A SERMON Preached before His GRACE the King's Commissioner And the Three ESTATES PARLIAMENT June the 15th 1690. On Psal 2.10 Be Wise now Therefore O ye Kings be Instructed ye Judges of the Earth By David Williamson Minister of the Gospel at Edinburgh The Second Impression Corrected and Amended â—Dâ—NBVRGH Re-printed by the 〈…〉 Andrew Anderson Printer to the King and Queâ—◠〈…〉 lent Majesties Anno Dom. 1690. A SERMON ON PSALM 2. Verse 10. Be wise now therefore O ye Kings be Instructed ye Judges of the Earth THESE things are clear 1. That David was Pen-man of this Psalm Acts 4.24 25. verses 2ly That this Psalm relates to the Stability of Davids Kingdom I make no Question But it 's most clear that it mainly concerns the Stability of Christ's Kingdom for many things in this Psalm cannot be applyed to David 3ly It 's clear this Text has a Connexion with the preceeding and subsequent Words Take this Paraphrase on the Psalm to make it out That the Opposers of Christ who Rebel against him but shew their Teeth and Labour in vain For the Lord will settle Christ's Kingdom in the visible Church Nill they will they and mock his Enemies and vex them till he ruine them for the Stability of Christ's Kingdom is decreed in the Covenant of Redemption and here it is revealed Christ shall have a full Victory and dash them by his Rod who will not be instructed by his Word And therefore it's incumbent to all especially to Magistrats to learn their Lesson and be wise in time to Adore Embrace subject themselves and do homage to Christ least if they kindle his Anger by provocation they be consumed in the Flame of his wrath This Text contains an Exhortation wherein we have 1. The Persons exhorted Kings and Judges 2. What they are exhorted to to take Instruction that they may be wise 3. The Connexion therefore be wise 4. The seasonableness of it now therefore if ever least it be too late afterwards when there is no place for Repentance I offer some Questions 1. What is that to be wise be Instructed Answ It is take your lesson from the Word where true Wisdom is to be found and Repent For he that hates Instruction is Brutish Prov. 12.1 And a Fool who rues it out of time when his Flesh and Bones are Consumed by severe Correction Prov. 5.11 12. And a Man is out of his Wits till he repent For it 's said of the repenting Prodigal Luke 15.17 When he came to himself he was not at himself before He that is in a course of Sin in Scripture is called a Fool and Mad the Drunkard Unclean Oppressor and Persecuter Paul sayes of himself he was exceedingly mad against the Church Acts 26.11 Quest 2. What Wisdom is that which they should studie Answ There is a threefold Wisdom 1. There is wordly Policy that makes a Man his own Burrio 2. There is Moral Prudence that 〈…〉 an to serve his Generation 3. There is Christian Wisdom that makes a Man wise for Heaven For the first worldly Policy 1. The ends of it are the lust of the Flesh the lust of the Eyes and the pride of Life 2. The means for attaining these ends are correspondent Namely Self love Distrust or suspicion Disparagement or Detraction Complyance or Neutrality Reservedness or Clossness Surprizal or Advantage Irreligigion or Atheisme 3. The Miscarriages in the use of these Means are 1 From the shortness and inconsistencie of Mans both Life Temper for bringing any great Design about 2. The Emergency of indiscernable Accidents that will be sure to Interpose 3. The Miscarriage of Instruments that must be employed 4. The competition of Adverse Partieâ— that will be sure to binder what they may This is not the Wisdom meant in the Text it being Earthly Sensual Devilish and from below James 3.15 It is but Craft and such plat a Sâ—are for themselves 1 Cor. 3.19 He takes the wise in then own 〈…〉 2. For Moral Prudence 1. the ends of it are Peace Safety Contentment and Usefulness 2. The means attaining their ends are four 1. Moderation in our Affections Opinions Discourses and Expenses 2. Recognition in 〈◊〉 Customs Reports Resolutions and Undertakings 3. Intogrity in our Dealings Words Professions and Endeavours 3. Improvement of our inclinations Abilities interests and injuries 3. Mistakes of the world about it are Difficulty Stupidity Severity and Singularity This Moral Providence is included in the Text. 3. Christian wisdom the Ends of it are 1. Reconciliation with God VVe are to Notice these things about it 1. The means of it The Covenant of Grace 2. The Parties to be reconciled to an offended God especially in his Justice and Holiness and offending Man in whose offence there is a condemning Guilt and commanding Power 3. The Remedy is Christ's Death the price and the Power of it 4. The Condition applying is the Grace of Faith 5. The Grant or Tenor in which this Covenant runs God our God and we his people The second end of this Christian Wisdom is Communion with God the means of it the New Birth whereof God is the Author the instrument is the word the sear and subject of it Man esperially his will The manner Spiritual who attain this Wisdom have advantages in crosses Coâ—stâ—cts Desertions and Death This is the Wisdom that is mainly meaned in the Text. Q. 3. Who are under Rood by Kings and Judges Ans Manistrats Supreme and Subordinat both these are joyned in the Old Testament here and in the promise Isaâ—ah 32.1 Behold a King shall reign in righteousness and princes shal rule in judgement And in the New Testament in Peter's exhortation to subjection to the King as Supreme or unto Governours as sent by him And in Paul's exhortation to prayer for Kings and all that are in Authority 1 Pet. 2.13 14. 1 Tim. 2.2 Whey are these joyned To shew that Magistrats must not desire to be solitary and independent It would be a burden too heavy even for Moses alone to rule a Nation or a great City wo to him that is alone and bath none to counsel him In the multitude of counsellors there is safety Prov. 11.14 There is a Common-wealth in best case when it hath a good King and adjoyned to him as Eyes Ears and Hands to assist in Justice good Ministers of State and Under-Rulers And a good wise King will choose such now both supreme and subordinate Magistrats have need of Wisdom For if a King be a fool although his Courtiers and subordinate Officers were never so wise they will not manage him he will be a willful fool and ruine himself who will who will not And if a King were never so wise if his Counsellours be Foolish Selfish Kâ—â—vish they will make his Throne totter and hazard the falling of the Crown off his head and make the Common-wealth smart Many observe under Nerva a good Emperor by reason of wicked Under-Rulers the Roman Common-wealth was in worse
case than under Nero. Q. 4. Why is this Exhortation to Kings and Judges Have not others need of Wisdom as well as they Answ Others are not excluded but these are mainly exhorted for six Reasons 1. Because they are under preatest Obligations to God 2. They are lyable to the greatest Temptations 3. They are in hazard of the greatest Snares 4. Because their Authority and Example good or bad has a great weight and influence if they be sound and wise they may do much service to God and as much disservice if not so 5. Because they need most Wisdom and ost conceit it yet great Men are not alwayes wise Job 32.9 6. Because Christ has but few Friends and Followers in that Categorie of Men 1 Cor. 1.76 Not many Noble c. They presume upon their own power and greatness and think 〈◊〉 below them to submit to him and they are in hazard to misken themselver and their Maker also Exod. 5.2 Pharaoh said Who is the Lord that â—hould obey him But he that would not know God by Moses instruction was made to know him by his own and his great Hosts Destruction Q. 5. What sort of Magistrats are there to be found Answ Some distinguish them in respect of these seven 1 In respect Jurisdiction some are Superiour who have none above them but God as Emperor King Dictator Senate or inserious who are appointed by the Superiour as are all inferiour Governours and Officers 2. In respect of Religion some are Believers as Joshua some â—fidels and so are either such as persecute Religion as Herod and Julian or tollerate it as a Trajan 3. In respect of Obâ—ects so ne are Togati Gown-men and Governours â—one are Aâ—â—â—ati Sword-men Martial Men. 4. In respect of business some Councillours some Senators some Judges 5. In respect of Office some are Law givers some are Law keepets as Justices and the like 6. In respect of Diunity some have Dignity and not Authority as such who enjoy the title of Dukes Earl Lords Knights or Gentlemen some have Dignity and Authority also as such of any of the former kind or the like as are likewise called to any Office of Rule and Government 7 They may be well distinguished in respect of Adjâ—â—cts some are by God's permission unlawful or bad Magistrats as having in repect of the manner attained their places by unlawful means or do exexercise their Authority with Cruelty or Partiality such an one was Saul these are a peoples Judgement some are by God's Approbation Lawful Just and good Magistrates who come by their power by lawful Election or succession and do exercise it well such an one was David these are a Peoples Mercy God shafted by Saul's cursed Race and choosed the sou of Jesse who made no greaâ—shew but a Man full of Spirit and a Manly Excellent Spirit and to the boot a Man according to Gods own heart 1 Sam 13.14 And we judge we have a King comes as near this Mark as any King of Scots we read of since ever there was one Moreover we read of three sores of Kings first Machiavels King who may be called a Tyrant 2ly The Papes King who may be called a Slave 2ly God's King who only deserves the Name First for Macâ—â—â—vel his King take these Five He duects him not to care how he come to a Kingdom so he may have it By muâ—h or Falshâ—od Right or Wrong Crast or Cruelty miskeâ—ning God and Providence he looks only to Fortune and fleshly Wisdom and commends to him the cruelty of the Lyon and craâ—t of the Fox 2ly For his disposition he forbids him to be Religious indeed but to seem so the shew of it is enough to do his Turn with Man whom he alone respects and that only to deceive him And although they who are near him know his Piety to be Feigned yet dare not reâ—â—st the common Opinion of People who count him Religious indeed He reckons Conscience and the fear of God care to please him and be approven of him as Cut throats of politick Designs and that which makes Effeminate and breaks Courage because it teaches Men to seek Heaven and contemn the Glory of the World he Leaves Religion to such as he counts base Spirits and Sets up Atheism and deep Hypocrisie in its place 3ly For Government he advises his Prince to have sufficient Witt of himself at least to think that he hath it To be jealous of all and keep close his Intentions from the best least his purposes be frustrat 4ly He directs them not to count his subjects Gods People but his own and that not as free Men but as Slaves 5ly For his end he advises him to keep his People in continual discord to expone their Concord a Conspiracy There is nothing so terrible to him as good correspondence in the mutual intelligence of their Affairs Like Nero he cares not they hate him so they fear him This is Machiavel's godless policy which he saw acted at the Court of Rome under Pope Alexander the sixth And thus directed Borgea his son this is called wisdom in the World but it is extreme madness for beside the sin which they regard not they procure their own ruine by such means as they chose for establishment Secondly For the Popes King or Slave he sets up and casts him down at pleasure he injoyns him to serve him absolutely in a blind Obedience and to maintain Idolatry and persecure the Truth who are most in these are his Greatest Darlings He keeps his Kings under Tutorie and suffers them not to Rule by Gods Word and the wholesome Laws of their Kingdoms but Thrusts on them his Breives and Commands by his Legats 3ly For Gods King He comes to the Throne in Gods Mercy both to himself and the People he is Religious in his Disposition acknowledges his advancement to be of God forgets not he is Gods Subject In Government learns Wisdom from other Mens folly and Labours to do Gods Work by Gods Wisdom making his Commands the Men of his Counsel He counts his People not Slaves but free Men even Gods people Who has first Right to them that his Power over them is not Absolute but Delegate for which he must be countable to God by all means seeks their wealth and peace craves their Hearts more than their Goods and reckons their Love his best guard under God The point of Doctrine I would insist on is this That it is the Interest of Magistrats Supreme and Subordinate to learn to be wise And it answers the Scope of these Words they should so endeavour wisely to Manage their eminent trust as they may be most Subservient to the Advancement of the Kingdom of Christ and be approven of him I shal observe this order first whence must they Learn this wisdom 2ly Wherein stands this wisdom Magistrats should Learn 3ly Why ought they to be thus wise 4ly Some application of all First Magistrats must Learn Wisdom from the
Word of God Deut 17.18 19. It 's enjoyned to a king when he siteth on the â—rone of his Kingdom that he shall write a copy of this Law in a book out of that which is before the Prâ—ests the Levites And it shall be with him and he shall read there in all the days of his life that he may learn to fear the Lord his God to keep all the words of this Law and these statutes to do them That his heart be not listed up above his brethren and that he turn not aside from the commandment to the right hand nor to the left â— To the end that â—e may prolong his days in his kingdom he and his children in the midst of Israel It 's injoyned Jeshuah a Governour Jeshuah 1. 7 8. Only be thou strong and very â—â—urogroâ—â—s that thou mayest observe to do according to all the law which Moses my servant commandâ—d thee Turn not from it to the right hand or to the lest that thou mayest prosper whiâ—â—er soever thou goest This book of the law shall not depart out of thy mouth but thoâ— shalt meditat therein day and night that thou mayest observe to do according to all that is written therein for thin thou shalt make thy way prosperous then thou shalt have good success This word is able to make the Man of God Magistrat or Minister wise to Salvation perfect and throughly furnished for every good work 2 Tim. 3.15 17. By this word Pâ—vid â—avâ—â—g it ever with him was made wiser than his enemies bad more understanding than the detients and his Teachers Psalm 119.98 90 100. Alas There are but too sew among our great Once that have acquaintance with the VVord that may be applyed to many Jer. 3.99 They have rejected the word of the Lord and what wisdom is there in them Quest VVherein stands this VVisdom Magistrats should Studie Answ Solomen says Prov. 4.7 VVisdom is the principal thing therefore with all thy getting get understanding It is supposed Job 38.2 Some darken Counsel by Words without Knowledgeâ— True VVisdom stands not in VVords I consess good Diction and Expression acceptable VVords with Eloquence are not Despicable Gists But the main pitch Beauty and VVorth of VVisdom consift in Action Joh. 13.17 Christ says If you know these things happy are ye if ye do them Psalm 111.10 Good understanding have all they that keep his Commâ—ndments James 3.13 Who is a wise Man and endued with knowledge among you Let him shew out of a good Conversation his Works with meekness of Wisdom All would he called Wise and the most part pretend to it even a Fool thinks himself wiser than seven Men that can render a reason Prov. 26.16 But would Men be what they affect to be reputed truly wise then must they Study prudent Meekness in Coâ—versation and Pronour Knowledge with Practice Prov. 8.12 I Wisdom dwell with Pruaence Deut. 3.6 Keap these Statutes for this is your Wisdom There be sour sorts of Persons scored by here 1. The Worldly wise who are cunning to effectuate their Carnal purposes 3. Such as content themselves with Humane Knowledge and can Reason in Natural Things but know not God nor themselves such do but go Wisely to Hell Sapientes sapienter descendunt in Infernum Hieron 3. Such as hunt after Notions and Sublime Speculations knowing only that they may know 4. Such as are sinsully Crafty to devise wickedness 1 Cor. 14.20 Be not Children in Understanding but in Maliâ—e be ye Children happy Souls who never enters into sins secrets Honourable Worthies in Charity I judge I need not offer Instruction to many for Information yet there may be some what ever smack they have of Homane Policy would be no worse to learn more Morality and the Elements of Divine Wisdom and sure all needs upstirring to more Practise Now I will tell you wherein the Wisdom of Magistrats stands not and then wherein it doth stand 1. It stands noâ— in unseasonable undue contending â—â—ieing and deveâ—ing one another least ye he consumed one of another Gal. 5.15 The beginning of strise is like the opening of the waters to overflow Prov. 17.14 I confess there is a lawful contending not only for Truth and the Faith of the Gospel Jud. 3. Phil. 1.27 but even for inferiour things Joh. 31.13 14 15 23. he admits his hyrlings to plead their Right and offer their Grievances If I did despise the cause of my man servant or of my maid servant when they contended with me what then shall I do when God riseth up And when he visiâ—eth what shall I answer him Did not he that made me in the womb make him and did not one fashion us both in the womb For destruction from God was a terrour to me and by reason of his highness I could not endure As if he had said if I had used my power to overthrow his just right I heard them patiently and indifferently and did them right even against my self if by any misinformation or passion I had done them Injury What Apology shall I make when I am call'd before God's Tribunal Who will examine all my Actions and particularly what is betwixt me and my Servant altho he was my Servant yet my fellow Creature made by the same God after God's Image as I am and therefore one of God's Subjects whom I could not abuse without the Injury of his Supreme Lord altho by Power and Interest I had little reason to fear Man I stood in a we of God and of his Judgement and made it my Business to please him so he admitted their Debate I confess there would be examination of the principal and rise of Debates if from pride and envy then confusion and every evil work may be the consequent James 3.16 there is due season and right methods and measures that would he followed the miss and mistake in these may marr a very cleanly Design and Essays for Peace ill managed in stead of being water to quench the fire may prove oyl to increase the flame It is observable and commendable although Abraham superior and elder than Lot avoided unseasonable contendings when the Canaanites were in the Land Gen. 13. and yielded to Lot whose choise proved his punishment It is no disparagement to the highest to Princes Clemency and Condescendency to these below them even supposing some Transgression Prov. 19.11 It is the glory of a man to pass over a transgression and his discretion to defer anger and far more is it the bound duty of inferiours to yield and not unnianntely to prig with these above them where yielding may be without manifest prejudice to Truth and Peace Secondly it is not wisdom in Kings and Magistrate to exerce a despotick and Arbitrary power to Rule with Tyranny and Oppâ—â—stion what is spoken of Natural Parents Ephes 6.49 is applicable to the Fathers of the Republick they would not â—rovoke to wrath but avoid inhumanity in their dealings Relax and Moderate