fathers of our Countrey and he that curseth Father or Mother must die for it Exod. 20. 12. 21. 15. 17. Reviling speeches do rather exasperate then mend men T is our duty to make the best construction of their actions interpreting nothing Sinisterly but concealing their infirmities and with Shem and Iaphet go backward and cover them we must not suffer them in their persons or actions to be traduced or dishonoured but if we must as occasion requires lay down our lives for our Brethren then much more for the Fathers and defenders of the Nation 1 John 3. 16. T is therefore made the brand of Libertines and profane persons to despise Government and to speak evil of dignities 2 Pet. 2. 10. Iude 8. 3. By Reverent Gestures uncovering the Head bowing knee and making obeysance to them as Nathan and Araunah did to David 1 Kings 1. 23. 2 Sam. 24. 20. So when Ioseph was made Viceroy and Governour of Aegypt they cry before him Abrech bow the Knee Gen. 41. 43. Our deportment before them must favour of Humility and not of Insolency Levit. 19. 32. Iob. 29. 7 8. Eccles. 8. 3. Next to the honour which we owe to God himself we owe respect and ought to honour Magistrates by a prompt obeying their just and lawfull commands in Civil and Political affairs 1 Sam. 22. 14. As our obedience to God so our obedience to the Ministers of God should be made known to all men Rom. 16. 19. T is reported of the Kings of Peâ—u that they were wont to use a Tassel or Fringe made of red Wool which they wore upon their heads and when they sent any Governour to Rule as Viceroy in any part of the Realm they delivered him one of the threads of their Tassel and for one of those simple threads he was as much obeyed as if he had been the King himself Yet the Laws of men do not simply and per se bind the conscience but only derivative so far as they are grounded on Gods Law and are agreable thereto We must so give to Caesar his dues that we rob not God of his Luke 20. 25. for the Subject is not bound to obey in all things but only so far as Gods glory is untoucht Hence the Lord punisht Ephraim for obeying the sinfull commands of wicked men Hosea 5. 11. and the Israelites smarted for obeying Ieroboams wicked command in worshipping the Golden Calves 1 Kings 12. 29 30. In this sense we may not be the servants of men 1 Cor. 7. 23. T is true we may and must obey their hard commands but never their sinfull We must so honour the King that withal we fear God Prov. 24. 21. 1 Pet. 2. 17. and obey them in but not against the Lord Epâ—es 6. 1. Such flatterers as obey their wicked commands are great enemies to them and help to bring Gods Judgements on them In such cases we should answer as they did Acts 5. 29. whether it be better to obey God or man judge ye T is no dishonour to an earthly King to see the King of Kings served before him the Midwives are commended and rewarded by God for disobeying the wicked command of Pharaoh Exod. 1. Heb. 11. 23. We must yield Passive obedience where we cannot yieild Active as the three Chaldean worthies submitted to the fire when they could not actively obey the Kings command Dan. 3 18. We desire to give as much to the Magistrate as the word of God gives him and if any give him more the more shame for them there is more of flattery then honesty in it See this Question An lâ—ges humanae obligent câ—nscientiam more fully debated in D. Davenant de Judice ac norma fiâ—ei cap. 26. D. Andrews on the fifth Commandment chap. 4. p. 336. Ames CC. l. 1 cap. 11 12. Rutherford of Church Government p. 201. Sharpius Loc. com P. 2. pâ—g 240. Alsteds CC. p. 340 342. Gerhard de Magistrat Pâ—lit p. 355. Musculus loc com 645. p. folio Ames CC. l. 5. c. 25. q. 4. 4. By a cheerfull Paying all Tributes Customs Taxes to them The godly render it as willingly and pay it as cheerfully as if t were a free gift Luke 20. 25. Rom. 13. 7. So did Christ Mat. 17. 25. Tiberius Caesar was a notorious wicked man yet Christs commands that Tribute be paid to him Mat. 22. 21. The state cannot subsist nor Peace be maintained without great cost and charges Yet Magistrates must take heed of increasing the Taxes and burdens of their people when no necessity compells but only to please their own Lusts and Luxury God threatens such Ezek. 45. 9. Micah 3. 2 3. Nothing raiseth Sedition and Rebellion sooner in a Nation then such over-reaching practices this cruelty lost Rehoboam ten Tribes at a clap 1 Kings 12. 14 16 19. T is a scandal which wicked men in all ages have fastned on the Godly that they are Rebellious Seditious troublers of the State enemies to Caesar c. whereas there are not Nobler and beter Subjects in the world then such as truly fear the God of heaven These Pray for Rulers when others curse swear drink Healths and break their Laws These obey for conscience others for fear of punishment only These are ready to venture their lives and estates for their honour when the wicked at a pinch will leave him and forsake him They are Sons of Belial that despise Soveraignty 1 Sam. 10. 27. and seditious Sheba's that rise in rebellion against it 2 Sam. 20. 1. As for Gods people they are of those that are faithfull and peaceable in the land and so far from sedition that they quietly bear even the cruellest Tortures of the Vilest Tyrants T were easie to shew that none can be truly Loyal but such as are truly Religious Those that are unfaithfull to God how can they be true to their Soveraign He that fears not God will never honour the King Religion takes away that ferity and brutishness of spirit which is in men and makes them obey out of conscience to Gods command Objection Were they good men I could willingly obey them but our Rulers are wicked men and cruel Tyrants they care not what burdens and Taxes they lay upon us they do not only fleece but â—â—ay us they tear our flesh and suck our blood and must we obey such Answ. As Servants must obey not only good and gentle Masters but also the froward and perverse Heathenish ones 1 Pet. 2. 18. so far as their commands cross not Gods commands so subjects must obey not only pious and mild Governours but also harsh and cruel ones in external and civil things usque ad aras so far as may consist with