The Beautify of Magistracy, Part 5

The Beautify of Magistracy · Part 5

p. 141VERSE 6, 7.

I have said ye are Gods, and all of you are Children of the Most High.

But ye shall die like men, and fall like one of the Princes.

THese words are a kind of Prolepsis, where the Lord meets with the Pride of Rulers who are puft up with a high conceit of themselves, because these are by place exalted above others. We (say they) are stiled Gods, yea God himself hath stiled …s so,His Verbis usus est, non foreign, aut …antum foreign & concessive, sed magis, foreign & reprehensivè; ut potentiorum auth…itate sud abutentiuminiquitatem … pliùs ostenderet, …vinceret que Dei ipsius verbis. Juni… Parallel. 17. and hath made us Deputies immediately under himself. To this the Spirit of God answers, 1▪ By way of a reprehensory Concession: It is true, I have said ye are Gods, and I have appointed you for my Vicars and Deputies on earth to judge for me amongst men, and to keep my people in Peace; but you have abused your power, and ungratefully sinned against the God of your mercies, who hath exalted you from amongst your Brethren to Rule for him. 2. By way of Correction: yet I must tell you, you shall die like other men and come to judgement, and therefore you have little reason to be proud of that power which is delegated to you; Or, here is, 1. Their Dignity and Majesty by reason of the eminency of their Office, ye are Gods. 2. Their Frailty and Mortality, common to them with other Sons of Adam in respect of their humane condition, ye shall die lik… men; Or, if you please, Here is 1. The Root of their unrighteous and exorbitant Practices, viz. the pride that reigned in them by reason of that Dignity which God had honoured them withal, in communicating his own name unto them, and calling them his …ons. 2. Here p. 142is the Remedy, drawn from the consideration of their dying and fading condition. 1. They must die like other ordinary men. 2. They must fall from their dignity to the dust, as other great ones had done before them. So that in the words we have the Excellency of Magistracy set forth by two Titles,

1. They are Gods.

2. Sons of the Most High.

1. They are Gods, Non Par…icipatione divinae …ss…ntiae, sed similitudine di…nae poten…iae. Non nat…râ, sed conditione & dignitate muneris. Muis in locum.not by Nature (for we see they Die) but by similitude and in respect of their Office, because they represent Gods Majesty in Governing of men, and have a special character of his glory stampt upon them. But of this see more at large on Verse 1.

2. Children of the Most High, or Sons of the most high God. This Title is homonymous and hath many significations in Scripture.Gnelion, filii excelsi, viz. Dei, qu…a Deus est excelsus super om…m terram, & vald e exaltatus super omnes Deos. 1. It is sometimes taken for the Natural Son of God, and in this sense Christ is the only natural and proper Son of God, Iohn 1. 14. & 5. 18. Mat. 3. 17. Rom. 8. 32.

2. For the Sons of God by Creation. So God is called the Father of Angels, Job 1. 6. & 38. 7. Cant. 2. 3. and of wicked men, Mal. 2. 10.

3. Others are called his Sons by Adoption: thus all true believers are the Sons of God. Iohn 1. 12. Rom. 8. 14. 16. Gal. 4. 5. 1. Iohn 3. 2.

4. Others are called the Sons of God in respect of that Power, Majesty, Authority and Eminency which God hath conferred upon them above the ordinary sort of men: and in this respect it is that Magistrates are called the Sons of God; for as Parents give some part of their Inheritance to their children: so the Almighty hath invested Magistrates with part of his power and Soveraignty, and intrusted them with the administration of his Earthly Kingdoms, p. 143by the exercise of Vindictive and Remunerative Justice.

Now some conceive that Magistrates are called the Sons of God, because they are more dear to God, and more acceptable to him then other men; but that will not hold; for in this very Psalm where he calls them Gods, yet he sharply reproves them for their unrighteous practices; and if Rulers be wicked, they bring more dishonour to God, and do more mischief then inferiour persons can do, and so their persons are more displeasing to God then inferiour persons are; and God looks upon them as Beasts rather then men, Prov. 28. 15. But if Magistrates be truly Godly, then they are the Sons of God in a double sense. 1. As Believers. 2. As Magistrates; and so they are nearer and dearer to God then ordinary men: they are as the Signet on his right hand, ever in his eye; he looks upon them as his ornaments;Quaerit abs te …rnari Diaabolus, as Austin said of a learned man. as the Devil useth all means to get men of Power and Parts on his side, that he may the better advance his Kingdom; so God delights in gracious Magistrates as the Pillars and Upholders of his Kingdom in the world. The more of God dwells in any, the more he loves them; If Magistrates who are Gods in name, do resemble God indeed, in Wisdom, Justice, Purity, Clemency, &c. then are they the children of the most High in a Spiritual sense, and God hath a Paternal care over such, even as Parents have over their obedient children.

2. This implies Participation, and tells us that Magistrates derive all their power from God, as a son hath his …rom his father; and therefore it is but Equity that they should imploy that power which they have received from His goodness, to the praise of him that gave it.

3. Here is the Extent of this Dignity, it is not p. 144given only to Superiour Magistrates, but to Inferiour ones also; Ye are All the children of the most High; yea wicked ones when placed in authority, are called Gods and Sons of the most High. Those in the Psalm were none of the best, yea they were almost as bad as bad could be. Verse 2. 5. And yet it is said here, I have said ye (in respect of your office) are Gods, and children of God.

4. Here is their Commission;Ego dixi, est vox po…estatis …nstituentis. I have said, It is not your that can make your selves Magistrates, but it is I that say ye are Gods; all the power that ye have, it is from me; and therefore our Saviour expounding this of the Psalmist (Iohn 10. 34, 35, 36.) tells us, that to Magistrates the Word of the Lord came, or was made. q. d. they have their Command, Commission and Power from God to discharge the duties of their places. When the Prophets were sent to preach, The Word of the Lord was said to come to them. Luke 3. 2. The Word of God came to Iohn, and then Verse 3. he preacheth and puts his Commission in execution: So when God hath given Magistrates a word of command, then, and not till then they may act with comfort and with confidence. Our Saviour in Iohn 10. 34. refers us hither, when the Pharisees reproacht him for blasphemy, because he made himself equall to God, by saying, My Father and I are one, he clears himself from that aspersion, by an Argument from the less to the greater, Thus; If the Title of God may be given to Princes, who are but men, and many times the worst of men; then much more may that Title be given to me, in whom the Majesty of God doth more especially appear, and the fulness of his God-head dwell. The Antecedent I have proved to you (saith Christ) out of your Law which you cannot deny, and therefore you must grant the consequent.

p. 145Verse 7. In this verse we have the Mortality of Magistrates asserted

In two words

1. Ye shall die.

2. Ye shall fall.

2. The Manner How; as other ordinary men, and as all other Princes have done before you.

3. The certainty of this is confirmed by an Asseverative Particle, Verily or certainly as ye live like Gods, so certainly ye shall die like men.

The words have some difficulty and Various Readings; I shall briefly explain them, and then proceed to the Observations.

But ye shall die like men.

Some read Surely or truly ye shall die;Achen, certè, verè, prosecto, sanè, est adverbium affirmandi. Pagnin, Montan…s, Calvin. and this comes neerest the Original, for so the word (achen) is used in Scripture; as Gen. 28. 16. Surely (achen) the Lord is in the place; so Isai. 40. 7. Surely the people is grass. And Isai. 53. 4. Surely he hath born our griefs. It is true, the Vulgar Latin that so oft leaves the Fountain to follow the Septuagint, do with them render it, But. But the most genuine signification of the word is, Surely. The sense is good either way. But, i. e. for all your pomp and power you must at last lie in the dust, and say to corruption, Thou art my father, and to the worm, Thou art my Brother and Sister, Iob 17. 14. or, Surely, i. e. though you regard it not, nor make any provision for it, but flatter your selves because you are Gods, and so dream that ye shall live on earth for ever; yet know assuredly that ye are but men, and must die as well as others. All Gods words are true and sure; but on some there is Affixed a special note of certainty, because of mans (especially great mens) extraordinary sottishness and infidelity.

p. 146Ye shall die like men.]Che Adam temutun, sicut Adam i. e. homo terrenus, vilis, abjectus, Moriemini. Adam i. e. homo pleb…ius, opponituy foreign Ish, i e. vero nobili, nt vid…re est, Psal. 4. 3. & 49 2▪ & 62. 9.Ps 4:3Ps 49:2Ps 62:9 That is, like other ordinary men; as ye came from the earth, so to earth you must return. Death fears not you more then other men. Ish and Adam, the Noble and Ignoble are alike to that grim Serjeant Death. Though men have lived like Gods, yet they must die like Adam, or any other base, contemptible man; yea (if wicked) ye shall die like beasts, for all your honour; (Psal. 49. ult.) though in respect of your Dignity you have been like Saul, taller by the head and shoulders then the rest of the people, yet in your death there shall be no difference; you must to the grave as other men, and then to judgement, for that is included in the word Death. Heb. 9. 27. It is appointed for all men once to die, and after death comes judgement.

And fall like one of the Princes.

These words have many Glosses put upon them. 1. Some understand them of a fall by a Natural death. q. d. Ye Rulers of the people for all your state and pomp, shall fall by death like others of your rank, that have been before you, that were as high in honour and great in power as your selves, and yet they dyed,Alioyum funera sint vobis specula, in quibus vestra, citiùs fortasse quam putatis, affutura spectetis. Mendoza. and so must you. Their graves amongst you, read a Lecture of Mortality to you; they are gone off the stage of the world, and you are come on; it is not long but you also must die and make room for your successors; and thus the word fall is put for dying in Scripture, Gen. 14. 10. Psal. 91. 7.

2. Others take this fall to be by a Violent Death. He had before said they should die as other men; but now he riseth higher, and tells them of a more especial Judgement which should befall them rather then others, and that is, ye shall fall; how is that? Why for your Tyranny and abuse of your power p. 147against God and his people,Non tantum minatur Deus ipsos morituros, sed it a morituros, ut et…am casuri sint de sedibus snis. Scultetus. ye shall be cast out of your Seats; your pride shall have a fall, and that by a Violent Death; for so I find the word fall taken very frequently in Scripture, for Perishing by a Violent death; as falling by the sword, Exod. 32. 28. Hos. 5. 5. & 7. 7. or by the Pestilence, 1 Chron. 21. 14. 1 Cor. 10. 8. Tyrants seldom go to their graves in Peace. Most of the Caesars fell by the hands of the people; q. d. If you be like**Notanter dicit Hassarim, illorum Principum. Muscul. Sar est Princeps, & Sarim Principes, Jer. 4. 9. & 17. 25.Jer 4:9Jer 17:25 Tyrants in sin, expect to be like them in Punishment; as I cast them out of their Thrones for their Insolence and Violence;Sicut unus Principum i. e. Profanarum gentium. Synech. Gen. Piscat. so will I cast you out, and you shall fall like one of these Tyrannical Princes.

3. Others take it for the falling as the Princes of other Nations;Ye shall fall like one of the Tyrants. Tyndal. q d. though you are the Princes of Gods people, yet are you not thereby Priviledged from the Arrest of death: for the most gracious Saint dyeth as well as the most notorious sinner. Grace is an Antidote against the poyson of death, but not a Preservative against undergoing death.

4. Others take it for a falling from an high and flourishing condition, De summo gradu ad imum, de magna gloria ad extremam miseriam praecipitabimini. Bellarmin.so as they shall be had in contempt of all. This is a truth, and the word fall is oft so used in Scripture. Isai. 3. 8. Psal. 118. 13. Ier. 51. 8. But this sense is too strait for this place. The Exegesis implies a greater falling then from their estates.

5. Other learned men render the words thus, And ye shall fall like others, or ye shall fall like one of the Vulgar. Unus quemlibet è vulg… significat. Calvin. Some there are that follow him against the Letter of the Text, which runs thus, Sicut unus Principum cadetis: It is not sicut Unus Vulgi, vel è Vulgo. I honour that eminent Instrument of God, but the Text and Truth I must honour above all.But this Version will not hold, and that for two Reasons. 1. It hath no foundation in the Original, nor in the Septuagint, nor in any of the Oriental Versions. 2. It is a pure Tautology; ye shall die like Adam, i. e. like ordinary men, and shall fall like one of the Vulgar, i. e. like ordinary men. The three first senses are most genuine, as agreeing best with the Original, the sense p. 148of the Text, and the like Scripture phrase. The sum and substance of all is this,The Metaphrase. q. d. It is true, I have said, and I say so still, that ye are by office, Gods; and by Commission ye are all the sons of the most high God, whom he hath intrusted with some part of his Iudiciary power; but yet this doth not exempt you from Mortality; for though in Dignity you are above others, yet Death will level you, and you must to the grave as well as others who are ordinary men, and as others of your own rank have have done before you: and then you who have Iudged others, shall be judged with others; for after death comes judgement.

Observation 1.

The Scriptures of the Old Testament are the Word of God. Christ cites this very Text in the New Testament, (Iohn 10. 34, 35.) against the calumniating Pharisees; yea Christ and his Apostles (to shew the divine authority of the Old Testament even in Gospel times) did fetch Arguments ofttimes out of the Old Testament to confirm their Doctrine and practice. About 400 places are cited out of the Old Testament in the New.See my Commentary on 2 Tim. 3. 15. p. 262.2 Tim 3:15 But of this I have spoken elsewhere at large.

Observation 2.

Magistrates have their power and commission from God. It is he that said, and it is his Word that comes to them which makes them Gods on earth. Magistracy is no fancy of mans inventing, nor plant of his planting, for then it had long since been rooted up by those sons of Be…ial that have so oft opposed it, yet could never prevail against it. If God had not been in this Bush (so oft set on fire) it had been consumed long ere this; it could never have stood so many thousand years against the rage and fury of men and Devils. We may use the same Argument to prove the Divinity of Magistracy, which p. 149sometimes we do to prove the Divinity of the Scriptures, viz. the strange preservation of it in all revolutions and changes, amidst those wars and confusions which have been in the world. Some indeed have thrown off their Governours, but never yet could throw off a Government. As soon as one is off, another is in the saddle; yea so connatural it is to the Principles and notions of mans mind, that a Government is found even amongst Heathens, where no Scripture is found to teach it. But of this see more on Verse 1.

Observation 3.

It is lawful to give Titles of honour even to wicked Magistrates. Those in this Psalm were none of the best, yea (all things considered) they were as vile as the vilest; yet you see the Holy Ghost gives them their Titles of honour still, I have said ye are Gods: and as if that were not sufficient, he presently adds, and ye are All, mark that, not good Magistrates only, but also the bad, even All (in respect of their place and office) are the children of the most High; which may for ever silence those sots, which say, we may give Titles of honour to Godly Magistates, but not to the Ungodly. But of this see more Verse 1.

Observation 4.

Even wicked Magistrates have their power from God. Rom. 13. 1.All power is from God quà efficiens, and Unjust Power qua non impediens. Distinguendum est inter potestatem in se, & Potestate… in subiecto. Po…est as in se est à Deo instiluta, sed non semper in subjecto est just … & leg…tima propter Usarpationem & abusum, River. All power is of God; and yet the Rulers at that time were Heathenish Persecutors. It is true, the abuse of the power is not from God, but the Power it self is; as the abuse of the Ministry and marriage are not of God, though the Ministry and marriage it self be. Be the Magistrates superiour or inferiour, wise men or fools, good or bad, there is no power but it is of God. The Apostle speaks not Indefinitly, The higher powers are of God, but he p. 150speaks Vniversally and Exclusively, there is no power, be it what it will, but is of God. Though the manner of getting into power by fraud and force may be unlawful, and of man; yet the power and office it self is of God; and that not only by permission (for so is sin and the Devils power) but by special ordination;Emphasi non ca…et cum non dicit, Omnis potestas est à Deo, sed Non est potestas nisi à Deo. q. d. nulla uspiam possit inter homines esse potestas quae sit aliunde quam à Deo. 2. Non simpliciter dicit A Deo sunt, sed Ordinatae sunt à Deo; alia est eorum condi…io quae permittuntur, alia eorum quae ordinantur ac disponuntur, Musculus in Rom. 13. 1, 2.Rom 13:1Rom 13:2 The Powers that be are ordained of God▪ Solent pleri que nimis scrupulosè inquirere quo quis que jure adeptus sit imperium; sed hoc solo contentos esse decet, quod videmus eos praesidere. Calvin. in 1 Pet. 2. 13.1 Pet 2:13for the greater manifestation of his Wisdom, Power, Justice and Goodness. We must therefore shew all due respect and reverence to Magistrates as Magistrates▪ be they never so Vile; for though in respect of their wickedness their persons may deserve contempt, yet their calling is Honourable. There is a ray and sparkle of Gods Soveraignty and Image in Authority; and in that respect (whatever the persons are) they must be Honoured. We should not be too scrupulous in enquiring how men come to their power, but rather study how we may walk wisely, winningly, and Religiously towards such as are in power.

Observation 5.

God is the most High. He is King of Kings, and Lord of Lords, the most High over all the earth, and to be exalted above all Gods. (Psal. 86. 8. & 96. 4. & 113. 4. This Title of most High is often given to God (Gen. 14. 18, 22. Psal. 7. 17. & 46. 4. Luk. 1. 32, 35. & 6. 35. & 8. 28. Acts 16. 17. Heb. 7. 1.) and is one of those**V. D. Gouge his Arrows, p. 317. ten Names which are attributed to God,Ad denotandam summam Dei gloriam, potentiam & Majestatem, Deus dicitur altissimus. to set forth his transcendent and surpassing Excellency, Majesty, Power and Authority over and above all. Though others be High, yet there is an Higher then they (Eccles. 5. 8.) even the High and lofty one, who dwelleth in the high and holy place, and judgeth those that are high, Iob 21. 22. Psal. 113. 5. Isa. 33. 5. No Towers,See more in Mr. Gatakers Ser. on Psal, 82, 7. p. 98, 99, 100. Pillars, Places or Persons so high, but he can bring them down. It is this most High that ruleth the Kingdoms of men, and giveth p. 151them to whom he pleaseth. Dan. 4. 32. & 5. 18. He is the great Jehovah, the Lord Paramount of Heaven and Earth, there's none to be compared to him, Psal. 135. 15. I know that the Lord is great, and our Lord is above all Gods; whether they be so Deputed as Magistrates, or Reputed as Idols. He is not only great, but Greatness it self; not only high, but the most High, beyond the Tongues expression, or the hearts imagination. It is infinite and so unspeakable; we may assoon measure the Sea with a spoon, or put it in a bushel, as comprehend with our shallow understandings his excellent Greatness; it is therefore called Unsearchable, Psal. 145. 3. Great is the Lord, and greatly to be praised, his Greatness is Vnsearchable. All the power, perfection, beauty and excellency that is dispersed through the whole world, that and ten thousand times more is in the Lord by way of Eminency and Transcendency. All the glory that is in Angels, men, and all creatures, compared to his, is but as a drop to the Sea, a shadow to the Substance, or one little sand to a great Mountain; Heaven, Earth and Sea compared to him are parum nihil, meer Nothing. In Isa. 40. 12, 15, 16, 17. we have a most lively expression of the power of God, Who hath measured the water in the hollow of of his hand, and meeted out the Heavens with a span, and comprehended the dust of the earth in a measure, and weighed the Mountains in scales, and the Hills in a ballance, &c. He doth these great things with ease, as if it were but Spanning, Measuring, Weighing, &c. Hence it is that Greatness is truly and properly ascribed to God alone.Nihil magnum nisi Deus magnus. He only is great, Deut. 32. 3. 2 Sam. 7. 22. Psal. 96. 4. & 99. 2, 3. & 145. 3. Titus 2. 13. Excellent is that Doxology of David, 1 Chron. 29. 11, 12. Thine O Lord is the Greatness, and the Power, and the Glory, and the Victory, and the Majesty; for all that is in Heaven and Earth, is thine; thine is the Kingdom O Lord, and thou art p. 152exalted above all; both riches and honour come of thee, &c. He is mighty in power; there is no opposing him, Psal. 147. 5. mighty in counsel; there is no out-witting him, Ier. 32. 13. mighty in working; there is no out-doing him, Deut. 32. 4. and great in judgement;Exod. 7. 4.Exod 7:4 there is no withstanding him, Exod. 7. 4.

1. Then Trust in this Great God; what though thou have great enemies, great Tentations within & without? yet remember thou hast the great God to assist thee. A weak creature when backt by a stronger, will venture on a stronger then it self. When the Prophet Micaiah saw two Kings sitting on their Thrones, he was not afraid, because he saw a greater then they. 1 Kings 22. 10, 19. Moses by an eye of faith beheld him who was invisible, and therefore did not fear the wrath of the King,In …e stas & non stas. Aug. Heb. 11. 27. Did we stand by our own strength, we might well fear; but our help standeth in the Name of the Lord, Psal. 124. ult. This upheld Abraham in his straits; he doubted not, because God who had promised was able to perform, Rom. 4. 18. and this upheld Paul; I know whom I have believed, and that he is faithful and able to keep what I have committed to him, 2 Tim. 1. 12. Get an holy Magnanimity of Spirit; God loves to do great things for those that greatly trust in him, as we see in those three Worthies, who were Gyants rather then children,Animo magno nihil est magnum. Dan. 3. Oppose this mighty God to all the might that comes against thee. Whilst others boast of their friends, Navies; Confederates, Strong-holds, &c. do thou make thy boast of God, and say, The Lord is my Light, and my salvation; whom should I fear? there is none amongst the Gods to be compared to him, Psal. 27. 1, 2, 3, & 86. 8. When Charles the fifth in a challenge to the King of France, commanded his Herald to proclaim all his Titles, Charles Emperour of such a place, King of such a place, Duke of such a place, &…. bids defiance p. 153to the King of France. The King of France on the other side bids his Herald proclaim no more but this, The King of France, the King of France, the King of France, bids defiance to Charles the Emperour of Germany: Intimating that one Kingdom of France was of more worth then all those empty Titles of the Emperour. So when men cry Riches, Pleasures, Friends, Promotion, &c. Do thou …ry, The Lord most High is my Portion,… The Lord is my Portion; he that hath him hath all, he hath the Fountain, the Mine, the Ocean, and he cannot want, Psal. 23. 1. Get therefore propriety and interest in him; for what comfort is it to hear of so high and great a God, if he be not ours? That word My is a little word, but there is abundance of Divinity and sweetness in it, when with Thomas we can truly say, My Lord, and my God. Let us by faith hide our selves under the wings of this most High Protector, and abide under the shadow of this Almighty Shaddai, and there sing care and fear away, Psal. 91. 1. In all our distresses let us cry unto God most High, and he will hear and help us, Psal. 57. 2.

2. In the Churches distr…sses let us comfort our selves in the most High God. The Church whilst it is in this world meets with Mountains of opposition; but the comfort is, they shall all become a plain before Gods Zeruba…ls; Zach. 4. 7. The Churches enemies in their own conceits are as great Mountains Unpassable, Unaccessible, they proudly overlook the people of God. But God contemns these contemners of his people, (Psal. 2. 1. to 6. Isai. 8. 9, 10.) and though they think themselves Mountains, and their flatterers call them so, and Gods own people looking upon them through the Spectacles of Fear and Unbelief, think them such; yet God here by way of contempt, asketh them, Who art thou? q. d. Thou lookest high and haughty like a Mountain, but thou shalt become a Molehill, a nothing before me and my p. 154people; I will overthrow those Mountains in my wrath, (Iob 9. 5.) I will but touch them and they shall vanish, Psal. 144. 5. Isai. 2. 11, 12, 14. and though my people be but as so many despicable worms, yet I will make them to thresh Mountains, Isai. 41. 44. Let us not then fear, nor be despondent; that God which hath brought us over the Mountains of Popery, and the Mountains of Prelacy, that God will in his due time bring us over the Mountains of Heresie, Libertinism, and Independency, &c.

Objection.

But how can this be? we see no Visible means to effect this.

Answer.

God is a free agent; and though he hath tyed us to means, yet himself is tyed to none; he hath promised to create deliverance for his people, (Isai. 4. 5. & 65. 18.) now

Creatio fit

1. Exnihilo.

2. In instanti.

3. Irresistibiliter.

1. When the Lord created the world, he made it out of no prae-existing matter; So though we see no means how he should deliver his people, yet he being Almighty, can without means, by weak means, yea, by contrary means deliver them. 2. He can do it instantly, when the hearts of his people are prepared, for Reformation and deliverance, the work shall be done suddenly, 2 Chron. 29, ult. 3. It shall be done Irresisti…ly. The work of Reformation it is the Lords, and it shall prosper in despight of all its enemies, Hag. 2. 4. It is of God, and it shall stand, Acts 5. 38, 39. Let us therefore encourage our selves in the Lord our God. What though Gyants, Sons of Anak, p. 155the great Zanzummims, the High and mighty of the earth rise against the Church! yet there is a Higher then they, who will break them with a Rod of Iron; yea if the Nations, All Na…ions should comr against it, yet all their power compared with Gods Power is parum nihil, an empty nothing, as the Prophet excellently, Isai. 40 15. Behold the Nations are counted of him as a drop that hangeth on the side of a full bucket, or that stayeth behind when the water is poured out, yet doth not diminish the measure: or like the small dust of the ballance, which remains in the ballance when powder or beaten spice hath been weighed in it, which is easily blown away with a little puff of wind. All the men in the world compared with this High and Holy One, are Vanity, lighter then Vanity, No…hing, yea less then nothing, Psal. 62. 20. Many are afraid of displeasing Great men; let the Great ones of the world take heed of offending this Great God, or of injuring his people; for God is not only Absolutely and Essentially great in himself, but he is also Relative… and Declaratively so to his people. The great God loves to shew his greatness on their behalf. As his greatness, is superlative to all other greatness, whether they be humane powers, or …maginary Deities; So of his Goodness he will extend it to the protection and preservation of his people, and for the confusion of their enemies.

3. Admire the great condescention of this great God towards man. Though he be the most High, yet he dwells in the lowest hearts, Isai. 57. 15. he hath but two Thrones, the highest Heavens, and the lowest heart. He over-looks the frame of heaven and earth to look on such, (Isai. 66. 1, 2.) nor doth he look upon them with a bare look of Intuition, but with a look of approbation and delight. Barely to look on man is a condescention, Psal. 113. 6 He humbleth himself to behold the things on earth: But p. 156to take up his dwelling with man, that is no less an act of mercy then of wonder.

4. Serve this Great God with fear and Reverence. The greater the person, the greater must our fear be, M…l. 1. ult. We cannot worship him rightly, unless we worship him Reverently, Psal 2. 12. Heb. 12. 29. he looks to be greatly feared in the Assemby of his Saints. We should alwayes come with self-abhorrency into his presence, out of a sense of Gods exceeding greatness, and our own exceeding baseness, Iob 42. 5, 6. Eccles. 5. 1, 2. And if the Angels stand before him with Reverence covering their faces; and Moses quaked and feared exceedingly when he was with God in the Mount, (Heb. 12. 21) yea and the very inanimate creatures tremble before him, the Mountains melt, the Hills quake, and the Rocks rend, (Nahum 1. 3. to 7.) with what soul-abasement ought we to come into his presence who have so many ways provok't him?

5. Turn serv…nts to him; you cannot serve a better Master; The …reater the Prince, the more Noble the service. Prefer His service before all the Crowns and Kingdoms of the world. Spend thy self and all thou hast for his honour. There is none gives better wages then he.

6. Admire and Adore him for his Excellent greatness. The Holy Ghost oft calls on us to this duty, Psal. 95. 2, 3 & 96. 4. Praise must wait for him in Sion,Tibi Dominc … (Psal. 65. 1.) or Praise is silent for thee. A silent admiration of his greatness, and an humble confessing of our inability to express his praise, is the greatest praise we can give him.

7. Bew…re of offeuding this High and Holy One. Better have all the world against thee, then God against thee. He is the best friend, and the saddest foe. As he is great, and grea…ly to be praised, so he is great, and greatly to be feared. He is a consuming fire; There is no abiding when he is angry. p. 157The Lord most High is Terrible, and it is dangerous provoking him, Psal. 47. 2. & 78. 56.

Observation 6.

Magistrates are the Sons of the most High. If they are true believers, then they are his Adopted Sons; but if wicked, yet in respect of their office they are Nuncupative and Nominal Sons. Thus God is pleased to stile them.

1. To mind them of their Duty to him.

2. To mind us of our Duty to them.

1. He calls them Sons, … Things exempli…ied ought to resemble their Samplar according to the reality of the form. Aq…inas P. 1. Q 18. … 4.to the end they might walk worthy of such a Father, by loving, fearing, serving, and obeying him, (M▪ l. 1▪ 6) A son honours his Father, and a servant his Master; but God is not only a Fa…her and a Master, but he is a King, a Creator, a Counsellour, a Protector and Assister of Magistrates; and if one of these Relations call for respect and love; what Reve…nce and respect is due to that God in whom all these Relations coucenter and meet? Let such then improve the Power which they have received from God,See Reasons why Magistrates should honour God m…e then others, in Mr. Gatakers Ser. on Psal. 82. 6. p. 76, 77.Ps 82:6 unto his praise. Uphold his Worship, advance his Scepter, promote his Interest, defend his people, pitty h…s poor, do justice to all; if you thus Honour God, who hath honoured and exalted …ou; he will be a Father and a Friend to you; he will be a Sun for Consolation, and a Shield for Protection; he will be your God and Guide unto death.

2. Doth God call you Sons? then wo them that call you Satans, and Revile the Rulers of Gods people. It becomes us to honour those whom God honours. This shews what spirit leads the fifth Monarchy men, and their adherents, who have so grosly, and that in Print, reviled the Rulers of Gods people.

p. 158Objection.

But they are wicked men.

Answer.

Be it so; yet if a wicked man be set in Power by God for the sins of a people, even that wicked man must be honoured for his place; but if a godly man rule, he is to be honoured for his person. Some kind of honour is due to a Magistrate as a Magistrate and Gods Vicegerent; but all kind of honour and subjection is due from all sorts of men to good Rulers.

3. As Magistrates are Sons by Office; so all believers are Sons by Adoption, which is a choycer Priviledge, Iohn 1. 12. Gal. 3. 26. & 4. 5, 6. So that now every true believer may say with David, The Lord is my Shepherd, yea the Lord is my Father, and I shall not want, Psal. 23. 2.

Thou art now sure of

1. Dilection.

2. Direction.

3. Correction.

4. Protection.

5. Provision.

1. All the children of God are sure of Dilection and love. Fathers have a natural affection to their children, and love them with a Paternal love. How tender was David over Absalom, Touch not the young man Absalom; and when dead, how doth he take on? Oh Absalom my son, my son, that I had dyed for thee O Absolom my son! If David were thus tender over a rebellious Absolom, how tender is God over his obedient children? and though thou hast many Infirmities, yet God will pity thee, and spare thee as a man that spareth his son that serveth him, Psal. 103. 13. Mal. 3. 16, 17.

p. 1592. Direction. Fathers will teach their children the way which they should go; so will the Lord do his, Psal. 25. 9. It is a part of the New-Covenant, That all believers shall be taught of God. In all their doubts his Spirit shall be as a Voyce behind them, saying, This is the way.

3. Correction. Fathers that love their children will correct them. God loves his, and therefore he chastiseth them for their profit, Heb. 12. 10. Revel. 3. 19.

4. Protection. Fathers will defend their children, and God will defend his; He is their shield and bu…kler, Psal. 84. 11. Prov. 2. 7. In six troubles he will be with them, and in the seventh he will not leave them, Iob 5. 19, 20, 21, 22.

5. Provision. Fathers will provide for their children; and if earthly parents who have but a drop of goodness, will give good things to their children; how much more will God give his Spirit to them that ask it? the Lions natural, the Lions Metaphorical may lack and suffer hunger; but such as fea… the Lord shall lack nothing that may be for their good. God hath prepared an Inheritance for them, Luke 12. 32. he hath given them his Son, and with him he hath given them all things, Rom. 8. 32.

Verse 7.

Observation 1.

Men in high places are apt to have high conceits of themselves. It is an hard thing to be in Honour without Tumor and swelling thoughts. The Lord who knows our frame better then we our selves, foresaw this; and therefore in the precedent Verse having told them of their Dignity, in this Verse he tells them of their mise…y and mortality; that they might not have the least …ime to be puft up with Pride and high conceits of their high places, he presently adds p. 160an Humbling and abasing But, But ye shall die; what is that? Why, Synecdochically it includes all those miseries with are Antecedent to Death, as Sickness, Weakness, Pains, Aches, Old age, and Death; and also Subsequent miseries after death; then must great ones as well as others be brought to Judgement, stand at Gods bar, and give an account as well as the poorest Son of Adam. Those that now judge others, must shortly be judged themselves.

Observation 2.

Magistrates are mortal as well as others; or, those who live like Gods, yet must die like men. The most Potent Emperour must take his leave of this life as well as the poorest beggar. No Titles of honour, nor Places of honour can Priviledge men from the grave. Their divine constitution cannot free them from their native condition; Princes and great men must fall,See Mr. Le…isy his Ser. on that Text, p. 207, &c. and that in Israe… ▪ 2 Sam. 3. 38. The truth of this is seen by daily experience. It is so decreed in the High Court of Heaven; rhe Statute is Universal, and admits of no exception; It is appointed for men, for all men (the indefinite is equivalent to an Universal) once to die, Heb. 9. 27. Mors scep…ra … aequat. Horat.Death is the great Leveller of all the world, it makel all equal. Irus and Croesus, Dives and L…zarus, Princes and Peasants cannot be known asunder in the grave. As at a game at Chess,Aequales omnes … & Imperatores & Pauperes, aequaliter morimur. Hieron. when it is ended, not only Pawns, but Kings, Queens, Knights, are tumbled into the bag together, so when the race of this life is finisht, Noble as well as …gnoble are tumbled into their graves together: hence death is called the way of all the earth, because all flesh on earth must go that way, Iosh. 23. 14. It is the greatest road in all the world, it is never without many Travellers of all sorts, ranks and Degrees. The grave is the house appointed for all the living, (Iob 30. 23. Eccles. 88.) both the small and the great are there, even Kings p. 161and Counsellors. I…b. 3. 13, 14, 19. Death is Pambasileus, a truly Catholick Universal King; it is not only Rex terrerum, the King of fears, but Rex terrarum, an Oecumenical King, that spares no age, Sex, Nation or condition. In G…lgotha are sc…lls of all sorts and sizes: hence it is that …he Prophet Isaiah must not only say, but Cry, so as all may hear (for most men are deaf on this ear) that not only some, but all flesh is grass (Isa. 40. 6, 7.) i. e. i… is a feeble, empty, fading thing; it withers while we touch it, yea and the glory of it, i. e. such as have more glory bestowed on them then others, are but as fading flowers; The sythe of death knows no difference, but mowes down both alike, Psal. 102. 11. & 103. 15, 16. Iob 14. 2. 1 Pet 1. 24. Ia…es 1. 10. 11. It P…ss…th upon all men, (Rom. 5. 12.) he doth not say, Death may pass, or shall pass, but it hath passed over all men; for though it hath not ipso facto as yet slain all, yet death is as certain as if it were already executed upon all.

2. All are sinners, even great men as well as Poor, and therefore all must die; for sin brought death into the world, Rom. 5. 12. & 6. 22, 23.

3. We are all made of fading Materials. As there is terra … …erimus, terra quam quae…mus, & te…ra quam ge…mus; So there … is … quae ….Great men dwell in hous…s of clay and their foundation is dust as well as others, Iob 4. 19. Gen. 3. 19 & 18. 27. We are Dust Originally and Finally; even Kings that are Gods on earth, are but Gods of earth, or rather clods of earth: hence the earth is called His by a special propriety, Psal. 146. 4. man, i. e. Princely men, (for of such he there speaks) returns unto his dust; he doth not say, they go to their Cities, Castles, Kingdoms, these are now anothers; but he goes to his Tomb, to his D…st and Ashes, that is the proper possession of Kings.

4. They are subject to the like or greater diseases, calamities and judgements of poysoning,Nulla aconita bibuntur …ctilibus. Juven. stabbing, stifeling, surfetting, &c. then other men.

p. 1625. As inferiour persons must die and so make way for the arising of others, so also must Superiours. God hath others to arise and succeed them in their places, that his power and glory may be seen in them also. Hence Saul dies that David may succeed him. Moses dies that Ioshua may appear. Daniel dies, and then Haggai and Zecheriah arise; and when Iohn Baptist, died then Christ appeared.

6. None of those Prerogatives and Priviledges which great men enjoy can Priviledge them from the Arrest of Death.

Tis not

1. Riches.

2. Strength.

3. Parts, Policy.

4. Dignity.

5. Friends.

6. Piety.

1. Their Riches cannot save them from the grave they avail not in the day of wrath, Prov. 11. 4. Ez…k. 7. 19. Zeph. 1. ult. the rich man died as well Lazarus, Luke 12. 20. & 16▪ 22.) those that spend their dayes in wealth, yet in a moment go down to the grave Iob. 21. 13. 32. Rich men are apt to sing a Requiem to their souls, and dream of living here many years: this is called folly, Luke 12. 19, 20. and is notably confuted, Psal. 49. 6. to 20. Princes that had gold, and filled their houses with silver, yet must to their graves, as well as the poor, Iob 3. 15. Death will not be bribed, we gave a notable instance for this in the King of Tyrus who abounded with all Riches, Jewels, Merchandise, and lived in Eden, the garden of God; he lived as twere in Paradise, insomuch that in his own conceit he was a God for Power, Wisdom and Majesty; but God made him quickly to know, that he was a weak p. 163man, and therefore he cut him off by a violent death in his own City, Ez…k. 28. 2. to 14.

2. Not Strength. Sampson was strong, yet death was too strong for him. Alexander and Caesar which conquered Kingdoms, yet could not conquer death. Nero, Caligula, Domitian, Titus, &c. the Terrors of their Time, yet were all conquered by the King of Terrors. Men of power have no power over death, (Eccles. 8. 8.) the Captain, the mighty man, and the man of War, are all in the grave, Isa. 3. 2, 3.

3. Parts, Policy, Learning, Wisdom cannot preserve any from the grave. Solom…n the wisest of men is dead, and daily experience shews that wise men die as well as fools, Psal 49. 10. Eccles. 2. 16. the Judge, the Prudent, the Prophet, the Consellor and the eloquent Orator, are all swept away by death, Isa. 3. 2, 3. Death is Nomen indeclinabile, the greatest Clerks have not been able to decline it.

4. No Dignity nor honour can stave off death. Herod in the midst of his Pomp was smitten dead, and devoured by Vermin. Let a man be never so high in honor, yet he must die and perish,See Instances for this in that elaborate Tract of …oly Love by Fonseca, chap. 37. Psal. 49. ult. Iob 21. 28. 32. such as are the staff and stay of a State, even the Antient and the Honourable, yet are taken away by death, Isa. 3. 2, 3.

5. Friends cannot save or shelter you from this Arrest, be they never so great or good, in them is no help; they cannot help themselves, much less others, Psal. 146. 3.

6. Not Piety. If any thing in the world could save a man from the grave, it is this: and yet we see Moses a Pious, Meek, Learned, Self-d…nying Servant of God, dies, Deut. 34. 5. Moses the Servant of the Lord died. David a wise man and excellent Musitian, a valiant Souldier, a man after Gods own heart, and one that fulfilled all his will, and yet after he had served the will of God in his generation p. 164he fell asl…ep, Acts 13. 22. 36. the holy Proph…s do not live for ever, Zach. 1. 5. but even the Righteous themselves do perish,…ollitur mors, non ne sit, sed …e obsit. Isa 57. 1. Christ do…h not free his from death, but from the … of de…h; that which is Poenal is taken away; he hath made that which in it self is a curse, to become a blessing, of a Poyson he hath made a Medicine; and of a Punishment an advantage. So that what Agag spake vauntingly, we may speak truly, The bitterness of death is p…st, Hos. 13. 14.

Vse.

1. Fear not great men when they are great Oppressors; for there is a greater then they who will bring them to judgement; how oft doth the Lord blame his people for fearing such as must die, and then all their fury ceaseth! Isa. 51. 12, 13.

2. Trust not in them. Though they be never so great, yet they must die, and then all thy projects perish. If a man might trust in any man, it is in Princes, for they can do more for us then ordinary men; and yet we are expresly forbidden trusting in them, Psal. 146. 3, 4. Trust not in Princes, nor in the Son of man in whom there is no help; his breath goeth forth, he returneth to his earth, in that very day his thoughts perish. Where you may see, 1. They cannot help you. 2. If they could, yet they must die, and then all their projects and purposes for themselves or for thee, perish and come to nought: and therefore trust not in them, nor in any of the Sons of men; for they are Vain, yea Vanity, yea lighter then Vanity: Nothing, yea if it be possible, less then No…hing, Psal. 62. 9. If you will trust in any, trust in the Almighty, for he never dies, (Psal. 18. 16▪) The Prophets they die, and our Fathers, do not live for ever. I, but the God of the Prophets, and the God of our Fathers lives for ever, Psal. 90. 1. When p. 165Father and Mother forsake thee, he will take thee up; when all thy friends are dead, yet he is an everliving and an ever-loving friend, who will guide thee with his Counsel till he bring thee to glory.

3. This must teach great men who are in high places, oft to think on death and judgement. God no sooner tells us of their Maj…sty, but he p…esently adds their Mortality, to keep them humble in the midst of all their creature comforts. The sight of this deaths head will damp all carnal delights; and this Verse well thought on would make us look with a mortified eye on all earthly enjoyments. Mortality is a very fit Meditation for Magistrates. Francis Borgia a Spanish Courtier having been at the Funeral of the Empress, and considering how little a grave had devoured all earthly greatness, Totus mutatus est in melius; V. …He began to reform his life, and became another man: whereupon he told his friends, Augustae mors mihi vitam attulir The death of the Empress hath brought me to life. A serious consideration of Death will take off the scales from our eyes, and make us see the vanity of all earthly glory, how short and transitory it is; and therefore when you find your hearts begin to be lifted up with the gay feathers of Honour, Wit, Wealth, Beauty or any other fading excellency; then cast your eyes upon the black feet of your mortality, and it will humble you. It is said of Hoshea the King of Sam…ria, that he should vanish like a bubble, the foam and froth of water, (Hos. 10. 7.) we know bubble; do soon arise, and as soon vanish; and as one bubble ariseth after another till all are gone, so it is here. How many Popes enjoyed not their Pomp a year!V Me…dozain 1. Reg. 4. … 22. s…ct. 3. & 1 Reg. 10. n…m 27. Annot. 6. …. P. 135. ubi plura.1 Kgs 4:221 Kgs 10 Some were cut off at eleven moneths. Some are at ten, others at nine, eight, seven, six, five, four, three, two, one monethmonth. Yea some enjoyed the Chair not moneths but dayes. Leo the eleventh sate Pope but twenty seven dayes. p. 166Pius the third twenty six dayes, another twenty three, a…other twenty, yea Pope Vrbana the seventh was Pope but seven dayes, and Pope Steven the second but four dayes. Oh the madness of these Popes, many of which gave their souls to the Devil for fading, flying, lying Vanities! As Philip King of Macedon commanded his Page every morning when he arose to cry, Philippe, momento te esse mortalem. Remember O King thou art but a mortal man. So say I, Memento te esse bullam. Remember O ye great ones of the world, that you are but bubbles, which soon vanish. I have read of Saint Austin that when he was at Rome, Aug. Serm. 48▪ al fr…tr…s in eremo.and saw the rotten Carkass of Caesar in his Sepulchre, he brake forth into this Pathetical exclamation, Where, O where is the famous body of Caesar? where are his riches and delights? where are his Troops of Lords and Barons? where are his numerous Armies, his Horses and his Hounds, his Ivory Bed, his Arras Hangings, his Imperial Throne, his change of Rayments, his curious Hair, his comely Face? Where, Oh where is He with all his Pomp, that was once the Terror of the world? The Answer was, All these left him, when his Breath left him; they left him Captive in the Grave, &c. Commendable therefore was the practice of Maximilian the Emperor, who some years before his death, commanded his Coffin to be carried about with him, that by the sight of it he might be put in mind of his mortality, and of the account he must shortly give of the Empire,Tu mortem ut nunquam timeas, s…mper cogita. and might be quickned in the mean time to a more diligent discharge of his duty. This will be a corrosive to sin, and a curb to keep you from exorbitant courses. Great men many times are great Tyrants; they make their lusts their Law, and as the Donatists conceited that they could not erre (though few erred more.) So there are State-Donatists that cry, Quod statuimus justum est,Quod volumus sanctum …st. stat per ratione Voluntas. p. 167What ever they decree must pass for just, though it be never so unjust These forget their last ends,Nihil sic revocat homines à pecca…o sicut imminentis mortis cogitatio. Aug. as Ierusalem did before her ruine, Lam. 1. 9. They remember not that they who sit on the Bench now, must shortly come to the Bar.

2. Let it be a Spur to duty; our time is short, our work is great, our Reward unspeakable, Be active for God, do much in a short time: serve not, nor seek your selves, but serve God in your generation, as David did, Acts 13. 36. as you have your Places, your Power, your Gifts, your Time and Talents from God, so improve them all unto his praise. Live the life of the righteous, and you shall die their deaths. Walk in their way,Non potest malè mori qui benè vixit. Aug. and you shall attain their end. Be Israelites indeed in whom there is no reigning guile, and then when you come to die, you may comforably say with Nehemiah and Hezekiah, Remember me O my God for good, and remember how I have walkt before thee in truth, and with a perfect heart, and have done that which was good in thy sight, Isa. 38. 3. Make it your daily exercise to keep a Conscience void of offence towards God and man,See the singular comfort of a good conscience at Death and …udgement in Dyke on Conscience, cap. 11. p. 190, &c.☜ and then when you come to die, this will be your rejoycing, even the testimony of your consciences, that in simplicity an godly sincerity you have had your conversation in the world.

Observation 3.

Great men must certainly die as well as other ordinary men. But doth any one question this? it would seem so, aud therefore the Lord who knows our hearts better then we know our selves, hath set a Verily on it. The Pomp, Prosperity, Peace and Pleasures of great men do so blind and harden them, that they cannot awhile to think on death, or if they do, it is only sleightly and notionally; they do not realize death and look on it as ready to arrest them; if they did, they would lead other p. 168lives then …ow they do. They are apt to put the evil day far from their soul, …nd … it that they draw neer to the fea… of …, Amos 6. 3. They have made a … death and a bargain with hell▪ hence … man,…. eve…y man; not only some of In…eriour rank, but …uperiors also; Col Adam, every Son of A…am, and …hat not only in his low condition, but in the best and most prosperous condi…ion, when in the heigth of his beauty and bravery, having all creature comforts about him; yet even then he is but vain, yea Vanity, and not only in some measure Vain, but altogether Vanity.Col Adam col hebel. …. Man at his best is the very Universe of Vanity; and to put this further out of doubt, the Holy Ghost pu…s a double seal to it, one at the beginning of the sentence, and another at the End. Verily lets it in, and Selah shuts it up. Implying that it is no doubtfull or probable thing, but a most certain truth.

Observation 4.

Death is a fall. It is so to all, they fall from the society of men to the company of worms; at death we fall from every thing save God and godliness; our good works will follow us to Heaven; the comfort of them will endure for ever, Rev. 14. 13. 1 Iohn 2. 17.

2. Yet s…me shall fall more stairs and stories then othe…s, as …r…nces, Rulers and the Grandees of the world. The higher your standing is whilest you live, the lower ye …all when ye die; and therefore when Abner was slain, it is said, a Prince and a great man was f…llen in Israel, 2 Sam. 3. 38. 39. Such fall from their richest Treasures, delightfullest Pleasures, stately Mansions, dear Relations, yea from whatsoever is p. 169called the good of this world, Iob 7. 7. Your eyes shall no more see good; you must now bid farwell to all your creature delights: as you brought nothing into the world, so you shall carry nothing out.

3. Some yet fall lower then others, as Tyrants and wicked men who fall from earth to hell, Psal. 9. 17. The wicked shall be turned into Hell, and all the people that forget God: he casts down the mighty from their Seats in fury. Few Tyrants but come to violent deaths,See more before on Verse 1. Ob…ervation …. and miserable ends, as we see in Zachariah, Shallum, Pekahiah, and Pekah, who in a short time were cut off by violent deaths, Hos. 7. 7. & 10. If the Rulers of God people will be like the Rulers of the world in Pride and Oppression, they must expect to be like them in punishment, and to fall as those Tyrannical Heathen Princes have done before them; for God is no respecter of persons or priviledges, but is the same in all ages to the same sinners.