no hand as author or fautor in any treacherous rising up against the suppream Magistrate He who hath said By me Princes reign hath said By me all traitors shall perish 1 Sam. 10.27 Doth not Scripture design those as the Sons of Belial who slighted even Saul in his Government Cuchi say The enemies of my Lord the King and all that rise up against Thee to do Thee hurt be as that young man is 2 Sam 18. 32. When Absolon was exemplarly lifted up as a perk to make all awarre leâ—t they should split themselves and all on that same rock of Rebellion Those Judges Rulers Magistrats must be so convocat together that they make up a lawfull Congregation and that in three 1 Many they must be of one mind so far as is possible Jerusalem is not builded but as a citty that is compact together III Psal. v. 3. Many where there is no counsel the people perish but in the multitude of Counselours there is safety Pro. 11 14. where there is no Counsel the People perish but in the multitude of Counsellours there is safety Ps 11. 14. Powers dispersed may do some good but united much more yea these things which are of publict concernment can only be wel done by powers gathered together both for consultation and action that Polititian Tacitus observed it as the cause of the old Brittons ruine Raro in communi â—onsultant dum singuli pugnant universi vincuntur The Lord is building up Israel when he gathereth in one the out casts of Israel then he healeth the broken in heart and bindeth up all their wounds O that ye may be so this day of one mind and Judgement not knit together as Sampsons Foxes Jug 15.4 as those cursed enemies of Sacred Monaâ—chy were quod dulcis odor lucri qualibet ex re and that Odor was Faetor even of Rebellion did keep together but perfectly joyned together in the same mind and in the same Judgement 1 Cor 1.10 So the promise holds out where two or three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hearts vows one then whatsoever ye ask shal be given In that first famous meeting of the Christian Church they were gathered together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 2. 1. For the divisions of Reuben great sobs of heart Jug 5. 15. As the spirit natural is not infused into the body till it be justly oâ—ganiz'd and aâ—l the members united So the Holy Spiâ—it fitting you for Your stations is not to be expected injoyed by those who are sweetly dwelling together Ps. 133. 1. There the Lord commandeth the blessing whose Tabernacle is in Salem Ps 76.2 Be war lest that fire be kindled among you which was betwixt Abimelech and the men of Shechem Judg. 9. â—27 2. They must be convoâ—at together by the Authority of the Supream and lawfull Magistrat only they may not alwayes conveen at their own pleasur ParliameÌ„ts are the same to the politick body which Physick is to the body natural What more hastens Death then continued and dayly using of Physick if this become our dayly food the poor Patient lives miserably There was a Parliament in these Nations which sat so long that they caused distempers and diseases in stead of curing them But when lawfully thus called they may not refuse to come Numb 16 2. 12. Corah refused to come when called by Moses you know what come of it and how Scripture speaks of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 woe unto them c. inde 11. 3. They may not come together when not called al 's dangerous when Demetrius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tumultuously gathers his câ—afts-men together no small trouble is in that conâ—used meeting a cry for two hours together Great is Diana c. Yea most not knowing wherefore they come together but the wise Clerk dissipats them with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hurly burly meeting it is not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as heir except gathered be Archisynagogues Acts 19. 23. 41. And such was the meeting of the children of Isâ—ael against Moses when they were â—eady to stone him Ex. 17. 2. 7. This is conjuratio not congregatio who thus are Scripturally called childâ—en of Meribah contention for contending with Moses and of Massah because they thus tempted the Lord. The warâ—and then for meeting must be from the supream Magistrat whether it be Ecclesiastik or Civil in a Christian and constitute Church in Ecclesia constituta Christiana because the Supream Magistrat is custos utriusque tabulae God put both the Tables thus into Moses hand twise Charles the Great had written on his sword decem Preceptorum custos Carolus Charles the keeper of the ten Commandements and he who is custos utriusque tabulae is by that same Lord appointed to be custos utriusque tubae the keeper oâ— both the trumpets therefore Numb 10.1,2 The Lord spake to Moses saying Make thee two trumpets of silver and they shall be to thee for the calling of the Assembly and for the journeying of the Camp both for peace and for war for the sons of Aaron and for congregating the children of Israel Church and State this was a statute in Israel for ever if this be not his Royal Preregative who is the Supream Magistrat he beareth the Sword in vain if any may meet for things of a publick concernment in reference to any of the Tables without him Not Moses only but Joshua his successor did both convocat and dissolve the meeting of the 12. Tribes even for the renewing of the Covenant of God betwixt him and his people Josh. 24.1.28 Thus in after ages even when Kingly power was established David himself did both for the establishing a place for the Ark and for setling the Officeâ—s of the Church in their courses for the Tabernacle 1 Chron. 15.4 16. 43. So it continued in Solomons dayes 2 Chron. 5. 2. 5. So Asah 2 Chron. 15. 13. Jehoshaphat thus established Judges from City to City throughout all Israel see 2 Chr. 17.78 19. 5 8. And for a Fast 2 Chr. 20.3 So in Hezekiahs dayes who expresly convocat them the Levits came according to the Commandement of the King for the businesse oâ— the Lord see the Margen to cleanse the house of the Lord 2 Chr. 29. 15. Yet were all theâ—e Kings approven of God no Prophet crying out against this though Isaiah lifted up his voice like a Trumpet to show Israel their sin yet none of them protested aganist this or appealed from it After the captivity Nehemiah Zernbbabel did so also Neh. 7.13 So were all these famous Counsels in the Primitive times convocat that of Nice wherein 318. Bishops did sit totius orbis lumina by Constantine the great none for grace vertue holinesse valour for Christ comparable to them some whereof as Paphuntius had lost one of his eyes for Christ and some of them did suffer thereafter So that of Constantinople 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that at Ephesus that at Chalcedon be
to his people but then shall ye cry unto me 1 Sam. 8. 18. and indeed this is â—he sorrest of all appellations if just Or as that wittie man said à Caesare irato ad Caesarem placatum Therefore I find Moses the Supream Magistrate Exod. 4.16 7. 1. by the Lord himself called a god to Aaron first and then to Pharaoh to denotat his power over Aaron himself and the Tribe of Levi who are to be directed by him in the way of going about outy his power being supream both in Ecclesiasticos Rom. 13.1 Every soul si quis conatur excipere intendit decipere And in Ecclesiasticis ad extra ad intra as Uziah challenged and Saul no Christian Prince will claim right or ought to do so but in convocanda moderanda confirmanda sinodo power is given him but of this infra therefore is there so great â—ifâ—eâ—ence betwixt the Rod of Aaron and the Rod of Moses when God called Moses to the Magistâ—acy Exod. 4. 3. he turned his Rod into a Serpent that stingeth unto death but when Aaron his dry stick only became fruitfull The Rod so laid in brought forth buds and blossomed blossoms and brought forth ripe Almonds Numb 17.8 The power of the Church is for edification not for destruction 2 Cor. 13.10 So there is the Embleme of the Supreme Magistrates power in the one Rod And the power of the Church in the other which is to make the dead dry witheâ—ing stock or soul fruitfull in every good word and work And a God he is to Pharaoh also to inflict be his authority sad and fatall judgements on the wicked and oppressours of his people and to denounce war against forraign Nations infesting them as the prerogative of these to whom he said dii est is Gods they are also because as it is not lawfull for any creature to search into the secrets which he hath not revealed there is a foolish wisdom saperc supra quod scriptum est to be wise above what is written so theâ—e is a wise ignorance in not prying too much into the Ark which the Bethshemites payed dear for as scrutator Majestatis opprimetur à gloria so it is never well with a State when they begin to dispute the prerogatives of a Prince or search them to the bottom here is abyssus magna theâ—e is some arcanae imperii not curiously to be searched into as who knoweth the power of his wrath Pâ—al 90. so the wrath of a King is like the roaring of a Lyon Pâ—ov 19.12 Cum numine ut igne nec distes nimiumve procul nimiumve propinques Be not righteous over much saith Solomon neither make thy self over wise why shouldest thou destroy thy self Eccl. 7.17 Now because dignity is ever attended with duty and the Lord never soweth liberally upon any soil but he expecteth a crop suteable Much being required of them to whom much is given Luk. 12.48 Let us see the Uses of this Doctrine and these shall be in 3. things 1. What these gods thus created by him ow to this great JEHOVAH giving them this prerogative 2. What we ow to God for them 3. What we ow to them in the Lord. 1. Of these gods thus authorized it is required that they be humble and thankfull to this their great and dreadfull Lord who hath thus exalted them therefore David saith 2. Sam. 7. 18 20. Who am I O Lord God and what is my house that thou hast brought me hitherto And is this the manner of men O Lord God 20. And what can David say more â—nto thec And O how he blesâ—eth the Lord as the Author of all his gâ—eatnesse 1 Chron. 29. 10,14 Let that of the Apostle be oft meditat upon quis te discrevit 1 Cor. 4.7 Who differenced thee And what hast thou which thou hast not received For of him and through him and for him are all things Rom. 11.36 2. Of them is required that they be like God having more lively characters of his Majestie grace goodnesse power justice and mercy gâ—aven on them in great letters He that rulâ—th among men must be just ruling in the fear of God And he shall be as the light of the morning c. 2 Sam. 23.3 4. O what manner of persons ought they to be in all holy conversation and godlinesse 2 Pet. 3.11 As in their placâ—s above others so in their graces and gifts beyond otheâ—s being changed from glory to gloryâ— into that same image as by the spirit of the Lord 2 Cor. 3.18 that they may come as near as possible to the rem nominis as well as they have from him nomen rei 3. That their Courts and attendants study to be like these blessed Seraphims that are about the Throne of the King of kings and deorum Deum holinesse becometh thy house saith David and holinesse is suteable to their house therefoâ—e David thus exalted promiseth to walk uprightly in the midst of his house and that his eyes shall be unto the faithfull of the Land c. It is expedient that not only their more immeâ—iat attendants but that all these who are nearer to him and weigh the danger aright to shun all show of impiety and prophanity There is so nigh a relation betwixt these that are gods and the people over whom they are so that the sin of the one reacheth to the judgement of the other and the judgement of the one to the smart of both The King is as the Head the people as the Stomack is the Head be sick the Stomack is disaffected David sins the people die 2. Sam. 24.15 if the stomack be sick the head complains For the transgrâ—ssions of the people are many Princes Prov. 28. 2. both at once and successively and all evill Yea when the anger of the Lord was kindled against Israel he moved Dauid against them to say Go number Israel 2 Sam. 24. 1. the very sins of the Princes have oft their rise from the sins of the people the dayes were when the sufferings of the Nations were charged mainly on the Kings Family but if we had viewed and weighed our selves aright what Tribe of all our Israel could have exeemed our selves from being accessory to these sad judgements wherewith we were nigh crushed But let me speak it confidently as every sin is a traitor to a mans own soul so every wicked man is a traitor to his King yea every one of his crying sins is powder and bâ—imstone hid in his pocket to blow up both his Soveraign and his State even Matchiavel himself could say that the giving of God his due is the cause of the prospering of any Stateâ— whatsoever Philosophers in their politicks distinguish betwixt bonus vir bonus cives yet true Theologie aâ—d Divinity from Scripâ—ure asserts that as a good man let be a good Christian cannot be an evil subject the fear of God and of the King Prov. 24.21 being so inâ—eparably linked together so a lewd man cannot
verified in your eyes when these cursed ones who usurped the power over these Nations are made spectacles of his wrath to men and Angels before their pots wherein they inâ—ended to boil us could feel the thorns he took them away both living in his wrath Ps. 58.10,11 The wicked man shall noâ— rostâ— Pro. 12.27 God hath written in deep characters of blood his great indignation against these who rose up in rebellion against the Lords Anointed to be a caveat to all for the ages to come 3. He judgeth because certainly it shall be so as Solomon Eccl. 8.11 Because sentence against an evill man is not executed speedily therefore the heart of the children of men is fully set to vanity Though some escape the sad stroak of his puâ—suing and revenging justice in this life yet hath he appointed a day Acts 17. 31. And they do but treasure up wrath to themselves Rom. 2.4 And your Lordships shall be judged 1. de bonis commissis of all the good things committed to your trust by God or by his Anointed graces gifts talents of wealth honour power aâ—thoriâ—y as that man Luk. 16. â— Mat. 25.14 De bonis omissis if ye be not eyes to the blind ignorantem dirigendo feet to the lame impotentem adjuvando fathers to the poor of the land indigenttâ—m sublâ—vando and break the jaws of the wicked and pull the prey out of his mouth oppressores conterendo de malis commissis if any guilty Achan go free or an innocent Naboth be condemned He that justifieth the wicked Pâ—ov 17.15 de malis permissis if any evil fall out in the land which it was in your power to have prevented as Eli was for his too great indulgence to his children 1 Sam. 2.30 Yet Heb. it is in futuro jispâ—t God in his admirable patience gives gives all men time to judge themselves and that with a promise 1 Cor. 11.31 Let it not be said of you 〈◊〉 2.24 O let your Lordships beware of unrighteous judgement justice is holden out as blind even with a just ballance and a sword You shall have no respect of persons in Judgemen◠〈◊〉 1. 27. Act. 10.33 no the poor in his cause Exod. 23.2,3 Away with bribes from the rich â—xod 23.8 If golden pillules can cure the desperat and deadly disease of treason no rich man needs heâ—eafter fear to be treacherous to his King or to his Countrey That Pythian Oracle said to Philip 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fight with silver Lances and you shall overcome all thus you shall highly provoke God For the iniquity of his covetousnesse I was wrotâ— Is. 57.17 and for this too much and too long he hath hid his face from us thus you shal make your â—elves contemptible in their eyes from whom ye receive these bribes as Jugurtha for all his fratricide escaping looking back to Rome said with disdain omnia Romae sunt vaenalia urbis ipsa venalis si emptorem invenerit Let us not be double dyed with these scaâ—let sins O â—iâ—e up with the zeal of Phineas Psal. 106.30 for Numb 35.33 Justice is two wayes wrested 1. When the sweet wine of Justice â—hrough tedious delayes becomes sowr vinegar 2. If it become woâ—mwood and Justice be perverted O arise and breath life into the languishing Laws of this withering Nâ—tion now some years through want of administration of Justice and establishing the Judicatories of the Land In the midst he judgeth The righteous Judge desireth as your Center to have you all united to him in him and among your selves he thus came in after his Resurrection twise unto his Disciples Joh. 20,19.26 By concord small things grow great by discord great things grow small 2. In the midst of every one of you God judgeth every day he keeps a Court in your consciences if ye do wrest Judgement this Deputy in your inward parts the minds of you shall rise up as a witnesse to give Testimony as a Party to accuse as a Judge to passe sentence this one in whom ye now trust shall judge you there is no peace saith my God to the wicked Isa. 57.21 A hell within them till they fall in a hell without them and can make any man as Pashur was Magor-missabib terrour round about Jer. 20 4. Let this be your brazen wall in all your wayes and acts nil conscire sibi otherwise caeco verbere tundit it breaks it bruises you as in a morter 3. He judgeth in the midst imports his dominium plenum full dominion Psal. 110.3 over you all in all your souls bodies and estates as when it is said media dominantur in Urbe it is a full conquesse when the heart of the Town is possessed 2. It imports a dominium securum without all fear from any as the Shunamite sayes I dwell in the midst of my people 2 King 4.13 Luk. 4.30 So Gods judging is such that it is iâ—resistible Isai. 27.4 unconquerable 3. A dominion aeternum when this Judge hath his sheep on his right hand and the goats on his left hand So I close with an exhortation to your Lordships 1. To your Grace Set this God as thus judging before you be faithfull to the most hie God in this your trust endeavour to have more and more his grace in you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 soul-sanctifying soul-refreshing and saving grace whereof Paul Rom. 1.5 grace and Apostleship grace with your Commission and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace with you assisting grace 1 Cor. 15.9 So your Grace shall have a double guard peculiar to his own The peace of God passing understanding which activê 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall guard your heart Phil. 4.7 and the power of God â—or you passivê ye shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 guarded by the power of God surer then any Life-guard 1 Pet. 1.5 2. Study loyalty to your Sacâ—ed Master he an Nathaniel a true Israelite c. and your Grace shall be a Gamaliel God shall be to you as to Abraham your great reward and keep many from fighting against God in his Anointed Acts 5.39 according to his counsel And to Your Noble and Honourable Lordshipsâ— remember this God will sit when You shall all stand be unpartiall in all Your actings let not feed or favour love or hatred byasse You in Judgement You are as Gods to Men be Ye Gods as God is holy thriâ—e holie Is. 6. 2. In his Esâ—ence Acts Decrees Attendants so ought Ye to be 1 Personally holie For without holynesse Heb. 12. 14. in your actings Ps. 101. 3. Set no wicked thing before you in Your followers the sins of Rulers are a rule for sinning to many Regis ad exemplum c. Let His Sacred Majesty read the riddle of Your Loyalty The poor land the reality of Your piety and pittie that of His Majesty it may be said by Your help as of Solomon he sate on the Throne of the Lord in stead of his Father 1 Chr. 29. 23. Thus go on still in the course of Justice as the Sunne in the Zodiack running your race with Joy thus the Good shal blesse You the poor pray for You Your own hearâ— shall chear you the great God of Heaven shall reward you Your gracious and Sacred Soveraign shall call You a blessed and a healing Parliament and all posterity shall speak tâ— Your praise and blesse God for You. And all ye Religious and Judicious hearers fear God and the King as Solomon Pro. 24.21 he cannot fear God by whom he Reigneth who feareth not the King given us of God in love and he that is void of the invisible God can neither love nor fear his Deputy on earth if any wrong his Majesty detracting sowing sedition or disaffection betwixt him and his people he but shortens or embitters his own life by stopping the breath of his nostrils the Anointed of the Lord and he puts out his own câ—ndle who qnencheth the light of Israel these titles being given him of the Lord Lam. 4.20 2 Sam. 21.17 Meddle not therefore with them that are given to changes and blesse God for this wonderfull change and Revolution praying heartily it may be without change till time shall be changed into Eternity and this mortall put on immortality To this God of all these gods the King of kings who remaineth the same for ever be praise honour and glory for ever Amen FINIS