in His Name and somtime He even on earth executeth judgement in the view of the world on evill doers that man may say Verily there is a God that judgeth on earth as wel as a God that will judge from Heaven Ps. But in the Originall their spot is in the future because he hath appointed a day wherein Hee will judge the world and sentence against every evill Work and Worker is not executed speedily He is so patient and long-suffering giving every one time to judge themselves and that with a promise If yee will judge your selves you shal not be judged Thus for the explication of the Words But I hasten to the Divine truths holden out in these Words 1. I see that the high and Honourable Tittle oâ— being gods is given here to Judges and Magistrats especially to the Supream One even be his Great and only Almighty Jehovah and that Kings hold their Câ—own Scepter and Sword Honour Power and Authoâ—ity immediatly from God v. 6. Ego dixt Dii est is 2 That it is expedient yea sometimes necessar that those Magistrats Judges and Law-givers be congregat together and that lawfully by the Power and Authority of the Supream Magistrat for the Word Guadah signifieth only such a Congâ—egation as is cited and convocat together be Authority being come from Jagnad condicere coetum judicere locum tempus conventus see Ex. 12. 3. 21. convocat be Moses is thus called There is an Hebrew Word Kalah that signifieth any though tumultuary and unlawfull meeting as Ex 32. 1. as well as lawfull but Guadah is never used but for a lawfull Congregation gathered citante Magistratu and a Synagogue be the Archi-Synagogues named were no other lawful Synagogues Acts 18. 8. 17. As the light which for three dayes was dispersed throw the whole Heavens Hee was pleased to gather together in one body and unite into one Sun that that one Star might be the Treasury of Light both to Heaven and Earth to show how well this God of Order loveth the union and reduction of all things of one kinde to their own head and center so the general Light diffused in the three dayes was called together and compassed in one Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Stars Ye are my Lords and Stellae primae magnitudinis yet one must be to you thus convocat your Sun by whose Authority alone ye come together and by whose lightsome Beams heat and influences you are countenanced and cherished in this your Congregation and so you give light to the Inferiour World yea so pleasant is this subordination to the God of Order that when He had made two great Lights in the Firmement The one to rule the Day the other the Night Gen. 1. 16. Yet will he have all the World taking notice that the one of them borrowes all its Light from the other If ye be fair as the Moon he is clear as the Sun ere Ye can be terrible as an army with banners If ye be all of you the Sons of the most High yet is he the first born whose priviledge it is Be thou Lord over thy Brethren and let thy Mothers Sons bow down to thee Gen. 27. 29. And so God hath given in the Heavens an Sacred Emblem of the Royal Monarchick Power in a subordination of all Powers unto Him as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no coordination with the Supream Power Nec Regna socium ferre nec tae dae sciunt The Throne and the Bed admit of no rivals one or many he must then be as your Sun Aureo vitalique calore suo vos cunstos creatque fovetque alitque Ps. 19. 6. 7. And therefore when the 70 Elders were to ease Moses of his insupportable burthen under which he groaned and complained to the Lord Numb 11. 16. 7. The Lord himself commandeth those 70 to come to the doore of the Tabernacle of the Congregation and there I will come down and talk with Thee and I will take off the Spirit that is upon Thee Moses and I will put it upon them and they shall bear the burden of the people with thee O the great necessity then of their Dependance on their Supream Lord How is it here eminently and clearly holden out while He calls the Spirit of Government gevin the 70 Elders which were the Parliament of Israel No the Spirit of God though it be so mediate but the Spirit of Moses from Him the Power is derived both for Convocation Gubernation and Action So that KINGS are that same to the State Politick which humid radicall is to the body naturall for as when it is dryed up the blood becomes pituit and hurtfull Predominant humors do infest the body so in those Dayes wherein there was no KING in Israel See what fell out Judg. 17. 6. c. 3. Observ. The presence of God as it is exceeding necessar to those Gods thus convocat so is it given and performed as is promised 4. That this his presence is in posture of standing and that God is very attentive and diligently observeth their whole carriage in all particulars coming before them And as it is spoken of the land of Israel as its Pâ—iviledge The eyes of the Lord thy God are alwaies upon it from the beginning of the Year to the end of it Deut. 11. 12. So from the beginning of Your sitting down to the close the Eyes of the Lord Your God are upon You even those Eyes of the Lord which run to and fro thorow the Earth to show himself strong in the behalf of those whose heart is perfect 2 ch 16. 9. 5. That this God who standeth as a Witnesse will sit down as a Judge the only Judge And this is in futuro This judge is so mercifull that He giveth those Judges yea all Men tyme to Judge themselves and fit them for Judgement 6. That He Judgeth in medio and that You all shall be gathered by His Angels on his Right or Left Hand and hear His sentence whcih shall stand in force to all Eternityâ— So that You may all say of Your selves of those Words as David saith of Himself Ps. 102. 10. Thou hast lifted mee up and cast me down again O how highly are Ye exalted be Him from whom promotion cometh In the first But O how low are Ye laid in the close of this verse when brought to the bar before this Righteous Judge 1. Doct. That this high and Honourable Title of being Gods is given c. To Judges and Magistâ—ats qua tales and therefore in a higher Degree to him who is higher be the shoulders then You all They are fiâ—st intituled so be the Prophet v. 1. And least this should seem to drop from the pen of the Prophet without a warrand from him by whose Command they speak the Lord is brought in v. 6. speaking Emphatice Ego dixi Dii estis and this is not only verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if I may call it so 〈◊〉 〈◊〉 〈◊〉
5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou shall not speak evill of the Ruler of thy People and by the Law you know what punishment is due to those that curse their Father or their Mother Ex. 21. 17. Pro. 30. 17. And the King is Pater Patriae the Father of His Countrey Yea it is Registrat in Sacred Scripture what the Lord did to Miriam though the Sister of Moses the supream Magistrate because of the Ethiopian Woman whom he had married no sooner is the Word come out of her mouth but the Lord is seen at the door of the Tabernacle in a cloud Nub. 12. 2 3. And as her Tongue swelled with proud aspersions against the lawfull and Supream Magistrat so is she smitten with a deforming and defiling Leprosie and seven dayes was She shut out of the Camp and not healed till Moses cryed unto the Lord for her One man may kindle a â—re which all the World cannot quench a plague sore may infect a whole Kingdome Lastly If they be thus Gods then will not that God by whom they Reign resent and revenge the injuries done to them as done to Himself Surely when the People began to flight Samuel the Lord said They have not rejected Thee but Me. And David sayeth Those that seek my soul to destroy it will the Lord bring down to the lower parts of the earth They shall be a portion to Foxes but the King shal rejoice in God 2 Sam. 1.7 Foxes they are and such shall their portion bee Hath any Nation delivered their own Gods with their own hands to burned surely the verie Lycaonians honoured Paul and Barnabas much supposing him to be their Jupiter and Mâ—rcurius Act. 14. The very Heathen man said when a Bird chaâ—ed did flee to him for refuge I will not deliver thee into thy enemies hand since thou hast fled to mee for a Sanctuary Two sad acts and sinfull in this kind which are displeasing to this God by whom they Reign I cannot but mention the delivery of the Sucred Person of the one into his enemies hands the denying of the interest of our dread Soveraign the other But in all those Acts there is a great difference betwixt the Actors the Theologs distinguish a threefold Ignorance the first is natural to all men alienated from the Life of God through the Ignorance that is in them Eph. 4. 18. The next is voluntar this saith Peter willingly they know not 2 Pet. 3.5 The third is judicial while men receive not the truth with Love but imprison their knowledge they have of God he gives them Judicially over 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to a mind that can not discern Philosophers have a distinction betwixt ignorantia purae negationis and pravae dispositionis I shall adde a third pravae tentationis and so a little compare the denying the delivering of our Lords Christ in these Three Apostles were guilty of denying our dear Lord Paul who persecuted him but was received to mercy because he did it ignorantly Peter who denyed him throw a surprising tentation and was pardoned by his threefold confession daring to affiâ—m that he who betrayed him knew all things knew his heart loved him And Judas who betrayed him for love of money and in delivering our blessed Lord to Pilat three Actors they were 1. The people that did it ignorantly to please their leaders or 2. The Pharisees who did it of envy because he Ecclipsed his Glory And Judas again for 30 peeces of Silver To some we may say as our Lord did Father forgive them they know not what they are doing But if any through love to the wedge of Gold have done so to the Lords Anointed Ones let it be Mithridat in their meat Wormwood in their Cup a gnawing Worm in their Conscience a ded Flee in all their Oyntment a moth in their Estate and Garment Josh. 7. And let it do them no more good nor the golden wedge did Ahan which brought the stones about his ears or Naboths vineyard did to Achab or the two Talents to Gehazi 1 King 21. 2 King 5. 27. Who view Scripture aright shall â—ee that the Lord himself hath made such a distinction in that first insurrection against Moses and Aaron Numb 86.2 Corah kindled the fire the 250 Princes added fewel to it all Israel warmed themselves by it yet only the Incendiaries perish God and Moses know to make a distinction betwixt the head of a faction and the train betwixt Absolon and those that follow him with a simple heart 2 Sam. 15. 11. These that have been leaders have ever been plagued the other lesse censured forgiven yea prayed for oft times But against David the Father the man according to Gods own heart and Solomon the Sonne the wisest of the sons of men they were 3 great and Archenemies Absolon in the State Achitopâ—el in the Counsel and Army Abiathar in the Church conspyring with Adonijah and against all those God write his indgnation in Characters of blood and contempt Absolon as a paricide was exemplarly lifted up as a spectacle of Gods wrath and pierced with three Darts by Joab 2 Sam â—â—â—â—4 The first for his sin against God that when he me minded Rebellion he pretendiâ—â—â—ligion he is become so religious forsooth he must go and pay his vowes at Hebron 2 Sam. 15.7 The second Dâ—rt he gave him for his unnaâ—ural insurrection against his own Father to be a monument of his wrath unto all generations to stubborn rebellious and irreligious children The third for his cursed and â—reacherous rebellion against the KING Ahitophel whose Wisdome was such that he was looked on as an Oracle from God yet dyed as a fool that he hanged himself 2 Sam. 23. 17. Abiathar was deposed by Solomon 1 Kings 2. 27. and though â—t be questioned whether he did this as a Prophet or as King of Israel yet is it needlesse to dispute this Since we cannot deny this to Kings which is given to eveâ—y man by the law of Nature to defend himself and in so doing to kill ere he be killed if Solomon will not depose Abiathar Abiathar will depose Solomon Never was there a treasonable and treacherous plot against the Lords Anointed but this Gâ—d by whom they reign did signally avenge it when Corah Dathan and Abiram rose up against Moses The very earth opens its mouth to devour them at once Num. 16. 31. This Element was not used to devour such morsels it devours the carcasses of men but bodies informed with living souls never till now but as the Heavens hated to give them breathing in their Air so the Earth abhorred and hisâ—ed to bear such a burthen as a Traitor to the Supream Magistrat to have them stricken dead instantly on the earth had indeed been fearful but to see the earth at once both their executioner and their grave O this is dreadâ—ull and horrible who can but see how hateful seditious insurrections are to him who is the God of Order and can have
GODS SOVERAIGNITY HIS SACRED MAJESTIES SUPREMACY THE SUBJECTS DUTY Asserted in a SERMON Preached before his MAJESTIES High COMMISSIONER and the Honourable PARLIAMENT of the KINGDOM of SCOTLAND At Edinburgh the 31. of March 1661. By Mr. HUGH BLAIR Minister of the Gospel at GLASGOW Give unto Cesar the things which are Cesars and unto God the things which are Gods Mat. 22. 21. Jam pleno redeant tempora circulo Promissumqumque serant diem Cujus jussu homines nascuntur hujus jussu Reges constituuntur Irenaeus lib. 5. c. 24. GLASGOW Printed by ROBERT SANDERS and are to be Sold at his Shop ANNO DOM. 1661. TO THE TRULY HONOURABLE AND NOBLE LORD The EARLE of MIDLETON Lord Clairmont and Fettercairn His Majesties High Commissioner for SCOTLAND May it please your GRACE I Can not so overlove and overvalue this ensuing Discourse as to hold it worthy of Your GRACES judicious eyes much less of Your HIGHNESSE Patronage yet now my verie dutie hath commanded me to look thus high and tells it would be no lesse then injurious if I should not lay down my work where I discharged my service and that I should offend if I presumed not tâ—us Whether should the Rivers run but into the Sea whence they came This being first Preached upon a call from Your GRACE and the Honourable Court of PARLIAMENT and being a little Mite from one who desires to carrie in his bosome a Religious and Loyal heart to GOD the Supreme Law-giver and â—o our Sacred SOVERAIGN May it please Your GRACE therefore with an favourable aspect to look upon this as a present for CAESAR though a verie mean one yet the little All I have and as a testimonie of that Religiouâ— Reverend and due respect I owe to Your GRACE for the undeserved favour soown to Your GRACES humble and unworthie Servant knowing also that such Pieces are obâ—oxicus to the obloquies malice envy of some whether could I flee more rationally for shelter then â—o Your GRACES Paâ—rociny and Protection whose high understanding in all knowledge Divine and Humane and especially in these Primitive Truths here asserted is no mean accession to all Your otâ—er Noble and Heroicall indowments Much is now expected â—rom Your GRACE both by the Almightie GOD raising and reviving Your GRACE as another Joseph out of the Dungeon and another Jonah out of the bâ—lly of the Whale the depths of the earth And from Your Sacred SOVERAIGN thus exalting You to this highest Pinacle of Honour and for reviving the languishing Laws of this withering Nation Unto all which that Your GRACE may be sutablie answerable and that the LORD may make You eminentlie instrumentall as a skilfull Pilot to bring this tossed and only not sinking Vessell of this poor distracted Church and State to the desired Harbâ—rie of truth and peace and for restoring His MAJESTIES just Pâ—iviledges and Royal Prerogatives And that the Grace of GOD may be assistant to Your GRACE to go on in the Work of GOD and Your GRACES Master THE LORDS ANOINTED the breath of our nostrils Shall be the humble desire and heartie prayer of him who is lesse then the least of Your GRACES Servants So intreating this may passe under Your GRACES favourable Patrocinie And commending Your GRACE to the Protection of the ALMIGHTY GOD. I am and remain still Your GRACES in all humble observance and duty HEW BLAIR GODS SOVERAIGNITY HIS SACRED MAJESTIES SUPREMACY THE SUBJECTS DUTY PSAL. 82. 1. God standeth in the Congregation of the mighty He judgeth among the gods THere is here a Congregation yea a Congregation of great ones yea of Gods convocat and congregat together And O how necessary is Gods presence in all Congregations and Assemblies even as necessary as the presence of the soul is to the body naturall as necessary is his presence to the body politicall or as the Sun to the air and to the earth to recreate all with his light to revive all with his hot beams therefore Moses the supream Magistrate the hie Governour who was appointed to lead his people like a flock through the wildernesse he doth breath out this as the marrow of all his desires that the Lord would go alongst with him If thy presence go not with me let us not go up hence for wherein shall it be known here that I and thy people have found favour in thy sight is it not in that thou goest with us so shall we be separate from all the people which are on the face of all the earth Exod. 33. 15. And as his presence is necessary so it is promised here to you thus convocate together he who said Mat. 18.20 Wheresoever two or three come together in my Name there will I be in the midst of them in futuro here he performeth what he had promised and saith in praesenti God standeth c. Surely that deep wound given to his Disciples by our dear Lord Yet a little while and ye shall not see me filled their heart with so much sorrow that it was only curable by that plaister and promise Behold I am with you Mat. 18.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O that every one in this great Congregation might say from his personall experience with divine Bernard nunquam à te absque te recedo I never come to to thee in any Ordinance duty dispensation that I go away without thee without some lively stamp up on my spirit speaking thy presence with me expect then in faith and ye shall enjoy his presence even in him in whom all the promises of God are yea and Amen 2 Cor. 1. 20. Keep thy promise made to thy servants wherein thou hast caused us to trust Psal. 119.49 These words begin in the Hebrew Text as the sacred Bible with a Verb in the singular and a Name in the plurall Number Elohim Nitsab as Barah Elohim dii stat as dii creavit that as the ineffable mystery of the blessed Trinity of Persons is holden forth in the unity of Essence in the one so the presence of the blessed Trinity is holden out here or to point out the necessity of unity unanimity and sweet harmonie among you who are thus convocat together so what is in the Pluâ—all Number in the first and last words is in the Singular in the midst of the Verse that alone is Gods own Congregation as Grotius observes here which is thus lawfully convocat and united PSAL. 82. 1. God standeth in the Congregation c. There is here couched up together in these words three secret and sacred Riddles which only can be understood by these who plough with his Heifer 1. Here is Jehovah the only God yet mention of many gods yea these many gods convocat called countenâ—nced by this one God Hath not this great Jehovah said Thou shalt have no other gods bâ—fore my face but me Exod. 20.3 and Hear O Israel the Lord our God is one Lord Deut. 6. 4. Yet that same Jehovah here creating and approving many