Existence and Attributes of God, Discourse 13 · Application

Existence and Attributes of God · Discourse 13 · Application

p. 752The ƲSE.

1. For Inſtruction.

1. How great is the contempt of this ſoveraignty of God? Man naturally would be free from Gods Empire, to be a ſlave under the Dominion of his own luſt. The ſoveraignty of God as a Law-giver is moſt abhorr'd by man. Levit. 26.43. The Iſraelites, the beſt people in the World, were apt by nature, not only to deſpiſe, but abhorre his Statutes. There is not a Law of God but the corrupt heart of man hath an abhorrency of. How often do men wiſh, that God had not enacted this or that Law that goes againſt the grain, and in wiſhing ſo▪ wiſh that he were no ſoveraign, or not ſuch a ſoveraign as he is in his own …ture, but one according to their corrupt model. This is the great quarrel between God and Man, whither he or they ſhall be the ſoveraign Ruler. He ſhould not by the Will of Man rule in any one Village in the World; Gods vote ſhould not be predominant in any one thing. There is not a Law of his, but is expos'd to contempt by the perverſeneſs of Man. Prov. 1.21. Ye have ſet at nought all my Counſel, and would have none of my reproof. Septuag. Ye have made all my Counſels without Authority. The nature of man cannot endure one precept of God, nor one rebuke from him: And for this cauſe God is at the expence of Judgements in the World, to aſſert his own Empire to the Teeth and Conſciences of men. Pſal. 59.13. Lord conſume them in wrath, and let them know that God rules in Jacob, to the ends of the Earth. The Dominion of God is not ſlighted by any Creature of this World but Man; all others obſerve it, by obſerving his Order, whither in their natural motions or preternaral irruptions; they punctually act according to their Commiſſion. Man only ſpeaks a Dialect againſt the ſtrain of the whole Creation, and hath none to imitate him among all the Creatures in Heaven and Earth, but only among thoſe in Hell. Man is more impatient of the yoke of God, than of the yoke of Man. There are not ſo many rebellions committed by inferiors againſt their ſuperiors and fellow Creatures, as are committed againſt God. A willing and eaſie ſinning is an equalling the Authority of God to that of Man. Hoſ. 6.7. They like men have tranſgreſt my Covenant. **Munster.They have made no more account of breaking my Covenant, than if they had broken ſome league or compact made with a meer man, ſo ſlightly do they eſteem the Authority of God. Such a diſeſteem of the divine Authority is a vertual undeifying of him. To ſlight his ſoveraignty is to ſtab his Deity: Since the one cannot be preſerved without the ſupport of the other, his life would expire with his Authority. How baſe and brutiſh is it for vile duſt and mouldring clay, to lift up it ſelf againſt the Majeſty of God whoſe Throne is in the Heavens, who ſways his Scepter over all parts of the World? A Majeſty before whom the Devils ſhake, and the higheſt Cherubims tremble. 'Tis as if the Thiſtle that can preſently be trod down by the foot of a wild Beaſt, ſhould think it ſelf a match for the Cedar of Lebanon, as the phraſe is, 2 Kings 14.9.

Let us conſider this in general, and alſo in the ordinary practiſe of men.

Firſt, In General.

1. All ſin in its nature is a contempt of the Divine Dominion. As every act of Obedience is a confirmation of the Law, and conſequently a ſubſcription to the Authority of the Lawgiver, Deut, 27.26. ſo every breach to it is a conſpiracy againſt the ſoveraignty of the Law-giver; ſetting up our Will againſt the Will of God is an Articling againſt his Authority, as ſetting up our reaſon againſt the methods of God, is an Articling againſt his Wiſdom; the intendment of every act of ſin, is to wreſt the Scepter out of God's hand. The Authority of God is the firſt attribute in the Deity, which it directs its edge againſt; 'tis called therefore a tranſgreſſion of his Law. 1 John 3.4. And therefore a ſlight or neglect of the Majeſty of God; and the not keeping his Commands, is call'd a forgetting God. Deut. 8.11. i. e. a forgetting him to be our abſolute Lord. As the firſt notion we have of God as a Creator, is that of his Soveraignty, ſo the firſt perfection that ſin ſtruck at in the violation of the Law, was his ſoveraignty as a Lawgiver. p. 753Breaking the Law is a diſhonouring God, Rom. 2.23. a Snatching off his Crown; to obey our own Wills before the Will of God, is to preferre our ſelves as our own Soveraigns before him. Sin is a wrong and injury to God, not in his Eſſence, that is above the reach of a Creature, nor in any thing profitable to him, or pertaining to his own intrinſick advantage; not an injury to God in himſelf but in his Authority, in thoſe things which pertain to his Glory, a diſowning his due right, and not uſing his goods according to his will. Thus the whole world may be call'd, as God calls Chaldea, a Land of Rebels. Jer. 50.21. Go up against the Land of Merathaim, or Rebels: Rebels, not againſt the Jews, but againſt God. The mighty oppoſition in the heart of man to the Supremacy of God is diſcovered Emphatically by the Apoſtle. Rom. 8.7. in that expreſſion, The carnal mind is enmity againſt God, i. e. againſt the Authority of God: becauſe it is not ſubject to the Law of God, neither indeed can be. It refuſeth not ſubjection to this or that part, but to the whole; to every mark of Divine Authority in it, it will not lay down its arms againſt it, nay it cannot but ſtand upon its terms againſt it; the Law can no more be fulfill'd by a carnal mind, than it can be diſowned by a ſoveraign God. God is ſo Holy, that he cannot alter a Righteous Law, and man is ſo averſe, that he cares not for, nay cannot fulfil one Tittle; ſo much doth the Nature of man ſwell againſt the Majeſty of God. Now an enmity to the Law which is in every ſin, implies a perverſity againſt the Authority of God that enacted it.

2. All ſin in its nature is the deſpoyling God of his ſole ſoveraignty, which was probably the firſt thing the Devil aim'd at. That pride was the ſin of the Devil, the Scripture gives us ſome account of, when the Apoſtle adviſeth not a novice, or one that hath but lately embraced the Faith, to be choſen a Biſhop. 1 Tim. 3.6. Leaſt being lifted up with Pride, he fall into the condemnation of the Devil; Leaſt he fall into the ſame ſin, for which the Devil was condemned. But in what particular thing this pride was manifeſt, is not ſo eaſily diſcernable; the ancients generally conceived it, to be an affecting the Throne of God, grounding it on Iſaiah 14.12. How art thou fallen, O Lucifer, Son of the morning! for thou haſt ſaid in thy Heart, I will aſcend into Heaven, I will exalt my Throne above the Stars of God. 'Tis certain the Prophet ſpeaks there of the King of Babylon, and taxeth him for his pride, and gives to him the title of Lucifer, perhaps likning him in his Pride to the Devil, and then it notes plainly the particular ſin of the Devil, attempting a ſhare in the ſoveraignty of God; and ſome ſtrengthen their conjecture from the Name of the Arch-Angel who contended againſt Satan. Jude 9. which is Michael, which ſignifyes, who as God? or, who like God? The Name of the Angel giving the ſuperiority to God, intimating the contrary diſpoſition in the Devil, againſt whom he contended. 'Tis likely his ſin was an affecting an equality with God in Empire, or a freedom from the ſoveraign Authority of God: Becauſe he imprinted ſuch a kind of perſwaſion on man at his firſt Temptation, Ye ſhall be as Gods, Gen. 3.5. and though it be reſtrained to the matter of knowledge, yet that being a fitneſs for Government, it may be extended to that alſo. But it is plainly a perſwading them, that they might be in ſome ſort equal with God, and independent on him as their Superior. What he had found ſo fatal to himſelf, he imagined would have the ſame ſucceſs in the ruine of man. And ſince the Devil hath in all ages of the World uſurpt a Worſhip to himſelf, which is only due to God, and would be ſerved by man, as if he were the God of the World. Since all his endeavour was to be Worſhipt as the ſupream God on Earth, 'tis not unreaſonable to think, that he invaded the Supremacy of God in Heaven, and endeavour'd to be like the moſt high before his baniſhment, as he hath attempted to be like the Moſt High ſince. And ſince the Devil and Anti-Chriſt are reputed by John in the Revelation to be ſo near of kin, and ſo like in diſpoſition, why might not that which is the ſin of Anti-Chriſt, the image of him, be alſo the ſin of Satan, To exalt himſelf above all that is called God. 2 Theſ. 2.4. and ſit as God in his Temple, affecting a partnerſhip in his Throne and Worſhip? Whither it was this, or attempting an unaccountable Dominion over created things, or becauſe he was the Prime Angel, and the moſt illuſtrious of that magnificent p. 754corporation, he might think himſelf fit to Reign with God, over all things elſe? Or if his ſin were envy, as ſome think at the felicity of man in Paradiſe; It was ſtill a quarrelling with God's Dominion, and right of diſpoſing his own goods and favours; He is therefore call'd Belial; 2 Cor. 6.14, 15. What concord hath Chriſt with Belial, i. e. with the Devil, one without yoke, as the word Belial ſignifies.

3. 'Tis more plain, that this was the ſin of Adam. The firſt act of Adam was to exerciſe a Lordſhip over the lower Creatures, in giving names to them, a token of Dominion. Gen. 2.19. The next was, to affect a Lordſhip over God, in rebelling againſt him; After he had writ the firſt mark of his own delegated Dominion in the names he gave the Creatures, and own'd their dependance on him as their Governour, he would not acknowledge his own dependance on God. As ſoon as the Lord of the World had put him into poſſeſſion of the power he had allotted him, he attempted to ſtrip his Lord of that, which he had reſerv'd to himſelf; He was not content to lay a yoke upon the other Creatures, but deſirous to ſhake off the Divine Yoke from himſelf, and be ſubject to none but his own will; Hence Adam's ſin is more particularly call'd diſobedience: Rom. 5.19. For in the eating the apple, there was no Moral evil in it ſelf, but a contradiction to the poſitive command and order of God; whereby he did diſown Gods right of commanding him, or reſerving any thing from him to his own uſe. The Language all his Poſterity ſpeaks, Let us break his bands, and caſt away his cords from us, Pſal. 2.3. was learn'd from Adam in that act of his. The next act we read of, was that of Cain's murdering Abel, which was an invading God's right, in aſſuming an Authority to diſpoſe of the Life of his Brother, a Life which God had given him, and reſerved the period of it in his own hands. And he perſiſts in the ſame uſurpation, when God came to examine him, and ask him where his Brother was, how ſcornful was his anſwer? Gen. 4.9. Am I my Brother's Keeper? as much as if he had ſaid, what have you to do to examine me? or what obligation is there upon me, to render an account of him? Or as one ſaith,**Trap. in loc. 'Tis as much as if he had ſaid, go look him your ſelf. The Soveraignty of God did not remain undiſturb'd as ſoon as ever it appear'd in Creation, the Devils rebell'd againſt it in Heaven, and man would have baniſht it from the earth.

4. The Soveraignty of God hath not been leſs invaded by the uſurpations of men. One ſingle order of the Roman Epiſcopacy hath endeavour'd to uſurp the prerogatives of God; The Pope will prohibit what God hath allow'd; The Marriage of Prieſts, the receiving of the Cup as well as of the Bread in the Sacrament, the eating of this or that ſort of meat at ſpecial times, meats which God hath ſanctified; and forbid them too upon pain of damnation. 'Tis an invaſion of God's right, to forbid the uſe of what God hath granted, as though the earth, and the fulneſs thereof were no longer the Lords, but the Popes; Much more to forbid what God hath commanded, as if Chriſt over-reacht his own Authority, when he enjoyn'd all to drink of the Sacramental Wine, as well as eat of the Sacramental Bread, No Lord but will think his right uſurpt by that Steward, who ſhall permit to others what his Lord forbids, and forbid that which his Maſter allows, and act the Lord inſtead of the Servant. Add to this the pardons of many ſins, as if he had the ſole key to the treaſures of Divine Mercy, the diſpoſing of Crowns and Dominions at his pleaſute, as if God had deveſted himſelf of the Title of King of Kings, and transferr'd it upon the See of Rome. The allowing publick Stews, diſpenſing with inceſtuous Marriages, as if God had acted more the part of a Tyrant, than of a Righteous Soveraign in forbidding them; Depriving the Jews of the propriety in their Eſtates upon their Converſion to Chriſtianity, as if the pilfering mens goods were the way to teach them ſelf-denyal, the firſt Doctrine of Chriſtian Religion, and God ſhall have no honour from the Jew without a breach of his Law by theft from the Chriſtian. Granting many years indulgences upon ſlight performances, the repeating ſo many Ave-Maries, and Pater-Noſters in a day, Canonizing Saints, claiming the Keyes of Heaven, and diſpoſing p. 755of the honours and glory of it: And propoſing Creatures as objects of Religions Worſhip, wherein he anſwers the Character of the Apoſtle, 2 Theſ. 2.4. Shewing himſelf that he is God, in challenging that power which is only the right of Divine Soveraignty; exalting himſelf above God, in indulging thoſe things which the Law of God never allow'd, but hath ſeverely prohibited.

This controuling the Soveraignty of God, not allowing him the rights of his Crown, is the Soul and Spirit of many errors. Why are the decrees of election and praeterition denyed? becauſe men will not acknowledge God the Soveraign diſpoſer of his Creature. Why is effectual calling and efficacious grace denyed? becauſe they will not allow God the proprietor and diſtributer of his own goods. Why is the ſatisfaction of Chriſt deny'd? becauſe they will not allow God a power to vindicate his own Law, in what way he pleaſeth. Moſt of the errors of men may be reſolv'd into a denyal of God's Soveraignty; All have a tincture of the firſt evil ſentiment of Adam.

2. The Soveraignty of God is contemned in the practices of men.

1. As he is a Law-giver.

1. When Laws are made, and urg'd in any State contrary to the Law of God. 'Tis part of God's Soveraignty to be a Law-giver; not to obey his Law is a breach made upon his right of Government; But it is Treaſon in any againſt the Crown of God, to Mint Laws with a ſtamp contrary to that of Heaven, whereby they renounce their due ſubjection, and vy with God for Dominion; ſnatch the ſupremacy from him, and account themſelves more Lords than the Soveraign Monarch of the World. When men will not let God be the Judge of good and evil, but put in their own vote, controuling his, to eſtabliſh their own; Such are not content to be as Gods, ſubordinate to the ſupream God, to ſit at his feet; Nor co-ordinate with him, to ſit equal upon his Throne; but paramount to him, to over-top, and ſhadow his Crown. A boldneſs that leaves the ſerpent in the firſt temptation, under the Character of a more commendable modeſty; who adviſed our firſt Parents to attempt to be as Gods, but not above him, and would enervate a Law of God, but not enact a contrary one to be obſerv'd by them. Such was the uſurpation of Nebuchadnezzar, to ſet up a Golden Image to be ador'd, Dan. 3. as if he had power to mint Gods, as well as to conquer men; to ſet the ſtamp of a Deity upon a peice of Gold, as well as his own Effigies upon his currant Coyn. Much of the ſame nature was that of Darius, by the motion of his flatterers, to prohibit any Petition to be made to God for the ſpace of 30 dayes, as though God was not to have a Worſhip without a Licenſe from a doting peice of clay. Dan. 6.7.**Trap. in loc. So Henry the Third of France, by his Edict ſilenced Maſters of Families from praying with their Houſhoulds. And it is a farther contempt of God's Authority, when good men are oppreſt by the ſole weight of power, for not obſerving ſuch Laws,**Faucheur vol. 2. p. 663. 664. as if they had a real Soveraignty over the Conſciences of men, more than God himſelf. When the Apoſtles were commanded by an Angel from God, to preach in the Temple the Doctrine of Chriſt. Act. 5.19, 20. they were fetcht from thence with a Guard before the Councel. v. 26. And what is the Language of thoſe States-men to them? as abſolute as God himſelf could ſpeak to any Tranſgreſſors of his Law; ver. 28. Did not we ſtraitly command you, that you ſhould not teach in this Name? 'Tis ſufficient that we gave you a command to be ſilent, and publiſh no more this Doctrine of Jeſus; 'Tis not for you to examine our decrees, but reſt in our order as Loyal Subjects, and comply with your Rulers; They might have added, though it be with the damnation of your ſouls. How would thoſe over-rule the Apoſtles by no other reaſon but their abſolute pleaſure? And though God had eſpous'd their cauſe, by delivering them out of the Priſon, wherein they had lockt them the day before; Yet not one of all this Councel had the wit, or honeſty, to entitle it a fighting againſt God, but Gamaliel, ver. 39. So fooliſhly fond are men, to put themſelves in the place of God, and uſurp a juriſdiction over mens Conſciences; And to preſume, that Laws made againſt the intereſt and command of God, muſt be of more force than the Laws of God's enacting.

p. 7562. The Soveraignty of God is contemn'd in making additions to the Laws of God. The Authority of a Sovereign Law-giver is invaded and vilified, when an inferior preſumes to make orders equivalent to his Edicts. 'Tis a Praemunire againſt Heaven, to ſet up an Authority diſtinct from that of God, or to enjoyn any thing as neceſſary in matter of worſhip, for which a Divine Commiſſion cannot be ſhewn. God was alway ſo tender of this part of his prerogative, that he would not have any thing wrought in the Tabernacle, not a Veſſel, not an inſtrument, but what himſelf had preſcribed. Exod. 25.9. According to all that I ſhew thee, after the pattern of the Tabernacle, and the pattern of all the Inſtruments thereof, even ſo ſhall ye make it, which is ſtrictly urg'd again, ver. 40. Look that thou make them after their pattern; Look to it, beware of doing any thing of thine own head, and juſtling with my Authority. It was ſo afterwards in the matter of the Temple, which ſucceeded the Tabernacle; God gave the model of it to David, and made him underſtand in writing by his hand upon him, even all the works of this pattern. 1 Chron. 28.19. Neither the Royal Authority in Moſes, who was King in Jeſurun; nor in David, who was a man after God's own heart, and called to the Crown by a ſpecial and extraordinary providence; nor Aaron and the High Prieſts his Succeſſors inveſted in the Sacerdotal Office, had any Authority from God, to do any thing in the framing the Tabernacle or Temple of their own heads. God barr'd them from any thing of that nature, by giving them an exact pattern, ſo dear to him was alwayes this flower of his Crown: And afterwards, the power of appointing Officers, and Ordinances in the Church was delegated to Chriſt, and was among the reſt of thoſe Royalties given to him, which he fully compleated for the edifying of the body. Epheſ. 4.11, 12. And he hath the Elogy by the Spirit of God, to be faithfull as Moſes was in all his houſe, to him that appointed him. Heb. 3.2. Faithfulneſs in a truſt implyes a punctual obſerving directions; God was ſtill ſo tender of this, that even Chriſt the ſon ſhould no more do any thing in this concern without appointment and pattern, than Moſes a ſervant, ver. 5.6. It ſeems to be a vote of nature, to referr the Original of the modes of all worſhip to God: and therefore in all thoſe varieties of Ceremonies among the Heathens, there was ſcarce any, but were imagin'd by them to be the Dictates and Orders of ſome of their pretended Deities, and not the reſolves of meer Humane Authority. What intruſion upon God's right hath the Papacy made in regard of Officers, Cardinals, Patriarchs, &c. not known in any Divine Order? In regard of Ceremonies in worſhip, preſt as neceſſary to obtain the favour of God, Holy-water, Crucifixes, Altars, Images, Cringings, reviving many of the Jewiſh and Pagan Ceremonies, and adopting them into the Family of Chriſtian Ordinances; as if God had been too abſolute and arbitrary in repealing the one, and daſhing in peices the other. When God had by his Soveraign order fram'd a Religion for the heart, men are ready to uſurp an Authority to frame one for the ſence, to dreſs the Ordinances of God in new and gaudy habits, to take the eye by a vain pomp; thus affecting a Divine Royalty, and acting a ſilly childiſhneſs and after this to impoſe the obſervation of thoſe upon the Conſciences of men, is a bold aſcent into the Throne of God; To impoſe Laws upon the Conſcience, which Chriſt hath not impoſed, hath deſervedly been thought the very Spirit of Antichrist; It may be call'd alſo the Spirit of Anti-God. God hath reſerv'd to himſelf the ſole Soveraignty over the Conſcience, and never indulg'd men any part of it; he hath not given man a power over his own Conſcience, much leſs one man a power over another's Conſcience. Men have a power over outward things, to do this or that, where it is determined by the Law of God, but not the leaſt Authority to controul any dictate or determination of Conſcience: The ſole Empire of that is appropriate to God, as one of the great marks of his Royalty. What an uſurpation is it of God's right, to make Conſcience a ſlave to man, which God hath ſolely, as the father of Spirits, ſubjected to himſelf? An uſurpation which though the Apoſtles, thoſe extraordinary Officers might better have claim'd, yet they utterly diſown'd any imperious dominion over the faith of others, 2 Cor. 1.24. Though in this they do not ſeem to p. 757climb up above God, yet they ſet themſelves in the Throne of God, envy him an abſolute Monarchy, would be ſharers with him in his Legiſlative power, and graſp one end of his Scepter in their own hands. They do not pretend to take the Crown from Gods head, but diſcover a bold ambition to ſhuffle their hairy Scalps under it, and wear part of it upon their own, that they may rule with him, not under him; And would be joint Lords of his Mannour with him, who hath by the Apostle forbidden any to be Lords of his Heritage. 1 Pet. 5.3. And therefore they cannot aſſume ſuch an Authority to themſelves, till they can ſhew where God hath reſign'd this part of his Authority to them. If their Expoſition of that place. Matth. 16.18. Ʋpon this rock I will build my Church, be granted to be true, and that the perſon and Succeſſors of Peter are meant by that Rock, it could be no Apology for their Uſurpations; 'tis not Peter and his Succeſſors ſhall build, but I will build; others are inſtruments in building, but they are to obſerve the directions of the grand Architect.

3. The Soveraignty of God is contemned, when men prefer Obedience to mens Laws before Obedience to God. As God hath an undoubted right as the Law-giver and Ruler of the World, to enact Laws, without conſulting the pleaſure of men, or requiring their conſent to the verifying, and eſtabliſhing his Edicts, ſo are men oblig'd by their Allegiance, as ſubjects, to obſerve the Laws of their Creator, without conſulting whither they be agreeable to the Laws of his revolted Creatures. To conſult with Fleſh and Blood, whither we ſhould obey, is to Authorize Fleſh and Blood above the pureſt and moſt ſoveraign ſpirit. When men will obey their ſuperiors, without taking in the condition the Apoſtle preſcribes to Servants. Col. 3.22. In ſingleneſs of heart fearing God; and poſt-pone the fear of God to the fear of man; 'tis to render God of leſs power with them than the drop of a Bucket, or duſt of the Ballance. When we out of fear of puniſhment will obſerve the Laws of Men againſt the Laws of God, 'tis like the Egyptians, to Worſhip a ravenous Crocodile inſtead of a Deity; when we ſubmit to humane Laws, and ſtagger at Divine, 'tis to ſet man upon the Throne of God, and God at the footſtool of man; to ſet man above, and God beneath, to make him the tail, and not the head, as God ſpeaks in another caſe of Iſrael. Deut. 28.13. When we pay an outward obſervation to Divine Laws, becauſe they are backt by the Laws of Man, and humane Authority is the motive of our obſervance, we ſubject Gods ſoveraignty to Mans Authority; what he hath from us, is more owing to the pleaſure of men, than any value we have for the Empire of God. When men ſhall commit Murders, and imbrue their hands in blood by the order of a Grandee; when the worſt ſins ſhall be committed by the order of Papal diſpenſations; When the uſe of his Creatures, which God hath granted and ſanctifi'd, ſhall be abſtain'd from for ſo many days in the week, and ſo many weeks in the year becauſe of a Roman Edict; the Authority of man is acknowledg'd not only equal, but ſuperior to that of God: The dominion of duſt and clay is preferr'd before the undoubted right of the ſoveraign of the World: The Commands of God are made leſs than humane, and the orders of men more authoritative, than Divine, and a grand Rebels uſurpation of Gods right is countenanced. When men are more devout in obſervance of uncertain Traditions, or meer humane inventions, than at the hearing of the unqueſtionable Oracles of God. When men ſhall ſqueeze their countenances into a more ſerious figure, and demean themſelves in a more religious poſture, at the appearance of ſome mock Ceremony clothed in a Jewiſh or Pagan garb, which hath unhappily made a rent in the Coat of Chriſt; and pay a more exact reverence to that, which hath no Divine, but only a humane ſtamp upon it, than to the clear and plain Word of God, which is perhaps neglected with ſleepy nodds, or, which is worſe, entertain'd with prophane ſcoffs; this is to prefer the Authority of man employ'd in trifles, before the Authority of the wiſe Law-giver of the World. Beſides, the ridiculouſneſs of it is as great, as to adore a Glo-worm, and laugh at the Sun; or for a Courtier to be more exact in his cringes and ſtarcht poſtures before a puppet, than before his ſoveraign Prince. In all this we make not the Will and Authority of God our rule, but the Will of p. 758man; Diſclaim our dependance on God, to hang upon the uncertain breath of a Creature; in all this God is made leſs than man, and man more than God. God is depos'd, and man enthron'd, God made a ſlave, and man a ſoveraign above him. To this we may referre the ſolemn Addreſſes of ſome for the maintenance of the Proteſtant Religion according to Law, the Law of Man; not ſo much minding the Law of God; reſolving to make the Law, the Church, the State, the Rule of their Religion, and change that, if the Laws be chang'd, ſteering their Opinions by the compaſs of the Magiſtrates Judgment and Intereſt.

2. The Dominion of God as a Proprietor is practically contemned.

1. By Envy. When we are not as fluſh and gay, as well ſpread and ſparkling as others, this paſſion gnaws our Souls; and we become the Executioners to wrack our ſelves, becauſe God is the Executor of his own pleaſure. The foundation of this paſſion is a quarrel with God; to envy others the enjoyment of their Propriety, is to envy God his right of diſpoſal, and conſequently the propriety of his own Goods. 'Tis a mental Theft committed againſt God, we rob him of his right in our will, and wiſh; 'tis a Robbery to make our ſelves equal with God when it is not our due, which is implied. Phil. 2.6. when Chriſt is ſaid, to think it no Robbery, to be equal with God. We would wreſt the Scepter out of his hand, wiſh he were not the conductor of the world, and that he would reſign his Soveraignty, and the right of the diſtribution of his own goods to the Capricios of our humor, and ask our leave to what Subjects he ſhould diſpenſe his favours. All Envy, is either a tacit accuſation of God as an uſurper, and aſſuming a right to diſpoſe of that, which doth not belong to him, and ſo it is a denyal of his propriety; or elſe charges him with a blind or unjuſt diſtribution, and ſo it is a beſpattering his wiſdom and righteouſneſs. When God doth puniſh envy, he vindicates his own Soveraignty, as though this paſſion cheifly endeavoured to blaſt this perfection. Ezek. 25.11, 12. As I live ſaith the Lord, I will do according to thy anger, and according to thy envy, and thou ſhall know that I am the Lord. The ſin of envy in the Devils was immediately againſt the Crown of God, and ſo was the ſin of envy in the firſt man, envying God the ſole Prerogative in knowledge above himſelf. This baſe humor in Cain at the preference of Abels ſacrifice before his, was the cauſe that he deprived him of his life. Denying God firſt his right of choice, and what he ſhould accept, and then invading Gods right of propriety, in uſurping a power over the Life and Being of his brother, which ſolely belong'd to God.

2. The Dominion of God as a proprietor, is practically contemned by a violent or ſ…rreptitious taking away from any, what God hath given him the poſſeſſion of. Since God is the Lord of all, and may give the poſſeſſion and dominion of things to whom he pleaſeth, all Theft and Purloyning, all cheating and couſening another of his right, is not only a crime againſt the true poſſeſſor, depriving him of what he is intruſted with, but againſt God as the abſolute and univerſal proprietor, having a right thereby, to confer his own goods, upon whom he pleaſeth; as well as againſt God as a Lawgiver forbidding ſuch a violence. The ſnatching away what is an others, denyes man the right of poſſeſſion, and God the right of donation. The Iſraelites taking the Egyptians Jewels had been Theft, had it not been by a Divine licenſe and order; but cannot be ſlander'd with ſuch a term, after the proprietor of the whole World had alter'd the Title, and alienated them by his poſitive grant from the Egyptians, to conferr them upon the Iſraelites.

3. The Dominion of God as a proprietor is practically contemned, by not uſing what God hath given us, for thoſe ends for which he gave them to us. God paſſeth things over to us with a condition, to uſe that for his Glory which he hath beſtowed upon us by his bounty. He is Lord of the end for which he gives, as well as Lord of what he gives; the donors right of propriety is infringed, when the Lands and legacies he leaves to a particular uſe are not employ'd to thoſe ends, to which he bequeathed them. The right of the Lord of a Mannour is violated: p. 759when the Copy-hold is not us'd according to the condition of the conveyance. So it is an invaſion of Gods ſoveraignty, not to uſe the Creatures for thoſe ends, for which we are intruſted with them; when we deny our ſelves a due and lawful ſupport from them; hence Covetouſneſs is an invaſion of his right; or when we unneceſſarily waſt them, hence prodigality diſowns his propriety. Or when we beſtow not any thing upon the relief of others; hence uncharitableneſs comes under the ſame title, appropriating that to our ſelves, as if we were the Lords, when we are but the uſufructuaries for our ſelves, and Stewards for others; this is to be rich to our ſelves, not to God. Luke 12.21. for ſo are they who employ not their wealth for the ſervice and according to the intent of the donor. Thus the Iſraelites did not own God the true proprietor of their Corn, Wine, and Oyl, which God had given them for his Worſhip, when they prepared offerings for Baal out of his Stock. Hoſ. 2.8. For ſhe did not know, that I gave her Corn, and Wine, and Oyl, and multiplied her Gold and Silver, which they prepar'd for Baal; as if they had been ſole proprietors, and not Factors by Commiſſion, to improve the Goods for the true owner. 'Tis the ſame invaſion of Gods right, to uſe the parts and gifts, that God hath given us, either as fuel for our pride, or advancing ſelf, or a witty ſcoffing at God and Religion. When we uſe not Religion for the honour of our Soveraign, but a ſtool to riſe by, and obſerve his precepts outwardly, not out of regard to his Authority, but as a ſtale to our intereſt, and furniſhing ſelf with a little concern and triflle. When men will wreſt his word for the favour of their luſts, which God intended for the checking of them, and make interpretations of it according to their humors, and not according to his Will diſcovered in the Scripture, this is to pervert the uſe of the beſt goods and depoſitum he hath put into our hands, even divine Revelations. Thus hypocriſie makes the ſoveraignty of God a nullity.

3. The Dominion of God as a Governour is practically contemned.

I. In Idolatry. Since Worſhip is an acknowledgment of Gods ſoveraignty, to adore any Creature inſtead of God, or to pay to any thing that homage of truſt and confidence, which is due to God, though it be the higheſt Creature in Heaven or Earth, is to acknowledg that ſoveraignty, to pertain to a Creature, which is challeng'd by God; as to ſet up the greateſt Lord in a Kingdom in the Government inſtead of the lawful Prince, is Rebellion and Uſurpation. And that Woman incurs the Crime of Adultery, who commits it with a perſon of great Port and Honour, as well as with one of a mean condition. While men Create any thing a God, they own themſelves ſupream above the true God, yea and above that, which they account a God: For by the right of Creation, they have a ſuperiority, as it is a Deity blown up by the breath of their own imagination. The Authority of God is in this ſin; acknowledged to belong to an Idol, 'tis call'd loathing of God as a husband; Ezek. 16.45. all the Authority of God as a husband and Lord over them. So when we make any thing, or any perſon in the World the chief object and prop of our truſt and confidence, we act the ſame part. Truſt in an Idol is the formal part of Idolatry. Pſal. 115.8, So is every one that trusts in them. i. e. in Idols. Whatſoever thing we make the object of our truſt, we rear as an Idol; 'tis not unlawful, to have the image of a Creature, but to beſtow divine adoration upon it; it was not unlawful for the Egyptians, to poſſeſs and uſe Oxen, but to dubb them Gods to be ador'd, it was. 'Tis not unlawful to have Wealth and Honour, nor to have gifts and parts, they are the preſents of God; but to love them above God, to fix our relyance upon them more than upon God, is to rob God of his due, who being our Creator, ought to be our confidence. What we want, we are to deſire of him, and expect from him. When we confide in any thing elſe, we deny God the Glory of his Creation, we diſown him to be Lord of the World, imply that our welfare is in the hands of, and depends upon that thing, wherein we confide; 'tis not only to equal it to God in ſoveraign power, which is his own phraſe, Iſaiah 40.25. but to preferr it before him in a reproach of him. When the Hoſts of Heaven ſhall be ſerv'd inſtead of the Lord of thoſe Hoſts; When we ſhall lacquy after the Starrs, depend barely upon their influences, without looking up to the great director of p. 760the Sun, 'tis to pay an adoration unto a Captain in a Regiment, which is due to the General. When we ſhall make Gold our hope, and ſay to the fine Gold thou art my confidence, 'tis to deny the Supremacy of that God, that is above, as well as if we kiſs our hands in a way of adoration to the Sun in its ſplendor, or the Moon walking in its brightneſs; for Job couples them together. Job. 31.25. to 28. 'Tis to prefer the Authority of Earth before that of Heaven, and honour clay above the Soveraign of the World, as if a Souldier ſhould confide more in the rag of an Enſign, or the fragment of a Drum for his ſafety, than in the orders and conduct of his General; It were as much as is in his power to uncommiſſion him, and ſnatch from him his Commanders Staff. When we advance the Creature in our love above God, and the Altar of our Soul ſmoakes with more thoughts and affections to a petty intereſt than to God, we lift up that which was given us as a ſervant in the place of the Soveraign, and beſtow that Throne upon it, which is to be kept undefil'd for the rightful Lord, and ſubject the intereſt of God to the demands of the creature. So much reſpect is due to God, that none ſhould be plac'd in the Throne of our affections equal with him, much leſs any thing to perk above him.

2. Impatience is a contempt of God as a Governour. When we meet with rubbs in the way of any deſign, when our expectations are croſſed, we will break through all obſtacles, to accompliſh our projects, whither God will or no. When we are too much dejected at ſome unexpected providence, and murmur at the inſtruments of it, as if God deveſted himſelf of his prerogative of conducting humane affairs. When a little croſs blows us into a Mutiny, and ſwells us into a ſawcineſs to implead God, or makes us fret againſt him, (as the expreſſion is, Iſaiah 8.21.) wiſhing him out of his Throne; No ſin is ſo deviliſh as this▪ there is not any ſtrikes more at all the attributes of God than this, againſt his goodneſs, righteouſneſs, holineſs, wiſdom, and doth as little ſpare his Soveraignty as any of the reſt; What can it be elſe, but an impious invaſion of his Dominion, to quarrel with him for what he doth, and to ſay, what reaſon haſt thou to deal thus with me? This Language is in the nature of all impatience, whereby we queſtion his Soveraignty, and Parallel our Dominion with his. When men have not that confluence of wealth or honour they greedily deſir'd, they bark at God, and revile his Government; They are angry God doth not more reſpectfully obſerve them, as though he had nothing to do in their matters, and were wanting in that becoming reverence, which they think him bound to pay to ſuch great ones as they are. They would have God obedient to their minds, and act nothing, but what he receives a Commiſſion for from their wills. When we murmur, 'tis as if we would command his Will, and wear his Crown, a wreſting the Scepter out of his hands, to ſway it our ſelves, we deny him the right of Government, diſown his power over us, and would be our own Sovereigns; You may find the Character of it in the Language of Jehoram, (as many underſtand it.) 2 King. 6.33. Behold this evil is of the Lord; what ſhould I wait for the Lord any longer? This is an evil of ſuch a nature, that it could come from none but the hand of God, why ſhould I attend upon him as my Soveraign, that delights to do me ſo much miſchief, that throws curſes upon me, when I expected bleſſings? I'll no more obſerve his directions, but follow my own ſentiments, and regard not his Authority in the lips of his doting Prophet. The ſame you find in the Jews, when they were under God's laſh. Jer. 18.12. And they ſaid, there is no hope, but we will walk after our own devices, and we will every one do the imagination of his evil heart; We can expect no good from him, and therefore we will be our own Soveraigns, and prefer the Authority of our own imaginations before that of his Precepts. Men would be their own Carvers, and not ſuffer God to uſe his right; as if a ſtone ſhould order the Maſon in what manner to hew it, and in what part of the building to place it; We are not ordinarily concern'd ſo much at the calamities of our Neigbours, but ſwell againſt Heaven at a light drop upon our ſelves. We are content God ſhould be the Soveraign of others, ſo that he will be a ſervant to us; Let him deal as he will himſelf with others, ſo he will treat us, and what relates p. 761to us, as we will ourſelves. We would have God reſign his Authority to our humors, and our humors ſhould be in the place of a God to him, to direct him what was fit to do in our cauſe. When things go not according to our vote, our impatience is a wiſh, that God were depos'd from his Throne, that he would ſurrender his ſeat to ſome, that would deal more favourably, and be more punctual obſervers of our directions. Let us look to our ſelves in regard of this ſin which is too common, and the root of much miſchief. This ſeems to be the firſt bubbling of Adam's will, he was not content with the condition wherein God had placed him, but affected another, which ended in the ruine of himſelf, and of Mankind.

3. Limiting God in his way of working to our methods is another part of the contempt of his dominion. When we will preſcribe him methods of acting, that he ſhould deliver us in this or that way, we would not ſuffer him to be the Lord of his own favors, and have the priviledg to be his own director. When we will limit him to ſuch a time, wherein to work our deliverance, we would rob him of the power of times and ſeaſons, which are ſolely in his hand. We would regulate his conduct according to our imaginations, and aſſume a power to give Laws to our Soveraign. Thus the Iſraelites limited the holy one of Iſrael. Pſal. 78.41. They would controul his abſolute dominion, and of a Soveraign make him their ſlave. Man that is God's vaſſal, would ſet bounds to his Lord, and ceaſe to be a ſervant, and commence Maſter, when he would give, not take directions from him. When God had given them Manna, and their fancies were weary of that delicious food, they would preſcribe Heaven to rain down ſome other ſort of food for them. When they wanted no ſufficient proviſion in the Wilderneſs, they quarrell'd with God for bringing them out of Egypt, and not preſently giving them a place of Seed, of Figgs, Vines and Pomegranates. Numb. 20.5. which is call'd a ſtriving with the Lord, ver. 13. a contending with him for his Lordſhip. When we tempt God, and require a ſign of him as a mark of his favour, we circumſcribe his dominion; when we will not uſe the means he hath appointed, but father our lazyneſs upon a truſt in his providence, as if we expected he ſhould work a miracle for our relief; when we cenſure him for what he hath done in the courſe of his providence; when we capitulate with him, and promiſe ſuch a ſervice, if he will do us ſuch a good turn according to our platform, we would bring down his Soveraign pleaſure to our will, we invade his Throne, and expect a ſubmiſſive Obedience from him. Man that hath not wit enough to govern himſelf, would be governing God, and thoſe that cannot be their own Sovereigns, affect a Soveraignty over Heaven.

4. Pride and preſumption is another invaſion of his dominion. When men will reſolve to go to morrow to ſuch a City, to ſuch a Fair and Market, to traffick, and get gain, without thinking of the neceſſity of a Divine Licenſe, as if our ſelves were the Lords of our time, and of our lives, and God were to lacquy after us. James 4.13.15. Ye that ſay, to day we will go into ſuch a City, and buy and ſell, whereas ye ought to ſay, if the Lord will we ſhall live; As if they had a free hold, and were not Tenants at will to the Lord of the Manour. When we preſume upon our own ſtrength or wit, to get the better of our adverſaries; As the Germans (as Tacitus relates) aſſur'd themſelves by the numerouſneſs of their Army of a victory againſt the Romans, and prepar'd chaines to fetter the Captives before the conqueſt, which were found in their camp after their defeat; When we are peremptory in expectations of ſucceſs according to our will; As Pharoah, Exod. 15.9. I will purſue, I will overtake, I will divide the ſpoyl, my lust ſhall be ſatisfied upon them, I will draw my ſword, my hand ſhall deſtroy them. He ſpeaks more like a God, than a man, as if he were the Soveraign power, and God only his Vicar and Lieutenant; How he ſtruts, without thinking of a ſuperiour power to curb him! When men aſcribe to themſelves what is the ſole fruit of God's Soveraign pleaſure. As the King of Aſſyria ſpeaks a Language, fit only to be ſpoken by God. Iſa. 10 13, 14. &c. I have removed the bounds of the people, my p. 762hand hath found as a neſt, the riches of the people, I have gathered all the earth; which God declares to be a wrong to his Soveraignty by the title wherewith he prefaceth his threatning againſt him. ver. 16. Therefore ſhall the Lord, the Lord of Hosts, ſend among his fat ones leanneſs, &c. 'Tis indeed a rifling, if not of his Crown, yet of the moſt glittering Jewel of it, his Glory. He that mocks the poor reproacheth his Maker, Prov. 17.5. He never thinks that God made them poor, and himſelf rich; He owns not his riches to be dropt upon him by the divine hand. Self is the great invader of God's Soveraignty, doth not only ſpurn at it, but uſurp it, and aſſume divine honorus, payable only to the Univerſal Soveraign. The Aſſyrian was not ſo modeſt as the Chaldean, who would impute his power and victories to his Idol, Hab. 1.11. whom he thought to be God, though yet robbing the true God of his Authority; and ſo much was ſignified by their names, Nebuchadnezzar, Evil-Merodach, Belſhazzar, Nebo, Merodach, Bel, being the Chaldean Idols, and the names ſignifying Lord of wealth, giver of riches, and the like. When we behave our ſelves proudly towards others, and imagine our ſelves greater than our Maker ever meant us; When we would give Laws to others, and expect the moſt ſubmiſſive obſervances from them, as if God had reſign'd his Authority to us, and made us in his ſtead the rightful Monarchs of the World. To diſdain that any creature ſhould be above us, is to diſdain God's Soveraign diſpoſition of men, and conſequently his own ſuperiority over us. A proud man would govern all, and would not have God his Soveraign, but his Subject; to over-value our ſelves, is to under-value God.

5. Slight and careleſs worſhip of God is another contempt of his Soveraignty. A Prince is contemn'd, not only by a neglect of thoſe reverential poſtures which are due to him, but in a reproachful and ſcornful way of paying them. To behave our ſelves uncomely or immodeſtly before a Prince is a diſ-eſteem of Majeſty. Soveraignty requires aw in every addreſs, where this is wanting there is a diſ-reſpect of Authority. We contemn God's Dominion when we give him the ſervice of the Lip, the Hand, the Knee, and deny him that of the Heart; as they in Ezekiel, Ezek. 33.31. as though he were the Soveraign only of the body, and not of the ſoul. To have devout figures of the face, and uncomely poſtures of the ſoul, is to exclude his dominion from our ſpirits, while we own it only over our outward man; we render him an inſignificant Lord, not worthy of any higher adorations from us, than a ſenſleſs ſtatue; We demean not our ſelves according to his Majeſtical Authority over us, when we preſent him not with the Cream and Quinteſſence of our ſouls, The greatneſs of God requir'd a great houſe, and a coſtly Palace; 1 Chron. 29.11.16. David ſpeaks it in order to the building God a houſe and Temple; God being a great King, expects a Male the beſt of our flock. Mal. 1.14. a Maſculine and vigorous ſervice. When we preſent him with a ſleepy, ſickly, rheumatick ſervice, we betray our conceptions of him to be as mean as if he were ſome petty Lord, whoſe dominion were of no larger extent than a Mole hill, or ſome inconſiderable Village.

6. Omiſſion of the ſervice he hath appointed is another contempt of his Soveraignty. This is a contempt of his dominion, whereby he hath a right to appoint what means and conditions he pleaſeth, for the enjoyment of his proffered and promiſed benefits. 'Tis an enmity to his Scepter not to accept of his terms after a long ſeries of precepts and invitations, made for the reſtoring us to that happineſs we had loſt, and providing all means neceſſary thereunto, nothing being wanting but our own concurrence with it, and acceptance of it, by rendring that eaſy homage he requires. By with-holding from him the ſervice he enjoyns, we deny that we hold any thing of him; As he that payes not the quit rent, though it be never ſo ſmall, diſowns the Soveraignty of the Lord of the Manour; It implyes that he is a miſerable poor Lord, having no right, or deſtitute of any power, to diſpoſe of any thing in the World to our advantage. Job. 22.17. They ſay unto God, depart from us, what can the Almighty do for them? They will have no commerce with him in a way of duty, becauſe they imagine him to have no p. 763Soveraign power to do any thing for them in way of benefit, as if his dominion were an empty title, and as much deſtitute of any Authority to command a favour for them, as any Idol. They think themſelves to have as abſolute a diſpoſal of things, as God himſelf; What can he do for us? What can he confer upon us, that we cannot inveſt our ſelves in? As though they were Soveraigns in an equality with God; Thus men live without God in the World, Eph. 2.12. as if there were no ſupream being to pay a reſpect to, or none fit to receive any homage at their hands; With-holding from God the right of his time, and the right of his ſervice, which is the juſt claim of his Soveraignty.

7. Cenſuring others is a contempt of his Soveraignty. When we cenſure mens perſons or actions by a raſh judgment, when we will be judges of the good and evil of mens actions, where the law of God is utterly ſilent, we uſurp God's place, and invade his right, we claim a ſuperiority over the Law, and judge God defective as the rector of the World, in his preſcriptions of good and evil; Jam. 4.11.12. He that ſpeaks evil of his Brother, and judgeth his Brother, ſpeaks evil of the Law, and judgeth the Law; There is one Law-giver, who is able to ſave, and to deſtroy; Who art thou that judgeſt another? Do you know what you do in judging another? You take upon you the garb of a Soveraign, as if he were more your ſervant than God's, and more under your Authority than the Authority of God; 'tis a ſetting thy ſelf in God's Tribunal, and aſſuming his rightful power of judging; thy Brother is not to be govern'd by thy fancy, but by God's Law, and his own Conſcience.

2. Information, Hence it follows that God doth actually govern the World. He hath not only a right to rule, but he rules over all, ſo ſaith the Text. He is King of Kings, and Lord of Lords; what to let them do what they pleaſe, and all that their luſts prompt them to? hath God an abſolute Dominion? Is it good, and is it wiſe? Is it then a uſeleſs prerogative of the Divine Nature? Shall ſo excellent a power lye idle, as if God were a lifeleſs Image? Shall we fancy God like ſome lazy Monarch, that ſolaceth himſelf in the Gardens of his Palace, or ſteeps himſelf in ſome charming pleaſures, and leaves his Lieutenants to govern the ſeveral Provinces, which are all Members of his Empire, according to their own humour? Not to exerciſe this Dominion is all one as not to have it; To what purpoſe is he inveſted with this Soveraignty, if he were careleſs of what were done in the world, and regarded not the oppreſſions of men? God keeps no uſeleſs excellency by him; He actually reigns over the Heathen, Pſal. 47.8. and thoſe as bad, or worſe than Heathens. It had been a vanity in David to call upon the Heavens to be glad, and the earth to rejoyce under the rule of a ſleepy Deity, 1 Chron. 16.31. No, his Scepter is full of eyes, as it was painted by the Egyptians; He is always waking, and always more than Ahaſhuerus, reading over the records of Humane actions. Not to exerciſe his Authority, is all one, as not to regard whither he keep the Crown upon his head, or continue the Scepter in his hand. If his Soveraignty were exempt from care, it would be deſtitute of Juſtice; God is more Righteous, than to reſign the enſigns of his Authority to blind and oppreſſive man; to think that God hath a power, and doth not uſe it for juſt and righteous ends, is to imagine him an unrighteous, as well as a careleſs Soveraign, ſuch a thing in a man renders him a baſe man, and a worſe Governor; 'Tis a vice that diſturbs the World, and overthrows the ends of Authority, as to have a power, and uſe it well, is the greateſt virtue of an Earthly Soveraign. What an unworthy conception is it of God, to acknowledge him to be poſſeſſed of a greater Authority than the greateſt Monarch, and yet to think that he uſeth it leſs than a petty Lord, that his Crown is of no more value with him than a Feather? This repreſents God impotent, that he cannot, or unrighteous and baſe, that he will not adminiſter the Authority he hath for the nobleſt and juſteſt end. But can we ſay, that he neglects the government of the World? How come things then to remain in their due order? How comes the Law of nature yet to be preſerved in every man's Soul? How comes Conſcience to check, and cite, and judge? If God p. 764did not exerciſe his Authority, what Authority could Conſcience have to diſturb man in unlawful practiſes, and to make his ſports and ſweetneſs ſo unpleaſant and ſour to him? Hath he not given frequent notices and memorials, that he holds a curb over corrupt inclinations, puts rubs in the way of malicious attempters, and often overſets the diſturbers of the peace of the World?

3. Information, God can do no wrong; ſince he is abſolute ſoveraign. Man may do wrong, Princes may oppreſs, and rifle, but it is a crime in them ſo to do: Becauſe their power is a power of Government and not of propriety in the goods or lives of their ſubjects; but God cannot do any wrong, whatſoever the clamours of Creatures are: Becauſe he can do nothing but what he hath a ſoveraign right to do. If he takes away your goods, he takes not away any thing that is yours, more than his own, ſince though he intruſted you with them, he deveſted not himſelf of the propriety. When he takes away our lives, he takes what he gave us by a temporary donation, to be ſurrendred at his call. We can claim no right in any thing but by his will. He is no debtor to us, and ſince he owes us nothing, he can wrong us in nothing that he takes away. His own ſoveraignty excuſeth him in all thoſe acts, which are moſt diſtaſtful to the Creature. If we crop a medicinal plant for our uſe, or a flower for our pleaſure, or kill a Lamb for our food, we do neither of them any wrong: Becauſe the original of them was for our uſe, and they had their life, and nouriſhment, and pleaſing qualities for our delight and ſupport; and are not we much more made for the pleaſure and uſe of God, than any of thoſe can be for us? Of him, and to him are all things, Rom. 11.36. Hath not God as much right over any one of us, as over the meaneſt Worm? Though there be a vaſt difference in nature between the Angels in Heaven, and the Worms on Earth, yet they are all one in regard of ſubjection to God; he is as much the Lord of the one, as the other; as much the proprietor of the one, as the other; as much the Governour of the one, as the other. Not a cranny in the World is exempt from his juriſdiction. Not a mite or grain of a Creature exempt from his propriety.

He is not our Lord by election; he was a Lord, before we were in being; he had no terms put upon him who capitulated with him, and ſet him in his Throne by Covenant? What Oath did he take to any ſubject at his firſt inveſtiture in his Authority? His right is as natural, as eternal as himſelf. As natural as his exiſtence, and as neceſſary as his Deity. Hath he any Law but his own will? What wrong can he do, that breaks no Law, that fulfils his Law in every thing he doth, by fulfilling his own will, which as it is abſolutely ſoveraign, ſo it is infinitely righteous. In what ſoever he takes from us then, he cannot injure us; 'tis no crime in any man, to ſeize upon his own goods, to vindicate his own honour; and ſhall it be thought a wrong in God, to do ſuch things? Beſides the occaſion he hath from every man, and that every day provoking him to do it. He ſeems rather to wrong himſelf by forbearing ſuch a ſeizure, than wrong us by executing it.

4. If God have a ſoveraignty over the whole World, then merit is totally excluded. His right is ſo abſolute over all Creatures, that he neither is, nor can be a debtor to any; not to the undefiled holineſs of the bleſſed Angels, much leſs to poor earthly worms; thoſe bleſſed Spirits enjoy their glory by the title of his ſoveraign pleaſure, not by vertue of any obligation devolving from them upon God. Are not the faculties whereby they and we perform any act of obedience his grant to us? Is not the ſtrength, whereby they and we are enabled to do any thing pleaſing to him, a gift from him? Can a vaſſal merit of his Lord, or a ſlave of his Maſter by uſing his tools, and employing his ſtrength in his ſervice, though it was a ſtrength he had naturally, not by donation from the man in whoſe ſervice it is employ'd? God is Lord of all, all is due to him; how can we oblige him, by giving him what is his own, more his to whom it is preſented, than ours by whom it is offered?**Austin. He becomes not a debtor by receiving any thing from us, but by promiſing ſomething to us.

p. 7655. If God hath a ſoveraign dominion over the whole World, then hence it follows, that all Magiſtrates are but ſoveraigns under God. He is King of Kings, and Lord of Lords, all the Potentates of the World are no other than his Lieutenants, moveable at his pleaſure, and more at his diſpoſal, than their ſubjects are at theirs. Though they are dignified with the title of Gods, yet ſtill they are at an infinite diſtance from the ſupream Lord. Gods under God, not to be above him, not to be againſt him. The want of the due ſence of their ſubordination to God, hath made many in the World, act as ſoveraigns above him, more than ſoveraigns under him. Had they all bore a deep conviction of this upon their ſpirits, ſuch audacious language had never dropt from the mouth of Pharoah, who is the Lord, that I ſhould obey his voice, to let Iſrael go? Exod. 5.2. Preſuming that there was no ſuperior to controul him, nor any in Heaven, able to be a match for him. Darius had never publiſht ſuch a doting Edict, as to prohibit any petition to God. Nero had never fir'd Rome, and ſung at the ſight of the devouring flames; nor ever had he ript up his mothers belly, to ſee the Womb where he firſt lodg'd, and received a life ſo hateful to his Country. Nor would Abner and Joab the two Generals have accounted the death of men but a ſport and interlude. 2 Sam. 2.14. Let the young men ariſe, and play before us; what play it was, the next verſe acquaints you with, thruſting their Swords into one anothers ſides. They were no more troubled at the death of thouſands, than a man is to kill a fly, or a flea. Had a ſence of this but hover'd over their Souls, People in many Countries had not been made their foot-balls, and uſed worſe than their dogs? Nor had the lives of millions worth more than a World, been expos'd to Fire and Sword, to ſupport ſome ſordid luſt, or breach of Faith upon an idle quarrel, and for the depredation of their Neighbours eſtates; the flames of Cities had not been ſo bright, nor the ſtreams of blood ſo d…ep, nor the cries of innocents ſo loud.

In Particular.

1. If God be ſoveraign, All under-Soveraigns are not to rule against him, but to be obedient to his Orders. If they rule by his Authority, Prov. 8.15. they are not to rule againſt his intereſt, they are not to imagine themſelves as abſolute as God, and that their Laws muſt be of as ſoveraign Authority againſt his honour, as the Divine are for it. If they are his Leiutenants on Earth, they ought to act according to his Orders. No man but will account a Governour or a Province a Rebel, if he diſobeys the Orders ſent him by the ſoveraign Prince that commiſſion'd him. Rebellion againſt God is a crime of Princes, as well as Rebellion againſt Princes a Crime of Subjects. Saul is charg'd with it by Samuel in a high manner for an act of ſimple diſobedience, though intended for the ſervice of God, and the enriching his Country with the ſpoils of the Amalekites. 1 Sam. 15.23. Rebellion is as the ſin of Witchcraft, like Witchcraft or Covenanting with the Divel, acting as if he had received his commiſſion not from God, but from Sathan. Magiſtrates, as commiſſion'd by God, ought to act for him. Doth humane authority ever give a Commiſſion to any, to rebel againſt it ſelf? did God ever depute any earthly ſoveraignty againſt his glory, and give them leave to out-law his Laws, to introduce their own? No, when he gave the vicarious dominion to Chriſt, he calls upon the Kings of the Earth, to be inſtructed, and be Wiſe, and kiſs the Son, Pſal. 2.10.12. i. e. To obſerve his orders, and pay him homage as their Governour. What a ſilly doltiſh thing is it, to reſiſt that ſupream Authority, to which the Arch-Angels ſubmit themſelves, and regulate their employments punctually by their inſtructions? Thoſe excellent Creatures exactly obey him in all the acts of their ſubordinate Government in the World; thoſe in whoſe hand the greateſt Monarch is no more than a ſilly fly between the fingers of a Giant. A contradiction to the intereſt of God hath been fatal to Kings. The four Monarchies have had their wings clipt, and moſt of them have been buried in their own aſhes; they have all like the imitators of Lucifers pride fallen from the Heaven of their Glory to the depth of their ſhame and miſery. All Governours are bound to be as much obedient to God, as their Subjects are p. 766bound to be ſubmiſſive to them. Their Authority over men is limited, Gods Authority over them is abſolute, and unbounded. Though every Soul ought to be ſubject to the higher powers, yet there is a higher power of all, to which thoſe higher powers are to ſubject themſelves; they are to be keepers of both the Tables of the Law of God, and are then moſt ſoveraigns when they ſet in their own practice an example of obedience to God, for their Subjects to write after.

2. They ought to imitate God in the exerciſe of their ſoveraignty in ways of Juſtice and Righteouſneſs. Though God be an abſolute ſoveraign, yet his Government is not Tyrannical, but managed according to the rules of Righteouſneſs, Wiſdom, and Goodneſs. If God that created them as well as their Subjects, doth ſo exerciſe his Government, 'tis a duty incumbent upon them, to do the ſame: Since they are not the Creators of their people, but the conductors. As Gods Government tends to the good of the World, ſo ought theirs to the good of their Countries. God committed not the government of the World to the Mediator in an unlimited way, but for the good of the Church, in order to the Eternal Salvation of his people. Eph. 1.22. He gave him to be head over all things to the Church. He had power over the Devils, to reſtrain them in their temptation and malice; power over the Angels, to order their Miniſtry for the Heirs of Salvation. So power is given to Magiſtrates for the Civil preſervation of the World and of humane Society: They ought therefore to conſider, for what ends they are placed over the reſt of mankind, and not exerciſe their Authority in a licentious way, but conformable to that Juſtice and Righteouſneſs wherein God doth adminiſter his government; and for the preſervation of thoſe who are committed to them.

3. Magiſtrates muſt then be obey'd, when they act according to Gods order and within the bounds of the divine Commiſſion. They are no friends to the ſoveraignty of God, that are Enemies to Magiſtracy, his Ordinance. Sam was a good Governour, though none of the beſt men, and the deſpiſers of his Government after Gods choice were the Sons of Belial. 1 Sam. 10.27. Chriſt was no Enemy to Caeſar. To pull down a faithful Magiſtrate ſuch an one as Zerubbabel, is to pluck a Signet from the hand of God: For in that capacity he accounts him. Hag. 2.23. Gods ſervants ſtand or fall to their own Maſter. How doth he check Aaron and Miriam for ſpeaking againſt Moſes his ſervant. Numb. 12.8. Were you not afraid to ſpeak againſt my ſervant Moſes; againſt Moſes as related to you in the capacity of a Governour, againſt Moſes as related to me in the capacity of my ſervant. To ſpeak any thing againſt them, as they act by Gods order, is an invaſion of Gods ſoveraign right, who gave them their Commiſſion. To act againſt juſt power or the juſtice of an Earthly power, is to act againſt Gods Ordinance, who ordained them in the World, but not any abuſe, or ill uſe of their power.

2. USE. How dreadful is the conſideration of this doctrine to all rebels against God. Can any man that hath brains in his head, imagine it an inconſiderable thing, to deſpiſe the ſoveraign of the World? It was the ſole crime of diſobedience to that poſitive Law, whereby God would have a viſible memorial of his ſoveraignty preſerved in the eye of Man, that ſhowered down that deluge of miſery, under which the World groans to this day. God had given Adam a Soul, whereby he might live as a rational Creature; and then gives him a Law, whereby he might live as a dutiful Subject: For God forbidding him to eat of the fruit of the Tree of knowledge of good and evil, declared his own ſupremacy over Adam, and his propriety in the pleaſant World he had given him by his bounty; he let him know hereby, that man was not his own Lord, nor was to live after his own ſentiments, but the directions of a ſuperior.**Chryſoſt. in Gen. Hom. 16. As when a great Lord builds a magnificent Palace, and brings in tanoher to inhabit it, he reſerves a ſmall duty to himſelf, not of an equal value with the Houſe, but for an acknowledgment of his own right, that the Tenant may know, he is not the Lord of it, but hath his grant by the liberality of another. God hereby gave Adam matter for a pure Obedience, p. 767that had no foundation in his own Nature by any implanted Law; he was only in it, to reſpect the will of his ſoveraign, and to underſtand, that he was to live under the power of a higher than himſelf. There was no more moral evil in the eating of this fruit, as conſidered diſtinct from the command, than in eating of any other fruit in the Garden. Had there been no prohibition, he might with as much ſafety have fed upon it as upon any other. No Law of nature was tranſgreſt in the act of eating of it, but the ſoveraignty of God over him was denied by him; and for this the death threatned was inflicted on him and his poſterity: For though Divines take notice of other ſins in the fall of Adam, yet God in his tryal chargeth him with none but this; and doth put upon his queſtion an Emphaſis of his own Authority. Gen. 3.11. Haſt thou eaten of the Tree whereof I commanded ye, that thou ſho…ld'ſt not eat? This I am diſpleaſed with, that thou ſhouldeſt diſown my dominion over thy ſelf, and this Garden. This was the inlet to all the other ſins; as the acknowledgment of God's ſoveraignty is the firſt ſtep to the practice of all the duties of a Creature, ſo the diſowning his ſoveraignty, is the firſt ſpring of all the extravagancies of a Creature. Every ſin againſt the ſoveraign Law-giver is worthy of Death. The Tranſgreſſion of this poſitive command deſ…rved death, and procured it to ſpread it ſelf over the face of the World. God's dominion cannot be deſpis'd, without meriting the greateſt puniſhment.

1. Puniſhment neceſſarily follows upon the Doctrine of Soveraignty. 'Tis a faint and a feeble Soveraignty, that cannot preſerve it ſelf, and vindicate its own wrongs againſt r…bellious ſubjects; The height of God's dominion infers a vengeance on the contemners of it, If God be an Eternal King, he is an Eternal Judge. Since ſin unlinks the dependance between God the Soveraign, and man the ſubject, if God did not vindicate the rights of his Soveraignty, and the Authority of his Law, he would ſeem to deſpiſe his own dominion, be weary of it, and not act the part of a good Governour. But God is tender of his prerogative, and doth moſt beſtir himſelf when men exalt themſelves proudly againſt him. Exod. 18.11. In the thing wherein they dealt proudly, he will be above them. When Pharaoh thought himſelf a mate for God, and proudly rejected his commands, as if they had been the meſſages of ſome petty Arabian Lord, God rights his own Authority upon the life of his enemy by the miniſtry of the Red Sea. He turned a great King into a beaſt, to make him know, that the moſt high ruled in the Kingdoms of men. Dan. 4.16, 17. The demand is by the word of the Holy ones, to the intent that the living may know, that the most High ruleth in the Kingdoms of men; And that by the Petitions of the Angels, who cannot endure that the Empire of God ſhould be obſcur'd, and diminiſht by the pride of man. Beſides the tender reſpect he hath to his own glory, he is conſtantly preſented with the ſollicitations of the Angels, to puniſh the proud ones of the earth, that darken the glory of his Majeſty. 'Tis neceſſary for the reſcue of his honour, and neceſſary for the ſatisfaction of his illuſtrious attendants, who would think it a ſhame to them, to ſerve a Lord that were always unconcern'd in the rebellions of his creatures, and tamely ſuffer their ſpurns at his Throne: and therefore there is a day wherein the haughtineſs of man ſhall be bowed down, the Cedars of Lebanon over-thrown, and high Mountains levell'd, that God may be exalted in that day. Iſa. 2.11, 12. &c. Pride is a ſin that immediately ſwells againſt God's Authority, this ſhall be brought down that God may be exalted; not that he ſhould have a real exaltation, as if he were actually depos'd from his Government, but that he ſhall be manifeſted to be the Soveraign of the whole World. 'Tis neceſſary there ſhould be a day to chaſe away thoſe clouds that are upon his Throne, that the luſtre of his Majeſty may break forth to the confuſion of all the children of pride that vaunt againſt him. God hath a dominion over us as a Law-giver, as we are his creatures, and a dominion over us in away of Juſtice, as we are his criminals.

2. This puniſhment is unavoidable.

1. None can eſcape him. He hath the ſole Authority over Hell and Death, the Keyes of both are in his hand; The greateſt Caeſar can no more eſcape him p. 768than the meaneſt Peaſant; Who art thou, O great Mountain before Zerubbabel? Zac. 4.7. The height of Angels is no match for him, much leſs that of the mortal grandees of the World; they can no more reſiſt him than the meaneſt perſon; But are rather as the higheſt Steeples, the fitteſt marks for his cruſhing thunder. If he ſpeaks the word, the principalities of men come down, and the Crown of their glory. Jer. 13.18. He can take the Mighty away in a moment and that without hands, i. e. without inſtruments. Job. 34.20. The ſtrongeſt are like the feet of Nebuchadnezzar's Image, Iron and Clay, Iron to man, but Clay to God, to be crumbled to nothing.

2. What comfort can be reapt from a creature, when the Soveraign of the World arms himſelf with terrors, and begins his viſitation? Iſa. 10.3. What will you do in the day of viſitation, to whom will you flie for help, and where will you leave your glory? The torments from a Subject may be releived by the Prince, but where can there be an appeal from the Soveraign of the World? Where is there any above him to controul him, if he will overthrow us; who is there to call him to account, and ſay to him, what doſt thou? He works by an uncontroulable Authority, he needs not ask leave of any. Iſa. 43.13. He works, and none can let it; As when he will relieve, none can afflict; ſo when he will wound, none can relieve. If a King appoint the puniſhment of a rebel, the greateſt Favorite in the Court cannot ſpeak a comfortable word to him. The moſt beloved Angel in Heaven cannot ſweeten and eaſe the ſpirit of a man, that the Soveraign power is ſet againſt to make the butt of his wrath. The Devils lye under his ſentence, and wear their chains as marks of their condemnation, without hope of ever having them filed off, ſince they are laid upon them by the Authority of an unaccountable Soveraign.

3. By his Soveraign Authority, God can make any creature the instrument of his vengeance; He hath all the creatures at his beck, and can Commiſſion any of them to be a dreadful ſcourge. Strong winds and tempeſts fulfil his word: Pſal. 148.8. The Lightnings anſwer him at his call, and cry aloud here are we. Job 38.35. By his Soveraign Authority he can render Locuſts as miſchievous as Lions, forge the meaneſt creatures into Swords and Arrows, and commiſſion the moſt deſpicable to be his Executioners; He can cut off joy from our ſpirits, and make our own hearts be our tormentors, our moſt confident friends our perſecutors, our neareſt relations to be his avengers; They are more his, who is their Soveraign, than ours, who place a vain confidence in them. Rather than Abraham ſhall want children, he can raiſe up ſtones, and adopt them into his Family; And rather than not execute his vengeance, he can array the ſtones in the ſtreets, and make them his armed ſubjects againſt us. If he ſpeak the word, a hair ſhall drop from our heads to choak us, or a vapour, congeal'd into Rheum in our heads, ſhall dropdown, and putrifie our Vitals. He can never want weapons, who is Soveraign over the thunders of Heaven, and ſtones of the Earth, over every creature, and can by a Soveraign word turn our greateſt comforts into curſes.

3. This Puniſhment must be terrible. How doth David, a great King, ſound in his body, proſperous in his Crown, and ſucceſsful in his conqueſts, ſetled in all his Royal conveniencies, groan under the wrathful touch of a greater King than himſelf, Pſal. 6. Pſal. 38. and his other Paenitential Pſalms; Not being able to give himſelf a writ of eaſe, by all the delights of his Palace and Kingdom. If the wrath of a King be as the roaring of a Lyon to a poor ſubject, Prov. 19.10. how great is the wrath of the King of Kings, that cannot be ſet forth by the terror of all the amazing vollies of thunder, that have been ſince the Creation, if the noiſe of all were gather'd into one ſingle crack? As there is an unconceivable ground of joy in the ſpecial favour of ſo mighty a King, ſo is there of terror in his ſevere diſpleaſure. Pſal. 76.12. He is terrible to the Kings of the earth, with God is terrible Majeſty. What a folly is it then to rebel againſt ſo mighty a Soveraign?

p. 769III. USE of Comfort. The Throne of God drops hony and ſweetneſs, as well as dread and terror; All his other attributes afford little relief, without this of his dominion, and Univerſal command; When therefore he ſpeaks of his being the God of his people, he doth often preface it, with the Lord thy God; His Soveraignty as a Lord being the ground of all the comfort we can take in his federal relation as our God; Thy God, but Superior to thee; thy God, not as thy Cattle and Goods are thine, in a way of ſole propriety, but a Lord too in a way of Soveraignty, not only over thee, but over all things elſe for thee. As the end of God's ſetling Earthly Governments, was for the good of the communities over which the Governours preſide; So God exerciſeth his Government for the good of the World, and more particularly for the good of the Church, over which he is a peculiar Governour.

1. His love to his people is as great as his Soveraignty over them. He ſtands not upon his Dominion with his people ſo much, as upon his affection to them; He would not be call'd Baali, my Lord, i. e. he would not be known only by the name of Soveraignty, but Iſhi, my Husband, a name of Authority and ſweetneſs together; Hoſ. 2.16.19. &c. He ſignifies, that he is not only the Lord of our ſpirits and bodies, but a Husband by a Marriage knot, admitting us to a nearneſs to him, and Communion of goods with him. Though he Majeſtically ſits upon a high Throne, yet it is a Throne encircled with a Rainbow; Ezek. 1.28. To ſhew, that his Government of his people, is not only in away of abſolute Dominion, but alſo in a way of federal relation. He ſeems to own himſelf their Subject, rather than their Soveraign, when he gives them a Charter to command him in the affairs of his Church; Iſa. 45.11. Ask of me things to come, concerning my ſons, and concerning the work of my hands command you me. Some read it by way of queſtion, as a corrective of a ſawcyneſs; Do you ask of me things to come, and ſeem to command me concerning the works of my hands, as if you were more careful of my intereſt among my people, than I am, who have form'd them? But if this were the ſenſe, it would ſeem to diſcourage an importunity of Prayer for publick deliverance; And therefore to take it according to our Tranſlation, 'tis an exhortation to Prayer, and a mighty encouragement in the management and exerciſe of it. Urge me with my promiſe, in a way of humble importunity, and you ſhall find me as willing to perform my word, and gratifie your deſires, as if I were rather under your Authority, than you under mine; As much as to ſay, if I be not as good as my word, to ſatisfie thoſe deſires that are according to my promiſe, implead me at my own Throne, and if I be failing in it, I will give Judgment againſt my ſelf. Almoſt like Princes Charters, and gracious grants, we grant ſuch a thing againſt us, and our heirs, giving the ſubject power to implead them, if they be not punctually obſerv'd by them. How is the love of God ſeen in his condeſcenſion below the Majeſty of Earthly Governours! He that might command by the abſoluteneſs of his Authority, doth not only do that, but intreats in the quality of a ſubject, as if he had not a fulneſs to ſupply us, but needed ſomething from us for a ſupply of himſelf, 2 Cor. 5.20. As though God did beſeech you by us. And when he may challenge as a due by the right of his propriety, what we beſtow upon his poor, which are his Subjects as well as ours, he reckons it as a loan to him, as if what we had were more our own than his. Prov. 19.17. He ſtands not upon his Dominion ſo much with us, when he finds us Conſcientious in paying the duty we owe to him. He rules as a Father by Love, as well as by Authority; He enters into a peculiar Communion with poor Earthly Worms; plants his gracious Tabernacle among the troops of ſinners, inſtructs us by his word, invites us by his benefits, admits us into his preſence, is more deſirous to beſtow his ſmiles, than we to receive them; And acts in ſuch a manner, as if he were willing to reſign his Scepter into the hands of any that were poſſeſſed with more love and kindneſs to us than himſelf. This is the comfort of Believers.

2. In his being Soveraign, his pardons carry in them a full ſecurity. He that hath the Keyes of Hell and Death, pardons the crime, and wipes off the guilt. Who p. 770can repeal the act of the chief Governour? What tribunal can null the decrees of an abſolute Throne? Iſ. 43.25. I, even I am he, that blots out thy tranſgreſſions for my names ſake. His ſoveraign dominion renders his mercy comfortable. The clemency of a Subject though never ſo great, cannot pardon; people may pity a criminal, while the Executioner tortures him, and ſtrips him of his Life; but the clemency of the ſupream Prince eſtabliſheth a pardon. Since we are under the dominion of God, if he pardons, who can reverſe it? If he doth not, what will the pardons of men profit us in regard of an eternal ſtate? If God be a King for ever, then he whom God forgives, he in whom God reigns, ſhall live for ever. Elſe he would want Subjects on Earth, and have none of his lower Creatures, which he form'd upon the Earth, to reign over after the diſſolution of the World; if his pardons did not ſtand ſecure he would after this Life, have no voluntary ſubjects that had formerly a being upon the Earth; he would be a King only over the damn'd Creatures.

3, Corruptions will certainly be ſubdued in his voluntary ſubjects. The Covenant, I will be your God, implyes protection, government, and relief, which are all grounded upon Soveraignty: That therefore which is our greateſt burden, will be remov'd by his Soveraign power. Micah 7.19. He will ſubdue our iniquities. If the outward enemies of the Church ſhall not bear up againſt his Dominion, and perpetuate their rebellions unpuniſht, thoſe within his people ſhall as little bear up againſt his Throne, without being deſtroy'd by him. The billows of our own hearts, and the raging waves within us, are as much at his beck as thoſe without us. And his Soveraignty is more eminent in quelling the corruptions of the heart, than the commotions of the World; in reigning over mens Spirits, by changing them, or curbing them, more than over mens bodies, by pinching and puniſhing them. The remainders of Satans Empire will moulder away before him, ſince he that is in us, is a greater Soveraign, than he that is in the World, 1 Joh. 4.4. His enemies will be laid at his feet, and ſo neve… ſhall prevail againſt him, when his Kingdom ſhall come. He could not be Lord of any man as a happy creature, if he did not by his power make them happy; and he could not make them happy, unleſs by his Grace he made them holy. He could not be praiſed as a Lord of Glory, if he did not make ſome creatures glorious, to praiſe him; And an Earthly Creature could not praiſe him perfectly, unleſs he had every grain of enmity to his Glory taken out of his heart. Since God is the only Soveraign, he only can ſtill the commotions in our ſpirits, and pull down all the Enſigns of the Devil's royalty; he can waſt him by the powerful word of his lips.

4. Hence is a strong encouragement for Prayer. My King was the ſtrong compellation David us'd in Prayer, as an argument of comfort and confidence, as well as that of My God. Pſal. 5, 2. Hearken to the voice of my cry, my King and my God. To be a King, is to have an Office of Government and Protection. He gives us liberty, to approach to him as the Judge of all. Heb. 12.23. i. e. As the Governour of the World; we pray to one that hath the whole Globe of Heaven and Earth in his hand, and can do whatſoever he will. Though he be higher than the Cherubims, and tranſcendently above all in Majeſty, yet we may ſoar up to him with the wings of our Soul, Faith, and Love, and lay open our cauſe, and find him as gracious, as if he were the meaneſt ſubject on Earth, rather than the moſt ſoveraign God in Heaven.

He hath as much of tenderneſs, as he hath of Authority, and is pleaſed with Prayer, which is an acknowledgment of his Dominion, an honouring of that, which he delights to honour: For Prayer, in the notion of it, imports thus much, that God is the Rector of the World, that he takes notice of humane affairs, that he is a careful, juſt, wiſe Governour, a ſtore-houſe of bleſſing, a fountain of goodneſs to the indigent, and a releif to the oppreſſed. What have we reaſon to fear, when the ſoveraign of the World gives us liberty to approach to him, and lay open our caſe? That God who is King of the whole Earth, not only of a few Villages, or Cities in the Earth, but the whole Earth; and not only King p. 771of this dreggy place of our droſs, but of Heaven having prepar'd, or eſtabliſhed his Throne in the moſt glorious place of the Creation.

5. Here is comfort in afflictions. As a ſoveraign, he is the Author of Afflictions, as a ſoveraign, he can be the remover of them; he can command the waters of affliction to go ſo far and no farther. If he ſpeaks the Word, a diſeaſe ſhall depart, as ſoon as a ſervant ſhall from your preſence with a Nod. If we are baniſht from one place, he can command a ſhelter for us in another. If he orders Moab, a Nation that had no great kindneſs for his people, to let his outcaſts dwell with them, they ſhall entertain them, and afford them ſanctuary. Iſaiah 16.4. Again God chaſtneth as a ſoveraign, but teacheth as a Father. Pſal. 99.12. The exerciſe of his Authority is not without an exerciſe of his goodneſs. He doth not correct for his own pleaſure, or the Creature's torment, but for the Creature's inſtruction; though the rod be in the hand of a ſoveraign, yet it is tinctur'd with the kindneſs of divine bowels. He can order them as a ſoveraign to mortifie our fleſh, and try our Faith. In the ſevereſt tempeſt, the Lord that rais'd the Wind againſt us, which ſhatter'd the ſhip, and tore its rigging, can change that contrary wind for a more happy one, to drive us into the Port.

6. 'Tis a comfort againſt the projects of the Churches adverſaries in times of publick commotions. The conſideration of the Divine ſoveraignty may arm us againſt the threatnings of mighty ones, and the menaces of perſecutors. God hath Authority above the Crowns of men, and a Wiſdom ſuperior to the cabals of men. None can move a ſtep without him, he hath a negative voice upon their Counſels, a negative hand upon their motions; their politick reſolves muſt ſtop at the point he hath preſcrib'd them. Their formidable ſtrength cannot exceed the limits he hath ſet them, their overreaching wiſdom expires at the breath of God, There is no Wiſdom, nor Ʋnderſtanding, nor Counſel againſt the Lord. Prov. 21.30. Not a bullet can be diſcharg'd, nor a Sword drawn, a wall battered, nor a perſon diſpatcht out of the world without the leave of God, by the mightieſt in the World. The inſtruments of Satan are no more free from his ſoveraign reſtraint than their inſpirer; they cannot pull the hook out of their noſtrils, nor caſt the bridle out of their mouths. This ſoveraign can ſhake the Earth, rend the Heavens, overthrow Mountains, the moſt Mountainous oppoſers of his intereſt. Though the Nations ruſh in againſt his people like the ruſhing of many waters, God ſhall rebuke them, they ſhall be chaſed as the chaff of the Mountains before the Wind, and like a rolling thing before the Whirlwind. Iſaiah 17.13. So doth he often burſt in pieces the moſt miſchievous deſigns, and conducts the oppreſſed to a happy port. He often turns the ſevereſt tempeſts into a calm, as well as the moſt peaceful calm into a horrible ſtorm. How often hath a well-rigg'd ſhip, that ſeemed to ſp…rn the Sea under her feet, and beat the waves before her to a foam, been ſwallowed up into the bowels of that Element, over whoſe back ſhe rode a little before. God never comes to deliver his Church as a Governour, but in a wrathful poſture. Ezek. 20.23. Surely ſaith the Lord with a mighty hand, and with an out ſtretched arm, and with fury pour'd out will I rule over you; not with fury poured out upon the Church, but fury pour'd out upon her Enemies, as the words following evidence. The Church he would bring out from the Countries where ſhe was ſcattered, and bring the people into the bond of the Covenant. He ſometimes cuts off the Spirits of Princes. Pſal. 76.12. i. e. cuts off their deſigns, as men do the pipes of a water-courſe. The hearts of all are as open to him, as the riches of heaven where he reſides. He can ſlip an inclination into the heart of the mighty, which they dream'd not of before; and if he doth not change their projects, he can make them abortive, and way-lay them in their attempts. La…an marched with fury, but God put a padlock upon his paſſion againſt Jacob. Gen. 31.24.29. The Devils which ravage mens minds, muſt be ſtill, when he gives out his ſoveraign orders. This ſoveraign can make his people find favour in the eyes of the cruel Egyptians, which had ſo long oppreſt them. Exod. 11.3. And ſpeak a good word in the heart of Nebuchadnezzar for the Prophet Jeremy, p. 772that he ſhould order his Captain, to take him into his ſpecial protection; when he took Zedekiah away priſoner in chains and put out his eyes. Jerem. 39.11. His people cannot want deliverance from him, who hath all the world at his command, when he is pleaſed, to beſtow it: he hath as many inſtruments of deliverance, as he hath Creatures at his beck in Heaven or Earth from the meaneſt to the higheſt. As he is the Lord of Hoſts, the Church hath not only an intereſt in the ſtrength he himſelf is poſſeſſed with, but in the ſtrength of all the Creatures that are under his command, in the Elements below and Angels above; in thoſe armies of Heaven, and in the inhabitants of the Earth, he doth what he will; Dan. 4.35. They are all in order, and array at his command. There are Angels to employ in a fatal ſtroke, Lice and Froggs to quell the ſtubborn hearts of his Enemies. He can range his Thunders and Lightnings, the Canon and Granado's of Heaven, and the Worms of the Earth in his ſervice. He can muzzle Lions, calm the fury of the Fire, turn his Enemies Swords into their own bowels, and their Artillery on their own breaſts; ſet the wind in their Teeth, and make their Chariot-wheels languiſh, make the Sea enter a quarrel with them, and wrap them in its waves, till it hath ſtifled them in its lap. The Angels have Storms, and Tempeſts and Warrs in their hands, but at the diſpoſal of God; when they ſhall caſt them out againſt the Empire of Antichriſt Rev. 7.1, 2. then ſhall Satan be diſcharg'd from his Throne, and no more ſeduce the Nations; the everlaſting Goſpel ſhall be preached, and God ſhall reign gloriouſly in Sion. Let us therefore ſhelter our ſelves in the divine ſoveraignty, regard God as the moſt High in our dangers, and in our petitions. This was Davids reſolution. Pſal. 57.1, 2. I will cry unto unto God moſt high. This Dominion of God is the true Tower of David, wherein there are a thouſand ſhields for defence and encouragement. Cant. 4.4.

IV. USE. If God hath an extenſive Dominion over the whole World, this ought to be often meditated on, and acknowledged by us. This is the univerſal duty of mankind; if he be the ſoveraign of all, we ſhould frequently think of our great Prince, and acknowledge our ſelves his Subjects, and him our Lord. God will be acknowledg'd the Lord of the whole Earth, the neglect of this is the cauſe of the Judgments which are ſent upon the World. All the Prodigies were to this end, that they might know, or acknowledge that God was the Lord. Exod. 10.2. As God was proprietor, he demanded the firſt-born of every Jew, and the firſt-born of every Beaſt, the one was to be Redeemed, and the other Sacrificed; this was the Quit-Rent they were to pay to him for their fruitful Land. The firſt Fruits of the Earth were ordered to be paid to him, as a homage due to the Landlord, and an acknowledgment they held all in chief of him. The practice of offering firſt-fruits for an acknowledgment of Gods ſoveraignty was among many of the Heathens, and very ancient; hence they dedicated ſome of the chief of their ſpoils, owning thereby the Dominion and Goodneſs of God, whereby they had gain'd the Victory. Cain own'd this in offering the Fruits of the Earth, and it was his ſin, he own'd no more, viz. His being a ſinner, and meriting the Juſtice of God, as his Brother Abel did in his bloody Sacrifice. God was a ſoveraign Proprietor and Governour, while man was in a ſtate of innocence, but when man proved a Rebel, the ſoveraignty of God bore another relation towards him, that of a Judge, added to the other. The Firſt-fruits might have been offered to God in a ſtate of innocence, as a homage to him as Lord of the Manour of the World; the deſign of them was to own Gods propriety in all things, and mens dependance on him for the influences of heaven in producing the fruits of the Earth, which he had ordered for their uſe. The deſign of Sacrifices, and placing beaſts inſtead of the criminal, was to acknowledg their own guilt, and God as a ſoveraign Judge; Cain own'd the firſt, but not the ſecond, he acknowledged his dependance on God as a proprietor, but not his obnoxiouſneſs to God as a Judg, which may be probably gathered from his own ſpeech, when God came to examine him, and ask him for his Brother. Gen. 4.9. Am I my Brothers keeper? Why do you ask me; though I own thee as the Lord of my Land, and Goods, yet I do p. 773not think my ſelf accountable to thee for all my actions. This Soveraignty of God ought to be acknowledged in all the parts of it, in all the manifeſtations of it to the creature. We ſhould bear a ſenſe of this always upon our Spirits, and be often in the thoughts of it in our retirements. We ſhould fancy that we ſaw God upon his Throne in his Royal Garb, and great attendants about him, and take a view of it, to imprint an awe upon our Spirits.

The meditation on this would,

1. Fix us on him as an object of truſt. 'Tis upon his Soveraign Dominion as much as upon anything, that ſafe and ſecure confidence is built; for if he had any ſuperior above him, to controul him in his deſigns and promiſes, his veracity and power would be of little efficacy, to form our ſouls to a cloſe adherency to him. It were not fit to make him the object of our truſt, that can be gainſaid by a higher than himſelf, and had not a full Authority to anſwer our expectations; If we were poſſeſſed with this notion fully and believingly, that God were high above all, that his Kingdom rules over all, we ſhould not catch at every broken reed, and ſtand gaping for comforts from a pebble ſtone. He that underſtands the Authority of a King, would not wave a relyance on his promiſe, to depend upon the breath of a changeling favorite. None but an ignorant man would change the ſecurity he may have upon the height of a Rock, to expect it from the dwarfiſhneſs of a Mole-hill. To put confidence in any inferiour Lord, more than in the Prince, is a folly in civil converſe, but a rebellion in Divine; God only being above all, can only rule all, can command things to help us, and check other things which we depend on, and make them fall ſhort of our expectations. The due conſideration of this Doctrine would make us pierce through ſecond cauſes to the first, and look further than to the ſmaller ſort of Sailers, that clime the ropes, and dreſs the Sails, to the Pilot that ſits at the Helm, the Maſter, that by an indiſputable Authority orders all their motions. We ſhould not depend upon ſecond cauſes for our ſupport, but look beyond them to the Authority of the Deity, and the dominion he hath over all the works of his hands. Zach. 10.1. Ask ye of the Lord rain in the time of the latter rain; When the ſeaſons of the year conſpire for the producing ſuch an effect, when the uſual time of rain is wheel'd about in the year, ſtop not your thoughts at the point of the Heavens, whence you expect it, but pierce the Heavens, and ſollicite God, who muſt give order for it, before it comes. The due meditation of all things depending on the Divine Dominion, would ſtrike off our hands from all other holds, ſo that no creature would engroſs the dependance and truſt which is due to the firſt cauſe; As we do not thank the Heavens when they pour out rain, ſo we are not to depend upon them when we want it; God is to be ſought to when the Womb of 2d. cauſes is open'd to relieve us, as well as when the Womb of 2d. cauſes is barren, and brings not forth its wonted progeny.

2. It would make us diligent in worſhip. The conſideration of God as the ſupream Lord, is the Foundation of all Religion; Our Father which art in Heaven, prefaceth the Lord's Prayer; Father is a name of Authority; in Heaven, the place where he hath fixed his Throne, notes his Government; not my Father, but our Father, notes the extent of this Authority. In all worſhip we acknowledge the object of our worſhip, our Lord, and our ſelves his vaſſals; If we bear a ſenſe that he is our Soveraign King, it would draw us to him in every exigence, and keep us with him in a reverential poſture, in every addreſs; When we come we ſhould be careful not to violate his right, but render him the homage due to his Royalty. We ſhould not appear before him with empty ſouls, but fill'd with Holy thoughts. We ſhould bring him the beſt of our flock, and preſent him with the prime of our ſtrength; Were we ſenſible we hold all of him, we ſhould not with-hold any thing from him, which is more worthy than another. Our hearts would be fram'd into an awful regard of him, when we conſider that glorious and fearful name, the Lord our God, Deut. 28.58. We ſhould look to our feet, when we enter into his houſe, if we conſidered him in Heaven upon his Throne, and our p. 774ſelves on Earth at his Footſtool, Eccleſ. 5.2. lower before him than a worm before an Angel; It would hinder gariſhneſs and lightneſs. The Jews ſaith Capel, on the 1 Tim. 1.17. repeat this expreſſion, foreign King of Worlds, or Eternal King; Probable the firſt Original of it might be, to ſtake them down from wandring. When we conſider the Majeſty of God cloathed with a Robe of light, ſitting upon his high Throne, adorn'd with his Royal Enſigns, we ſhould not enter into the preſence of ſo great a Majeſty with the Sacrifice of fools, with light motions and fooliſh thoughts, as if he were one of our companions to be droll'd with. We ſhould not hear his word, as if it were the voice of ſome ordinary Peſant. The conſideration of Majeſty, would engender reverence in our ſervice; It would alſo make us ſpeak of God with honour and reſpect, as of a great and glorious King, and not uſe defaming expreſſions of him, as if he were an infamous being. And were he conſider'd as a terrible Majeſty, he would not be frequently ſollicited by ſome, to pronounce a damnation upon them, upon every occaſion.

3. It would make us charitable to others. Since he is our Lord, the great proprietor of the World, 'tis ſit he ſhould have a part of our goods, as well as our time: he being the Lord both of our goods and time. The Lord is to be honour'd with our ſubſtance; Prov. 3.9. Kings were not to be approached to without a preſent; Tribute is due to Kings: but becauſe he hath no need of any from us, to bear up his ſtate, maintain the charge of his wars, or pay his Military Officers and Hoſt, 'tis a debt due to him, to acknowledge him in his poor, to ſuſtain thoſe that are a part of his ſubſtance; Though he ſtands in no need of it himſelf, yet the poor, that we have alwayes with us, do; As a 7th. part of our weekly time, ſo ſome part of our weakly gains are due to him. There was to be a weekly laying by in ſtore ſomewhat of what God had proſper'd them, for the relief of others. 1 Cor. 16.1, 2. the quantity is not determin'd, that is left to every man's Conſcience, according as God hath proſper'd him that week. If we did conſider God as the donor and proprietor, we ſhould diſpoſe of his gifts according to the deſign of the true owner, and act in our places as Stewards intruſted by him, and not purſe up his part as well as our own in our coffers. We ſhould not deny him a ſmall quit rent, as an acknowledgment that we have a greater income from him; We ſhould be ready to give the inconſiderable pittance, he doth require of us, as an acknowledgment of his propriety, as well as liberality.

4. It would make us watchfull, and arm us againſt all temptations. Had Eve ſtuck to her firſt Argument againſt the Serpent, ſhe had not been inſtrumental to that deſtruction, which Mankind yet feel the ſmart of. Gen. 3.3. God hath ſaid, ye ſhall not eat of it; The great Governour of the World hath laid his Soveraign command upon us in this point. The temptation gain'd no ground, till her heart let go the ſenſe of this for the pleaſure of her eye and palate. The repetition of this, the great Lord of the World hath ſaid, or order'd, had both unargumented and diſarm'd the Tempter. A ſence of God's Dominion over us would diſcourage a temptation, and put it out of countenance; It would bring us with a vigorous ſtrength to beat it back to a retreat; If this were as ſtrongly urg'd as the temptation, it would make the heart of the tempted ſtrong, and the motion of the tempter feeble.

5. It would make us entertain afflictions, as they ought to be entertain'd, viz. with a reſpect to God. When men make light of any affliction from God, 'tis a contempt of his Soveraignty, as to contemn the frown, diſpleaſure and check of a Prince, is an affront to Majeſty: 'Tis, as if they did not care a ſtraw what God did with them, but dare him to do his worſt. There is a deſpiſing the chaſtning of the Almighty. Job 5.17. To be unhumbled under his hand, is as much or more affront to him, than to be impatient under it. Afflictions muſt be entertained as a check from Heaven, as a frown from the great Monarch of the World; Under the feeling of every ſtroke, we are to acknowledge his Soveraignty and p. 775Bounty; to deſpiſe it, is to make light of his Authority over us; As to deſpiſe his favours, is to make light of his kindneſs to us. A ſenſe of God's Dominion would make us obſerve every check from him, and not diminiſh his Authority, by caſting off a due ſenſe of his correction.

6. This Dominion of God would make us reſign up our ſelves to God in every thing. He that conſiders himſelf a thing made by God, a vaſſal under his Authority, would not expoſtulate with him, and call him to an account why he hath dealt ſo, or ſo with him. It would ſtab the vitals of all pleas againſt him. We ſhould not then conteſt with him, but humbly lay our cauſe at his feet, and ſay with Eli, 1 Sam. 3.18. 'Tis the Lord, let him do what ſeems good. We ſhould not commence a ſuit againſt God, when he doth not anſwer our Prayers preſently, and ſend the mercy we want upon the wings of the wind; He is the Lord, the Soveraign: The conſideration of this would put an end to our quarrels with God; Should I expect that the Monarch of the World ſhould wait upon me, or I a poor worm wait upon him? Muſt I take State upon me before the Throne of Heaven, and expect the King of Kings ſhould lay by his Scepter, to gratifie my humour? Surely Jonah thought God no more than his fellow, or his vaſſal, at that time when he told him to his face, he did well to be angry, as though God might not do what he pleaſed with ſo ſmall a thing as a Gourd; He ſpeaks as if he would have ſealed a leaſe of ejectment, to exclude him from any propriety in any thing in the World.

7. This Dominion of God would stop our vain curioſity. When Peter was deſirous to know the fate of John the Beloved Diſciple, Chriſt anſwereth no more than this. Joh. 21.22. If I will, that he tarry till I come, what is that to thee? follow thou me. Conſider your duty, and lay aſide your curioſity, ſince it is my pleaſure not to reveal it. The ſenſe of God's abſolute Dominion would ſilence many vain diſputes in the World; What if God will not reveal this or that? the manner and method of his reſolves ſhould humble the Creature under intruding enquiries.

V. USE of Exhortation.

1. The Doctrine of the Dominion of God, may teach us Humility. We are never truly abas'd, but by the conſideration of the eminence and excellency of the Deity. Job never thought himſelf ſo pitiful a thing, ſo deſpicable a creature, as after God's magnificent declamation upon the Theme of his own Soveraignty. Job 42.5, 6. When God's name is regarded as the moſt excellent and Soveraign name in all the earth, then is the Soul in the fitteſt temper to lie low, and cry out, what is man, that ſo great a Majeſty ſhould be mindful of him? When Abraham conſiders God as the Supream Judge of all the earth, he then ownes himſelf but duſt and aſhes. Gen. 18.25, 27. Indeed, how can vile and duſty man vaunt before God, when the Angels, far more excellent creatures cannot ſtand before him, but with a Vail on their faces? How little a thing is man in regard of all the earth? How mean a thing is the earth in regard of the vaſter Heavens? How poor a thing is the whole World in compariſon of God? How pitiful a thing is man, if compar'd with ſo excellent a Majeſty? There is as great a diſtance between God and man, as between being and not being, and the more man conſiders the Divine Royalty, the more diſ-eſteem he will have of himſelf, it would make him ſtoop and diſrobe himſelf, and fall low before the Throne of the King of Kings, throwing down before his Throne, any Crown he gloryed in. Rev. 4.10.

1. In regard of Authority. How unreaſonable is pride in the preſence of Majeſty? How fooliſh is it for a Country Juſtice of Peace, to think himſelf as great as his Prince that Commiſſion'd him? How unreaſonable is pride in the preſence of the greateſt Soveraignty? What is humane greatneſs before Divine? The Stars diſcover no light when the Sun appears, but in a humble poſture withdraw in their leſſer Beams, to give the ſole Glory of enlightning the World to the Sun, who is as it were the Soveraign of thoſe Stars, and imparts a light unto them. The greateſt Prince is infinitely leſs, if compar'd with God, than the meaneſt ſcullion in p. 776his kitchin can be before him. As the Wiſdom, Goodneſs, and Holineſs, of man is a meer mote, compared to the Goodneſs and Holineſs of God, ſo is the Authority of man a meer trifle in regard of the ſoveraignty of God. And who but a ſimple Child would be proud of a mote, or trifle. Let man be as great as he can, and command others, he is ſtill a ſubject to one greater than himſelf. Pride would then vaniſh like ſmoak at the ſerious conſideration of this ſoveraignty.

One of the Kings of this Country did very handſomly ſhame the flattery of his Courtiers, that cried him up as Lord of Sea and Land, by ordering his chair to be ſet on the Sand of the Sea ſhoar, when the Tide was coming in, and commanding the waters not to touch his feet, which when they did without any regard to his Authority, he took occaſion thereby to put his flatterers out of countenance, and inſtruct himſelf in a leſſon of humility; See, ſaith he, how I rule all things, when ſo mean a thing as the water will not obey me. 'Tis a ridiculous pride that the Turk and Perſian diſcover in their ſwelling Titles. What poor ſoveraigns are they, that cannot command a Cloud, give out an effectual order for a drop of Rain, in a time of drought, or cauſe the bottles of Heaven, to turn their mouth another way in a time of too much moiſture. Yet their own Prerogatives are ſo much in their minds, that they juſtle out all thoughts of the ſupream Prerogative of God, and give thereby occaſion to frequent Rebellions againſt him.

2. In regard of Propriety. And this doctrine is no leſs an abatement of pride in the higheſt, as well as in the meaneſt, it lowers pride in point of Propriety, as well as in point of Authority. **Raynard de Deo p. 766.Is any proud of his poſſeſſions, how many Lords of thoſe poſſeſſions have gone before you? How many are to follow you? Your Dominion laſts but for a ſhort time, too ſhort, to be a cauſe of any pride and glory in it. God by a ſoveraign power can take you from them, or them from you, when he pleaſeth. The Traveller refreſheth himſelf in the heat of Summer under a ſhady Tree; how many have done ſo before him the ſame day, he knows not, and how many will have the benefit after, before night comes, he is as much ignorant of; he and the others that went before him, and follow after him, uſe it for their refreſhment, but none of them can ſay, they are the Lords of it. The property is inveſted in ſome other perſon, whom perhaps they know not; the propriety of all you have, is in God, not truly in your ſelves. Doth not that man deſerve ſcorn from you, who will play the proud fool in gay Clothes and attire, which are known to be none of his own, but borrowed? Is it not the ſame caſe with every proud man, though he hath a property in his Goods by the Law of the Land? Is any thing you have your own truly? Is it not lent you by the great Lord? Is it not the ſame vanity in any of you, to be proud of what you have as Gods loan to you, as for ſuch a one to be proud of what he hath borrowed of man. And do you not make your ſelves as ridiculous to Angels, and good Men who know, that though it is yours in oppoſition to man, yet it is not yours in oppoſition to God, they are granted you only for your uſe, as the Collar of Eſſes and Sword, and other Enſigns of the chief Magiſtrate in the City, paſs through many hands in regard of the uſe of them, but the propriety remains in the Community and body of the City. Or as the Silver plate of a perſon that invites you to a Feaſt, is for your uſe during the time of the invitation. What ground is there, to be proud of thoſe things, you are not the abſolute Lords and Proprietors of, but only have the uſe of them granted to you, during the pleaſure of the ſoveraign of the World?

2. Praiſe and Thank fulneſs reſults from this doctrine of the Soveraignty of God.

1. He is to be praiſed for his royalty. Pſal. 145.1. I will extoll thee my God, Oh King. The Pſalmiſt calls upon men five times, to ſing praiſe to him as the King of all the Earth. Pſal. 47.6, 7. Sing praiſes to God, ſing praiſes, ſing praiſes to our King, ſing praiſes: For God is the King of all the Earth, ſing ye praiſes with underſtanding. All Creatures even the inanimate ones are called upon to praiſe him, becauſe of the excellency of his Name and the ſupremacy of his Glory in the 148. p. 777Pſal. throughout and ver. 13. That ſoveraign power that gave us hearts and tongues, deſerves to have them employ'd in his praiſes eſpecially ſince he hath by the ſame hand, given us ſo great matter for it. As he is a ſoveraign we owe him thankfulneſs, he doth not deal with us in a way of abſolute Dominion, he might then have annihilated us: Since he hath as full a Dominion to reduce us to nothing, as to bring us out of nothing. Conſider the abſoluteneſs of his ſoveraignty in it ſelf, and you muſt needs acknowledge, that he might have multipli'd precepts, enjoyned us the obſervance of more than he hath done, he might have made our tedder much ſhorter, he might exact obedience, and promiſe no reward for it; he might daſh us againſt the walls, as a Potter doth his Veſſel, and no man have any juſt reaſon to ſay, what doſt thou? Or why doſt thou uſe me ſo? A greater right is in him to uſe us in ſuch a manner, as we do ſenſible, as well as inſenſible things. And if you conſider his dominion, as it is capable to be exerciſed in a way of unqueſtionable Juſtice, and ſubmitted to the reaſon and judgments of Creatures, he might have dealt with us in a ſmarter way, than he hath hitherto done; inſtead of one affliction we might have had a thouſand. He might have ſhut his own hands from pouring out any good upon us, and ordered innumerable ſcourges to be prepared for us; but he deals not with us according to the rights of his Dominion. He doth not oppreſs us by the greatneſs of his Majeſty; he enters into Covenant with us, and allures us by the Cords of a man, and ſhews himſelf as much a merciful as an abſolute ſoveraign.

2. As he is a Proprietor we owe him thank fulneſs. He is at his own choice, whither he will beſtow upon us any bleſſings or no, the more value therefore his benefits deſerve from us, and the Donor the more ſincere returns. If we have any thing from the Creature to ſerve our turn, 'tis by the order of the chief proprietor. He is the ſpring of honour, and the fountain of ſupplies; all Creatures are but as the conduit pipes in a great City, which ſerve ſeveral houſes with water, but from the great ſpring. All things are conveyed originally from his own hand, and are diſpenſed from his Exchequer. If this great ſoveraign did not order them, you would have no more ſupplies from a Creature, than you could have nouriſhment from a chip. 'Tis the Divine will in every thing that doth us good, every favour from Creatures is but a ſmile from God, an evidence of his Royalty to move us to pay a reſpect to him as the great Lord. Some Heathens had ſo much reſpect for God, as to conclude that his Will and not their own prudence, was the chief conductor of their affairs. His Goodneſs to us calls for our thankfulneſs but his ſoveraignty calls for a higher elevation of it; a ſmile from a Prince is more valued, and thought worthy of more gratitude, than a preſent from a Peaſant. A ſmall gift from a great perſon is more greatefully to be received, than a larger from an inferior perſon. The condeſcenſion of Royalty magnifies the gift. What is man, that thou ſo great a Majeſty, art mindful of him, to beſtow this or that favour upon him, is but a due reflection upon every bleſſing we receive? Upon every freſh bleſſing we ſhould acknowledge the donor, and true proprietor, and give him the honour of his Dominion. His property ought to be thankfully own'd, in every thing we are capable of conſecrating to him. As David after the liberal collection he had made for the building of the Temple, own's in his dedication of it to that uſe the propriety of God. 1 Chron. 29.14. Who am I? and what is my people, that we ſhould be able to offer ſo willingly after this ſort? For all things come of thee, and of thine own have we given thee. It was but a return of Gods own to him, as the waters of the River are no other than the return to the Sea, of what was taken from it.

Praiſe and Thankfulneſs is a Rent due from all mankind, and from every Creature to the great Landlord, ſince all are Tenants, and hold by him at his Will. Every Creature in Heaven and Earth, under the Earth, and in the Sea, were heard by John to aſcribe bleſſing, honour, glory, and power to him that ſits on the Throne. Rev. 5.13. We are as much bound to the ſoveraignty of God for his pre…rvation of us, as for his Creation of us. We are no leſs oblig'd to him, that preſervs our beings, when expoſed to dangers, than we are for beſtowing a being upon us, p. 778when we were not capable of danger. Thankfulneſs is due to this Soveraign for publick concerns; Hath he not preſerved the Ship of his Church in the midſt of whiſtling winds, and roaring waves, in the midſt of the combats of men and Devils, and reſcued it often, when it hath been near ſhip-wrackt?

3. How ſhould we be induc'd from hence to promote the honour of this Soveraign? We ſhould advance him as ſupream, and all our actions ſhould concur in his honour. We ſhould return to his Glory, what we have receiv'd from his Soveraignty, and enjoy by his mercy: He that is the ſuperior of all, ought to be the end of all. This is the harmony of the Creation, that which is of an inferiour nature, is order'd to the ſervice of that which is of a more excellent nature, thus water and earth, that have a lower being, are employ'd for the honour and beauty of the plants of the earth, who are more excellent in having a principle of a growing life; Theſe plants are again ſubſervient to the beaſts and birds, which exceed them in a principle of ſenſe, which the others want; Thoſe beaſts and birds are order'd for the good of man, who is ſuperior to them in a Principle of reaſon, and is inveſted with a Dominion over them; Man having God for his ſuperior, ought as much to ſerve the glory of God, as other things are deſign'd to be uſeful to man. Other Governments are intended for the good of the Community, the chief end is not the good of the Governours themſelves; But God being every way Soveraign, the Soveraign being, giving being to all things, the Soveraign Ruler, giving order and preſervation to all things, is alſo the end of all things, to whoſe glory and honour all things, all creatures are to be ſubſervient. Rom. 11.36. For of him, and through him, and to him, are all things, to whom be glory for ever. Of him as the efficient cauſe, through him as the preſerving cauſe, to him as the final cauſe; All our actions and thoughts ought to be addreſt to his glory, our whole beings ought to be conſecrated to his honour, though we ſhould have no reward, but the honour of having been ſubſervient to the end of our Creation; So much doth the excellency and Majeſty of God, infinitely elevated above us, challenge of us. Subjects uſe to value the ſafety, honour and ſatisfaction of a good Prince above their own; David is accounted worth 10000 of the people, and ſome of his Courtiers thought themſelves oblig'd to venture their lives for his ſatisfaction in ſo mean a thing, as a little water from the Well of Bethlehem. Doth not ſo great, ſo good a Soveraign as God, deſerve the ſame affection from us? Do we ſwear, ſaith a Heathen, **Arrian in Epicter.to prefer none before Caeſar, and have we not greater reaſon, to prefer none before God? 'Tis a Juſtice due from us to God, to maintain his Glory, as it is a Juſtice to preſerve the right and property of another. As God would lay aſide his Deity, if he did deny himſelf, ſo a creature acts irregularly, and out of the rank of a creature, if it doth not deny it ſelf for God. He that makes himſelf his own end, makes himſelf his own Soveraign. To napkin up a gift he hath beſtow'd upon us, or to employ what we poſſeſs, ſolely to our own Glory, to uſe any thing barely for our ſelves, without reſpect to God, is to apply it to a wrong uſe, and to injure God in his propriety, and the end of his donation. What we have, ought to be us'd for the honour of God; He retains the Dominion and Lordſhip, though he grants us the uſe; We are but Stewards, not Proprietors, in regard of God who expects an account from us, how we have employ'd his goods to his honour. The Kingdom of God is to be advanced by us, we are to pray that his Kingdom may come, we are to endeavour that his Kingdom may come, that is, that God may be known to be the chief Soveraign, that his Dominion, which was obſcur'd by Adam's fall, may be more manifeſted, that his Subjects which are ſuppreſt in the World, may be ſupported, his Laws which are violated by the rebellions of men, may be more obeyed, and his enemies be fully ſubdued by his final judgment, the laſt evidence of his Dominion in this State of the World, that the Empire of ſin and the Devil may be aboliſh'd, and the Kingdom of God be perfected, that none may rule but the great and rightful Soveraign. Thus while we endeavour to advance the honour of his Throne, we ſhall not want an honour to our ſelves. He is too gracious a Soveraign to neglect them, that are mindful of his Glory; thoſe that honour him, he will honour; 1 Sam. 2.30.

p. 7794. Fear and reverence of God in himſelf, and in his actions, is a duty incumbent on us from this Doctrine. Jer. 10.7. Who would not fear thee, O King of Nations! The ingratitude of the World is taxt, in not reverencing God as a great King, who had given ſo many marks of his Royal Government among them. The Prophet wonders, there was no fear of ſo great a King in the World; Since among all the wiſe men of the Nations, and among all their Kings, there is none like unto this; No more reverence of him, ſince none ruled ſo wiſely, nor any ruled ſo graciouſly. The dominion of God is one of the firſt ſparks, that gives fire to Religion and Worſhip, conſider'd with the goodneſs of this Soveraign. Pſal. 22.27.28. All the Nations ſhall worſhip before thee, for the Kingdom is the Lord's, and he is Governour among the Nations. Epicurus, who thought God careleſs of humane affairs, leaving th… at hap-hazard to the conduct of mens wiſdom, and mutability of fortune, yet acknowledged, that God ought to be worſhipped by man for the excellency of his nature, and greatneſs of his Majeſty. How ſhould we reverence that God, that hath a Throne encompaſt with ſuch Glorious Creatures as Angels, whoſe faces we are not able to behold though ſhadow'd in aſſum'd bodies! How ſhould we fear the Lord of Hoſts, that hath ſo many Armies at his command in the Heavens above, and in the Earth below, whom he can diſpoſe to the exact obedience of his will; how ſhould men be afraid to cenſure any of his actions, to ſit judge of their Judge, and call him to an account to their Bar; How ſhould ſuch an earth-worm, a mean animal as man, be afraid to ſpeak irreverently of ſo great a King among his pots and Strumpets! Not to fear him, not to reverence him, is to pull his Throne from under him, and make him of a lower Authority than our ſelves, or any creature that we reverence more.

5. Prayer to God, and truſt in him is inferr'd from his Soveraignty. If he be the ſupream Soveraign, holding Heaven and Earth in his hand, diſpoſing all things here below, not committing every thing to the influence of the ſtars, or the humours of men: we ought then to apply our ſelves to him in every caſe, implore the exerciſe of his Authority, we hereby own his peculiar right over all things and perſons. He only is the ſupream head in all cauſes, and over all perſons; Thine is the Kingdom concludes the Lord's Prayer, both as a motive to pray, Mat. 6.13. and a ground to expect what we want. He that believes not God's Government, will think it needleſs to call upon him, will expect no refuge under him in a ſtrait, but make ſome creature-reed his ſupport. If we do not ſeek to him, but rely upon the dominion we have over our own poſſeſſions, or upon the Authority of any thing elſe, we diſown his Supremacy and Dominion over all things, we have as good an opinion of our ſelves, or of ſome creature, as we ought to have of God. We think our ſelves, or ſome natural cauſe we ſeek to, or depend upon, as much Soveraigns as he, and that all things which concern us, are as much at the diſpoſe of an inferior, as of the great Lord. 'Tis indeed to make a God of our ſelves, or of the Creature: When we ſeek to him upon all occaſions, we own this divine eminency, we acknowledge that it is by him mens hearts are order'd, the World govern'd, all things diſpos'd; And God that is jealous of his glory, is beſt pleas'd with any duty in the creature, that doth acknowledge and deſire the glorification of it, which Prayer and dependance on him doth in a ſpecial manner; Deſiring the exerciſe of his Authority, and the preſervation of it in ordering the affairs of the World.

6. Obedience naturally reſults from this Doctrine, As his juſtice requires fear, his goodneſs thankfulneſs, his faithfulneſs truſt, his truth belief, ſo his Soveraignty in the nature of it demands Obedience. As it is moſt fit he ſhould rule in regard of his excellency: ſo it is moſt fit we ſhould obey him in regard of his Authority. He is our Lord, and we his Subjects, he is our Maſter, and we his ſervants; 'tis righteous we ſhould obſerve him, and conform to his will. He is every thing, that ſpeaks an Authority to command us, and that can challenge an humility in us to obey. As that is the trueſt Doctrine, that ſubjects us moſt to God, ſo he is the trueſt Chriſtian, that doth in his practice moſt acknowledge this ſubjection. p. 780And as ſoveraignty is the firſt notion a Creature can have of God, ſo obedience is the firſt and chief thing Conſcience reflects upon the Creature. Man holds all of God: and therefore owes all the operations capable to be produced by thoſe faculties to that ſoveraign power that endowed him with them. Man had no being but from him, he hath no motion without him; he ſhould therefore have no being but for him, and no motion but according to him. To call him Lord, and not to act in ſubjection to him, is to mock, and put a ſcorn upon him. Luk. 6.46. Why call you me Lord, Lord, and do not the things that I ſay? 'Tis like the Crucifying Chriſt under the Title of a King. 'Tis not by profeſſions, but by obſervance of the Laws of a Prince, that we manifeſt a due reſpect to him. By that we reverence that Authority, that enacted them, and the prudence that fram'd them.

This doctrine affords us motives to obey and directs us to the manner of Obedience.

1. Motives to obey.

1. 'Tis Comely and Orderly. Is it not a more becoming thing to be ruled by the will of our ſoveraign, than by that of our luſts? To obſerve a wiſe and gracious Authority, than to ſet up inordinate appetites in the room of his Law? Would not all men account it a diſorder, to be abominated, to ſee a ſlave or vaſſal controul the juſt orders of his Lord, and endeavour to ſubject his Maſters will to his own? Much more to expect, God ſhould ſerve our humour, rather than we be regulated by his Will? 'Tis more orderly that ſubjects ſhould obey their Governours, than Governours their Subjects; that Paſſion ſhould obey Reaſon, than Reaſon obey Paſſion. When good Governours are to conform to Subjects, and reaſon vail to paſſion, 'tis monſtrous; the one diſturbs the order of a community, and the other defaceth the beauty of the Soul. Is it a comely thing for God to ſtoop to our meanneſs, or for us to ſtoop to his greatneſs?

2. In regard of the Divine Soveraignty, 'tis both honourable and advantagious to obey God. 'Tis indeed the glory of a Superior, to be obey'd by his Inferior; but where the ſoveraign is of tranſcendent excellency and dignity, 'tis an honour to a mean perſon, to be under his immediate commands, and enrolled in his ſervice. 'Tis more honour to be Gods Subject, than to be the greateſt worldly Monarch; his very ſervice is an Empire, and diſobedience to him is a ſlavery.**Servire deo regnare eſt. 'Tis a part of his ſoveraignty to reward any ſervice done him. Other Lords may be willing to recompence the ſervice of their Subjects, but are often rendred unable; but nothing can ſtand in the way of God, to hinder your reward, if nothing ſtand in your way to hinder your obedience. Levit. 18.5. If you keep my Statutes, you ſhall live in them, I am the Lord. Is there any thing in the World can recompence you for Rebellion againſt God, and obedience to a Luſt? Saul cools the hearts of his Servants, from running after David, by Davids inability to give them Fields and Vineyards. 1 Sam. 22.7. Will the Son of Jeſſe give every one of you Fields, and Vineyards, and make you Captains of thouſands, and Captains of hundreds, that you have conſpired againſt me? But God hath a Dominion to requite, as well as an Authority to command your obedience. He is a great ſoveraign, to bear you out in your obſervance of his precepts againſt all reproaches and violences of men, and at laſt to crown you with eternal honour. If he ſhould neglect vindicating one time or other your loyalty to him, he will neglect the maintaining and vindicating his own ſoveraignty and greatneſs.

3. God in all his diſpenſations to man was careful, to preſerve the rights of his ſoveraignty, in exacting obedience of his Creature. The ſecond thing he manifeſted his ſoveraignty in, was that of a Law-giver to Adam, after that of a Proprietor in giving him the poſſeſſion of the Garden; one follow'd immediately the other. Gen. 2.15, 16. The Lord God took the man, and put him into the Garden of Eden, to dreſs it, and the Lord God commanded the man, ſaying, of every Tree of the Garden p. 781thou mayest freely eat, but of the Tree of the knowledge of good and evil thou ſhalt not eat of it, &c. Nothing was to be enjoyed by man but upon the condition of obedience to his Lord; and it is obſerv'd that in the deſcription of the Creation, God is not call'd Lord till the finiſhing of the Creation, and particularly in the forming of man. Gen. 2.7. And the Lord God form'd man. Though he was Lord of all Creatures, yet it was in man he would have his ſoveraignty particularly manifeſted, and by man have his Authority ſpecially acknowledged. The Law is prefac'd with this Title, I am the Lord thy God. Exod. 20.2. Authority in Lord, ſweetneſs in God, the one to enjoyn, the other to allure obedience; and God enforceth ſeveral of the commands with the ſame Title. And as he begins many precepts with it, ſo he concludes them with the ſame Title, I am the Lord, Levit. 19.37. and in other places.

In all his communications of his Goodneſs to man in ways of bleſſing them, he ſtands upon the preſervation of the rights of his ſoveraignty, and manifeſts his graciouſneſs in favour of his Authority. I am the Lord your God, your God in all my perfections for your advantage, but yet your ſoveraign for your obedience. In all his condeſcenſions he will have the rights of this untoucht and unviolated by us. When Chriſt would give the moſt pregnant inſtance of his condeſcending, and humble kindneſs, he urgeth his Authority, to ballaſt their Spirits from any preſumptuous eruptions becauſe of his humility. John 13.13. You call me Maſter and Lord, and you ſay well, for ſo I am. He aſſerts his Authority, and preſſeth them to their duty, when he had ſeem'd to lay it by for the demeanour of a Servant, and had below the dignity of a Maſter put on the humility of a mean underling, to waſh the Diſciples feet; all which was to oblige them to perform the command he then gave them. ver. 14. in Obedience to his Authority, and imitation of his Example.

4. All Creatures obey him. All Creatures punctually obſerve the Law he hath imprinted on their nature, and in their ſeveral capacities acknowledge him their ſoveraign, they move according to the inclinations he imprinted on them. The Sea contains it ſelf in its bounds, and the Sun ſteps not out of its ſphear, the Stars march in their Order, they continue this day according to thy Ordinance, for all are thy Servants. Pſal. 119.91. If he Orders things contrary to their primitive nature, they obey him. When he ſpeaks the word, the devouring fire becomes gentle, and toucheth not a hair of the Children, he will preſerve. The hunger-ſtarv'd Lions ſuſpend their ravenous nature, when ſo good a morſel as Daniel is ſet before them. And the Sun which had been in perpetual motion ſince its Creation, obeys the writ of eaſe God ſent it in Joſhua's time, and ſtands ſtill. Shall inſenſible and ſenſible Creatures be punctual to his Orders, paſſively acknowledge his Authority? Shall Lions and Serpents obey God in their places, and ſhall not man, who can by reaſon argue out the ſoveraignty of God, and underſtand the ſence and goodneſs of his Laws, and actively obey God with that will he hath enricht him with above other Creatures? Yet the truth is, every ſenſitive, yea every ſenſeleſs Creature obeys God more than his rational, more than his gracious Creatures in this World. The rational Creatures ſince the fall have a prevailing principle of corruption. Let the Obedience of other Creatures incite us more to imitate them, and ſhame our remiſsneſs in not acknowledging the dominion of God, in the juſt way he preſcribes us to walk in.

Well then, let us not pretend to own God as our Lord, and yet act the part of Rebels. Let us give him the reverence, and pay him that obedience, which of right belongs to ſo great a King. Whatſoever he ſpeaks as a true God, ought to be beleiv'd, whatſoever he orders as a Soveraign God, ought to be obey'd. Let not God have leſs than man, nor man have more than God. 'Tis a common principle writ upon the reaſon of all men, that reſpect and obſervance is due to the Majeſty of a man, much more to the Majeſty of God as a Law-giver.

2. As this Doctrine preſents us motives, ſo it directs us to the manner and kind of our Obedience to God.

p. 7821. It muſt be with a reſpect to his Authority. As the veracity of God is the formal object of faith, and the reaſon why we believe the things he hath reveal'd; ſo the Authority of God is the formal object of our obedience, or the reaſon why we obſerve the things he hath commanded. There muſt be a reſpect to his will as the rule, as well as to his Glory as the end. 'Tis not formally obedience that is not done with a regard to the order of God, though it may be materially obedience, as it anſwers the matter of the Precept. As when men will abſtain from exceſs and rioting, becauſe it is ruinous to their health, not becauſe it is forbidden by the great Law-giver; This is to pay a reſpect to our own conveniency and intereſt, not a Conſcientious obſervance to God; a regard to our health, not to our Soveraign, a kindneſs to our ſelves, not a juſtice due to the rights of God. There muſt not only be a conſideration of the matter of the Precept as convenient, but a conſideration of the Authority of the Law-giver as Obligatory. Thus ſaith the Lord, Uſhers in every order of his, directing our eye to the Authority enacting it. Jeroboam did God's will of propheſie in taking the Kingdom of Iſrael; And the devils may be ſubſervient in God's will or providence; but neither of them are put upon the account of obedience, becauſe not done intentionally with any Conſcience of the Soveraignty of God. God will have this owned by a regular reſpect to it; So much he inſiſts upon the honour of it, that the Sacrifice of Chriſt, God-man was moſt agreeable to him, not only as it was great and admirable in it ſelf, but alſo for that raviſhing obedience to his will, which was the Life and Glory of his Sacrifice, whereby the juſtice of God was not only owned in the Offering, but the Soveraignty of God owned in the Obedience. Phil. 2.8. He became obedient unto death; Wherefore God highly exalted him.

2. It muſt be the beſt and most exact obedience. The moſt Soveraign Authority calls for the exacteſt and loweſt obſervance, the higheſt Lord for the deepeſt homage: being he is a great King, he muſt have the beſt in our flock. Mal. 1. Obedience is due to God, as King, and the choiceſt obedience is due to him, as he is the moſt excellent King. The more majeſtick and noble any man is, the more careful we are in our manner of ſervice to him. We are bound to obey God, not only under the title of a Lord in regard of juriſdiction and political ſubjection, but under the title of a true Lord and Maſter in regard of propriety: ſince we are not only his ſubjects but ſervants, the exacteſt obedience is due to God Jure ſervitutis, Luk. 17.10. when you have done all, ſay you are unprofitable ſervants, becauſe we can do nothing which we owe not to God.

3. Sincere and inward Obedience. As it is a part of his Soveraignty to preſcribe Laws not only to man in his outward State, but to his Conſcience, ſo it is a part of our ſubjection to receive his Laws into our will and heart. The Authority of his Laws exceeds Humane Laws in the extent and riches of them, and our acknowledgment of his Soveraignty cannot be right, but by ſubjecting the faculties of our ſoul to the Law-giver of our ſouls; We elſe acknowledge his Authority to be as limited, as the Empire of man. When his will not only ſwayes the outward action, but the inward motion, 'tis a giving him the honour of his high Throne above the Throne of mortals. The right of God ought to be preſerved undamaged in affection, as well as action.

4. It muſt be ſole Obedience. We are order'd to ſerve him only, Matt. 4.10. Him only ſhalt thou ſerve; as the only ſupream Lord, as being the higheſt Soveraign, it is fit he ſhould have the higheſt obedience before all Earthly Soveraigns, and as being unparallell'd by any among all the Nations, ſo none muſt have an obedience equal to him. When God commands, if the higheſt power on earth countermands it, the Precept of God muſt be preferred before the countermand of the creature. Act. 4.18, 19. Whither it be right in the ſight of God, to hearken unto you more than unto God, judge ye. We muſt never give place to the Authority of all the Monarchs in the World, to the prejudice of that obedience we owe to the Supream Monarch of Heaven and Earth: this would be, to place the p. 783Throne of God at the foot-ſtool of man, and debaſe him below the rank of a creature. Loyalty to man can never recompence for the miſchief accruing from diſloyalty to God. All the obedience we are to give to man, is to be paid in obedience to God, and with an eye to his Precept: therefore what ſervants do for their Maſters, they muſt do as to the Lord, Col. 3.23. and children are to obey their Parents in the Lord, Eph. 6.1. The Authority of God is to be eyed in all the ſervices payable to man; Proper and true obedience hath God ſolely for its principal and primary object; all obedience to man that interferes with that, and would juſtle out obedience to God, is to be refus'd. What obedience is due to man, is but render'd as a part of obedience to God, and a ſtooping of his Authority.

5. It muſt be Ʋniverſal Obedience. The Laws of man are not to be Univerſally obey'd: ſome may be oppreſſing and unjuſt; No man hath Authority to make an unjuſt Law, and no ſubject is bound to obey an unrighteous Law; but God being a Righteous Soveraign, there is not one of his Laws but doth neceſſarily oblige us to Obedience. Whatſoever this ſupream power declares to be his will, it muſt be our care to obſerve; Man being his creature, is bound to be ſubject to whatſoever Laws he doth impoſe, to the meaneſt as well as to the greateſt: they having equally a ſtamp of Divine Authority upon them. We are not to pick and chooſe among his Precepts: this is to pare away part of his Authority, and render him a half-ſoveraign.

It muſt be Univerſal in all places. An Engliſh-man in Spain is bound to obey the Laws of that Country, wherein he reſides: and ſo not reſponſible there for the breach of the Laws of his native Country. In the ſame condition is a Spaniard in England. But the Laws of God are to be obeyed in every part of the World; whereſoever divine providence doth caſt us, it caſts us not out of the places where he commands, nor out of the compaſs of his own Empire. He is Lord of the World, and his Laws oblige in every part of the World, they were order'd for a World, and not for a particular Climate and Territory.

6. It muſt be indiſputable Obedience. All Authority requires readineſs in the Subject; the Centurion had it from his Souldiers, they went when he order'd them, and came when he beckned to them. Matt. 8.9. 'Tis more fit God ſhould have the ſame promptneſs from his Subjects. We are to obey his Orders, though our purblind underſtanding may not apprehend the reaſon of every one of them. 'Tis without diſpute that he is Soveraign, and therefore 'tis without diſpute, that we are bound to obey him, without controuling his conduct. A Maſter will not bear it from his ſlave, why ſhould God from his creature? Though God admits his creatures ſometimes to treat with him about the equality of his Juſtice, and alſo about the reaſon of ſome commands, yet ſometimes he gives no other reaſon, but his own Soveraignty, Thus ſaith the Lord, to correct the malapertneſs of men, and exact from them an intire obedience to his unlimited and abſolute Authority. When Abraham was commanded to offer Iſaac, God acquaints him not with the reaſon of his demand till after, Gen. 22.2, 12. nor did Abraham enter any demurr to the order, or expoſtulate with God, either from his own natural affection to Iſaac, the hardneſs of the command, it being as it were a ripping up his own Bowels, nor the quickneſs of it after he had been a child of the promiſe, and a divine donation above the courſe of nature. Nor did Paul conferr with fleſh and blood, and ſtudy arguments from nature and intereſt, to oppoſe the divine command, when he was ſent upon his Apoſtolical employment. Galatians 1.16. The more indiſputable his right is to command, the ſtronger is our Obligation to obey, without queſtioning the reaſon of his Orders.

p. 7847. It muſt be joyful Obedience. Men are commonly more cheerful in their obedience to a great Prince, than to a mean Peaſant: becauſe the quality of the Maſter renders the ſervice more honourable. 'Tis a diſcredit to a Prince's Government, when his Subjects obey him with diſcontent and dejectedneſs, as though he were a hard Maſter, and his Laws tyrannical and unrighteous. When we pay obedience but with a dull and feeble pace, and a ſour and ſad temper, we blemiſh our great Soveraign, imply his commands to be grievous, void of that peace and pleaſure he proclaims to be in them; That he deſerves no reſpect from us, if we obey him, becauſe we muſt, and not becauſe we will. Involuntary Obedience deſerves not the Title: 'tis rather ſubmiſſion than obedience, an act of the body, not of the mind; a Mite of Obedience with cheerfulneſs, is better than a Talent without it. In the little Paul did, he comforts himſelf in this, that with the mind he ſerv'd the Law of God; Rom. 7.25. The Teſtimonies of God were David's delight. Pſal. 119.24. Our Underſtandings muſt take pleaſure in knowing him, our wills delightfully embrace him, and our actions be cheerfully ſquar'd to him. This credits the Soveraignty of God in the World, makes others believe him to be a gracious Lord, and move them to have ſome veneration for his Authority.

8. It muſt be perpetual Obedience. As man is a ſubject as ſoon as he is a creature, ſo he is a Subject as long as he is a Creature. God's Soveraignty is of perpetual duration, as long as he is God; Man's obedience muſt be perpetual, while he is a man. God cannot part with his Soveraignty, and a creature cannot be exempted from ſubjection; We muſt not only ſerve him, but cleave to him. Deut. 13.4. Obedience is continued in Heaven, his Throne is eſtabliſhed in Heaven, it muſt be bow'd to in Heaven, as well as in Earth. The Angels continually fulfil his pleaſure.

7. Exhortation; Patience is a duty flowing from this Doctrine. In all ſtrokes upon our ſelves, or thick ſhowers upon the Church; The Lord reigns, is a conſideration to prevent muttering againſt him, and make us quietly wait to ſee what the iſſue of his divine pleaſure will be. 'Tis too great an inſolence againſt the Divine Majeſty, to cenſure what he acts, or quarrel with him for what he inflicts. Proud clay doth very unbecomingly ſwell againſt an infinite ſuperior. If God be our Soveraign, we ought to ſubſcribe to his afflicting will without debates, as well as to his liberal will with affectionate applauſes. We ſhould be as full of patience under his ſharper, as of praiſe under his more grateful diſpenſations, and be without reluctancy againſt his penal, as well as his preceptive pleaſure. 'Tis God's part to inflict, and the creatures part to ſubmit.

This Doctrine affords us motives, and ſhews us the nature of Patience.

1. Motives to it.

1. God being Soveraign, hath an abſolute right to diſpoſe of all things. His Title to our perſons and poſſeſſions is upon this account ſtronger than our own can be; We have as much reaſon to be angry with our ſelves, when we aſſert our worldly right againſt others, as to be angry with God for aſſerting the right of his Dominion over us. Why ſhould we enter a charge againſt him, becauſe he hath not temper'd us ſo ſtrong in our bodies, drawn us with as fair colours, embelliſht our ſpirits with as rich gifts as others? Is he not the Soveraign of his own goods, to impart what, and in what meaſure he pleaſeth? Would you be content your ſervants ſhould check your pleaſure, in diſpenſing your own favors? 'Tis an unreaſonable thing, not to leave God to the exerciſe of his own dominion. Though Job were a pattern of patience, yet he had deep tinctures of impatience, he often complains of God's uſage of him, as too hard, and ſtands much upon his own integrity; But when God comes in the latter Chapters of that book, to juſtifie his carriage towards him, he chargeth him not as a criminal, but p. 785conſiders him only as his Vaſſal. He might have found flaws enough in Job's carriage, and corruption enough in Job's nature, to clear the equity of his proceeding as a Judge, but he uſeth no other medium to convince him, but the greatneſs of his Majeſty, the unlimitedneſs of his ſoveraignty, which ſo appales the good man, that he puts his finger on his mouth, and ſtands mute with a ſelf-abhorrenc; before him as a ſoveraign, rather than as a Judge. When he doth pinch us, and deprive us of what we moſt affect, his right to do it ſhould ſilence our lips, and calm our hearts from any boyſterous uproars againſt him.

2. The property of all ſtill remains in God, ſince he is ſoveraign. He did not deveſt himſelf of the property, when he granted us the uſe. The Earth is his, not ours, the fulneſs of the Earth is his, 'tis not ours, the fulneſs any of us have, as well as the fulneſs others have. After he had given the Iſraelites Corn, Wine, and Oyl, he calls them all His, and emphatically adds My to every one of them. Hoſ. 2.9. His right is univerſal over every mite we have, and perpetual too. He may therefore take from us, what he pleaſe. He did but depoſite in our hands for a while the benefits we enjoy, either Children, Friends, Eſtate or Lives; he did not make a total conveyance of them, and alienate his own property, when he put them into our hands; we can ſhew no Patent for them, wherein the full right is paſt over to us, to hold them againſt his will and pleaſure, and implead him if he offer to reaſſume them. He reſerved a power to diſpoſſeſs us upon a forfeiture, as he is the Lord and Governour. Did any of us yet anſwer the condition of his grant? It was his indulgence, to allow them ſo long. There is reaſon to ſubmit to him, when he reaſſumes what he lent us, and rather to thank him, that he lent it ſo long, and did not ſeize upon it ſooner.

3. Other things have more reaſon to complain of our ſoveraignty over them, than we of God's exerciſe of his ſoveraignty over us. Do we not exerciſe an Authority over our Beaſts, as to ſtrike them, when we pleaſe, and meerly for our pleaſure; and think we merit no reproof for it, becauſe they are our own, and of a nature inferior to ours? And ſhall not God who is abſolute, do as much with us, who are more below him, than the meaneſt Creatures are below us? They are Creatures as well as we, and we no more Creatures than they, they were fram'd by omnipotence, as well as we; there is no more difference between them and us in the notion of Creatures.

As there is no difference between the greateſt Monarch on Earth, and the meaneſt Beggar on the dunghil in the notion of a man: The Beggar is a man, as well as the Monarch, and as much a man; the difference conſiſts in the ſpecial Endowments we have above them by the bounty of their and our common Creator. We are leſs, if compared with God, than the worſt, meaneſt, moſt ſordid Creature can be, if compared with us. Hath not a Bird or a Hare, (if they had a capacity) more reaſon to complain of mens perſecuting them by their Hawks and their Dogs? but would their complaints appear reaſonable, ſince both were made for the uſe of man, and man doth but uſe the nature of the one, to attain a benefit by the other? Have we any reaſon to complain of God, if he lets looſe other Creatures, the devouring Hounds of the World, to bite and afflict us? We muſt not open our lips againſt him, nor let our heart ſwell againſt his ſcourge, ſince both they and we were made for his uſe, as well as other Creatures for ours. This is a reaſon to ſtifle all complaints againſt God, but not to make us careleſs of preventing afflictions, or emerging out of them by all juſt ways. The Hare hath a nature to ſhift for it ſelf by its winding and turning, and the Bird by its flight, and neither of them could be blam'd, if they were able, ſhould the one ſcratch out the Eyes of the Hounds, and the other ſacrifice the Hawk to its own fury.

4. 'Tis a folly not to ſubmit to him. Why ſhould we ſtrive againſt him, ſince he is an unaccountable ſoveraign, and gives no account of any of his matters. Job 33.13. Who can diſannul the judgement God gives? There is no appeal from the ſupream p. 786Court; a higher Court can repeal, or null the ſentence of an inferior Court, but the ſentence of the higheſt ſtands irreverſible, but by it ſelf, and its own Authority. 'Tis better to lower our Sails, than to grapple with one, that can ſhoot us under Water. To ſubmit to that ſoveraign, whom we cannot ſubdue.

2. It ſhew's us the true nature of Patience in regard of God. 'Tis a ſubmiſſion to Gods ſoveraignty. As the formal object of Obedience is the Authority of God enacting the Law, ſo the formal object of patience is the Authority of God inflicting the puniſhment. As his right of commanding is to be eyed in the one, ſo his right of puniſhing is to be conſidered in the other. This was Eli's condition when he had receiv'd a meſſage, that might put fleſh and blood into a mutiny, the rending the Prieſthood from his Family, and the ruine of his Houſe, yet this conſideration, 'Tis the Lord, calms him into ſubmiſſion, and a willing compliance with the Divine pleaſure, 1 Sam. 3.18. 'tis the Lord, Let him do what ſeems good in his ſight. Job was of the ſame ſtrain. Job. 1.21. The Lord gives, and the Lord hath taken away, bleſſed be the name of the Lord. He conſiders God as a ſoveraign, who was not to be reproached, or have any thing uncomly uttered of him, for what he had done. To be patient, becauſe we cannot avoid it, or reſiſt it, is a violent not a Loyal Patience, but to ſubmit becauſe it is the will of God to inflict: To be ſilent, becauſe the ſoveraignty of God doth order it, is a patience of a true complexion. The other kind of patience is no other than that of an Enemy, that will free himſelf as ſoon as he can, and by any way though never ſo violent that offers it ſelf. This ſort of patience is that of a ſubject acknowledging the ſupream Authority over him, and that he ought to be ordered by the will, and to the Glory of God, more than by his own will, and for his own eaſe. I was dumb, I opened not my mouth. Pſal. 39.10. Not becauſe I could not help it: But becauſe thou didst it, thou who art my ſoveraign Lord. The greatneſs of God claimes an awful and inviolable reſpect from his Creatures, in what way ſoever he doth diſpoſe of them; this is due to him, ſince his Kingdom ruleth over all, his Kingdom ſhould be acknowledged by all, and his Royal Authority ſubmitted to in all that he doth.