The Text. Psal. 72. 1. Giue the King thy judgements , O GOD , and thy righteousnesse vnto the Kings Sonne . 2. Hee shall judge thy people with righteousnesse , and thy poore with judgement . 3. The Mountaines shall bring peace to the people , and the little hills , by righteousnesse .

The first part : K. DAVID a Suter .

LOOKE not ( Beloued in the Lord ) for a ful explication of euery part of this Text , The summe and order of the words . with their doctrines and vses , as wee doe in Sermons , but onely for such points as this occasion craueth : In summe it containeth a prayer of King Dauid for his Sonne Solomon , and offereth three things to our consideration . The Suter who prayeth is King Dauid : Next , for whom hee prayeth , it is for Solomon : And thirdlie the thinges that hee suteth , which are three : First , the Gift of Kinglie wisedome ; verse 1. 2. The vse of that Gift in righteous Iudgement : verse 2. And thirdlie the fruite of that Gift so vsed , Peace and Tranquillitie : verse 3.

For the first , the Suter is King Dauid , a Father for King Dauid a Supplicant . his Childe , a King for his succeeding Sonne , and a Prophet for one that GOD was to blesse . Nature might moue him as a Father to seeke the good of his Sonne ; and Civilitie as a King , a greater Father of a Kingdome , to seeke the good of his Successour : But as a Prophet hee is moued diuinly to sute that which GOD had showne him hee was purposed to doe : In the first two respects , hee had an ordinary grace as a Father , and a King to seeke this Blessing . In the thrid : hee had an extraordinarie gift to augment the former two , beeing priuie to Gods mind in this particular . Therefore it is not onelie a Prayer , but a Blessing : The one suting a Gift , the other conferring the sought Gift , or rather declaring that it was to bee conferred on Solomon .

Parents haue a Fatherly authority ouer their Children to blesse them , and are obliged to seeke their good ( because Prius peremptores quam parentes Bern. hom. 2 super missus est . like Adam and Eue , they are first their murtherers ere they bee their Parents ) And Kings as Fathers ouer their Subjects ; but Prophets are aboue them both in this point : what the former haue by nature , and Parentes sensimus peremp tores , &c. Cypr. de lapsis Sect. 7. Gods power committed to them , that and more had Dauid , a Prophet , as being priuie to Gods purpose . So that this Prayer is not so much a Prayer for obtaining , as a prophecie that hee shall obtaine . That extraordinar Gift is now ceased in the Church , yet euery one Amos cap 3 5 should take heede how hee prayes : That as the matter hee seekes is good in it selfe , needfull for vs , and promised , Cum ipse Pater qui largitur ista suggerat peti , &c. Cypr de ascens . cap. 4. Rom. 11. 34. so it be sought with confidence and liberty . If the Lord so open our hearts to seeke it , hee will also satisfie our hearts in granting . None knowes his minde , nor hath giuen him counsell , but when Prouidence is performing his promises , hee will giue some notice of his purpose to his owne in these particulars .

GOD had purposed this blessing to Solomon , and now hee moueth Dauid to pray for it as a meanes both to giue his purposed Gift to Solomon , and to oblige Dauid the more for obtaining of it by prayer : The Blessing hee hath ordained for vs , hee giues an heart to seeke it , and in the very time of so free and affectuous seeking , worketh in vs an hope of receiuing : For wee know not what Rom 8. 27 wee shall pray for as wee ought : But the Spirit it selfe maketh intercession for vs , with groanings which cannot bee vttered . And hee that searcheth the hearts , knowes what ▪ is the minde of the Spirit , because hee maketh intercession for the Saintes according to the will of God . Gods Spirit will not assist vs with a spirituall libertie and confidence , in seeking that , that God is not purposed to giue ; for GOD is euer like Himselfe . Grace compleats all the parts and degrees of our happinesse .

Prayer is on our part a Condition required , and a meane to obtaine ; and on Gods part , a sort of beginning and obligeing to giue vs that blessing that he hath made vs to seeke . These are both temporary effects of Gods eternall purpose , and meanes to performe it : This is the couenant of grace , to turne the Condition in a promise , and then to performe it in vs , that as GOD presenteth Saluation vnder condition of Faith and other workes of grace , so hee promiseth these conditions , and worketh them in vs . Hee promised that they should beleeue , who said , And they shall not teach euery man his neighbour , Credituros promisit , qui dixit , & non docebit ●nusquisq , proximum suum . Reconciliandos promisit qui dixit propitius ero inquit atibus eorum . &c. Prosper de Vocat . Gent. lib 1. cap. 9. Ephes. 2. Psal. 10. 17 2. Sam. 7. 27. 1 Chr. 17. 25. Know the Lord . Hee promised that they should bee pardoned , who said , I will bee mercifull to their iniquities . Hee promised that they should obey , who said , I will put a new heart in them . Hee promised that they should perseuere , who said , I will put my feare in their heart , so that they shall not depart from mee . So then , Grace purposeth , Grace promiseth , Grace maketh vs to pray ; and Grace performeth the promise in answering our prayers , that it may bee seene Wee are saued by Grace . This wonderfull disposition of Gods Grace in prayer , is summed vp in one verse . Lord , Thou hast heard the desire of the humble , thou wilt prepare their heart ; Thou wilt cause thine Eare to heare : And Dauid on this same purpose : Thou hast said , That thou wilt builde mee an house : Therefore haue I found in mine heart to pray this Prayer to Thee .

To the KING . The second part : Of a Monarchie .

THis much for the Person that prayeth , To wit King Dauid , the next is , for whom hee prayeth , and that is the King , euen his Sonne Solomon , and that for three causes : The first is common to Kings , whom GOD resp●cts Solomon prayed for . as his Deputies among men : The next is particular to Solomon , as beeing designed in Gods promise to be a successour to Dauid : The third is typicall , because hee was the type of Christ , the King of his Church ; and so had a right to competent giftes for his place , for the better typifying of such a truth . Gods great respect of Kings .

Heere is the great respect that God hath to Kinges , he causeth pray for them , marke their businesse , and write portions of Scripture for them : So Solomons designing to the Crowne gaue vs this Psalme ▪ and his Mariage the 45. Psalme , and their Acts hath giuen vs manie Histories in Scripture , that his Prouidence about them may bee more manifest , and his care of them , may witnesse his care of all mankind . God hath set them vp to bee respected as the Heades of humane Societies , and though there bee innumerable people in the World different in Lawes , Manners , Languages , &c. Yet hee hath summed them vp in seuerall Societies vnder Princes , and prouided not onely Order but also degrees whereof Kings are the Heads . Therefore the holy Apostle calleth them , Rom. 13. 1 supereminent Powers : and the primitiue Church expounded that clearly . Wee honour the Emperour next to God , Colimus imperatore 〈…〉 , &c. and lesse than God alone .

This leads vs to consider in principalitie the Authour , Tert. ad Scapul . cap. 2. the Necessitie , the Excellencie , and Limitation . The Author of Principalitie , is GOD , the King of Kings ; 1 The Author of Principality is God . either immediatelie designing them , as hee did Dauid and Solomon , &c. or mediately mouing the heartes of people to choose them . Hee hath made man a sociall Cum res sit praestantissima ordo politicus , &c. creature delighting in Society : and Necessitie , and Profit , hath confirmed that sociablenes , and drawne them together in Societies and Incorporations : they know Calvin ▪ in hunc locum by the light of Nature , that Societie is better than Solitarines , and that a multitude with equalitie hath confusion , and Order without Authoritie is an Anarchie with Oppression . Therefore , as GOD wisely ordained , so they willingly admit these graduall respectes of higher and lower degrees , and take on that beautifull Order which hee established : Hee appointes an outward Gouernement to mankind , and giues the influence of it not indifferentlie to all , but to Kings and Princes as the most eminent parts of mankind .

If wee looke to man simplie as hee is reasonable it 2. The necessitie of principality . is not vnpossible for him to liue without publicke Gouernement , but if wee consider him as hee is now with corrupt reason it , is altogether impossible : Hee could not liue alone without Societie , and in Societies hee was worse than alone , because of injuries : the wealthie oppressed the poore , and the stronger the weake , so that by time Societies agreed vpon a common Gouernement , and set vp some one who excelled the rest to gouerne all , and that common consent gaue him power to rule , and disposed the rest for more heartie obedience . So GOD by his Law written in their hearts , led them to Gouernement , to deuolue their power in the hand of one , for eschewing of injuries , and procuring both publicke and the priuate good : Societie remeeded Solitarinesse , and Principalitie remeeded the iniuries of Societies . Chessan . Catal. part. 5. cons. 1.

Some haue drawne Principalitie simplie from the Ambition of men , because Cain , Nimrod , and such like were vsurpers . But they should distinguish betwixt mans Ambition and Gods institution : Man had his owne ends of vaine glorie , Auarice , Reuenge , &c. But as GOD was therein punishing sinne , so also prouyding Order among men , and therefore hee taketh with ●rincipalitie as his owne ordinance . By mee Kings reigne and Princes decree Iustice . There bee sundrie wayes to come Prover. 8. 8 to a Kingdome : The suffrages of people in Election : Victories in Conquest : Birth in Succession : But GOD is the Authour of Magistracie who giues Kingdomes , and transferres them at his pleasure . That Kings are , it Dan. 2. 11. is the diuine Law written in the hearts of men : But that such or such a man is a King , is by diuine ●rouidence . They are the most e●inent and conspicuous Thinges in the World : Their beginning , course and end see●es to some to be of Fortune : And such as contemne that blind idole , ascriue them to Fate , an imaginary necessitie beside the will of GOD and Man , but diuine Providence disposeth all humane Kingdomes . Divina providentiâ regna constitu●ntur humana .

Man by sinne hath drawne on manie Necessities , but GOD hath appointed lawfull Callings as their Remeede and Supplie : and if wee compare him to a Body , they goe Mans necessitie , & Gods supplie by Callings . in foure sorts : The first is of Callings , absolutlie necessar for our Beeing , as Husbandrie and Pasturage , the two Legges whereon the great body of man standeth . Wee are of the earth , wee walke on it , and liue by it , and these two Callings draw the substance out of it , in Fruites and Fleshes for our necessitie . The profit of the Earth is for all : The King himselfe is serued by the Field . The second is Eccles. 5 9. of such Callings as beside Necessitie haue great Profit for our well beeing ; as Crafts and Merchants : these are busie about the fruites of the former Callings ; the first perfecting them by Arte , the other changing these fruits of Nature and Arte ; these are as the two Hands , in this great Bodie . The third is of such Callings , as beside Necessitie and Profite haue also Ornament for our better Being . These are as the Heart of this Bodie in liberall Sciences and Professions , &c. They frame and fashion the Soule which is the Man , and make him a Man properlie . The fourth is of such Callings as beside Necessitie , Profite and Ornament , are for human Perfection for our best Beeing in this life , & that is Principality & Gouernement ; as the Head in the ciuill Body perfecting it with humane excellencie . But the Pastorall calling answereth all these respects spirituallie .

GOD made all this plaine in the beginning . First he Gen. 1. 26. gaue Adam a Being , then appointed him Maintenance , Gen. 2. 16. and a Law to lead his life : And when hee fell , his first businesse was tilling of the ground by Cain , and pasturage Gen. 4. 2. by Abel , as meanes to helpe the difficultie of maintenance that came by the curse layd vpon the ●arth for his sins . Thereafter came the inuention of Mechanicke Trades , Gen 4 22. to make vse of the fruites of these two simple Callings , and Gouernement came in also in the owne degrees and periods . Lastly , when men were sensible of their miserie Gen. 4. spirituall & temporall , and from that sense Seth called his son Enosh ( that is , Miserable or Calamitous ) ●hen Religion Gen. 4. 26. was solemnlie exercised by in-calling on the Name of the Lord . They found such miserie , as neither humane Inuention , Industrie , nor Gouernement could helpe ; & therefore took them aboue all to the Religious worship of God , that he wold mitigate the just curse by his supervenient Blessing , and leade them to a better Paradyse than they had lost .

Three sorts of Gouernement were in Adam : The Husbandlie Governement founded in Adam . gouernement ouer Eua his wyfe : The fatherlie ouer his Children , and the Princelie ouer all mankinde so long as hee liued . The first was more , a bond of loue with his Wife , another himselfe : The third was a sort of authoritie , as a Superiour ouer inferiours : And the second was mixed of Loue and Authoritie . As mankind increased , so GOD drew out the Lyne of principalitie in Families , Townes and Countries , &c. which are both seuerall partes of Principalitie and Images of it : to testifie that mankind cannot well subsist without Gouernement . Euerie man carieth the image of it in himselfe , hee hath a bodie of many parts , and euerie part hath the owne temper and forme , to bee a seate or instrument of some power in him . The Soule likwise hath diuersitie of powers , to vnderstand , remember , will , &c. And yet notwithstanding of this diuersitie , they haue all such a respect vnto other , that they submit themselues to a gouernement for the good of euery one seuerally , and of the whole man , in which respect wee may call Man , A little Kingdome .

Gouernement then is of absolute necessitie , without which Princes giue a civill life to a Land . neither House , nor Citie , nor Nation can stand , no not the nature of things , nor the world it selfe : For what is a multitude of people without it , but a liuelesse and confused masse ? They are not set to work in their seuerall callings , neither haue they fruite of their labours , neither vse , nor enjoying of their fruites : But Gouernement as a vigorous life quickeneth all , giues a beautie to the bodie , and a sort of abilitie to euerie particular member . It is principallie in the head , and from thence floweth to euerie member , to enable it for its own office : I need not to inlarge this point . This Citie , & other places of this Kingdome that were sometimes quickened , and warmed civillie by the presence of Kings , are now in a languishing Widow-hood , because of the farre distance of that warming Sunne .

Principalitie maketh a great relation in mankind : It is the 3. The excellencie of principality . Head , and such an Head as receiuing due respects from other Callings , imployes it selfe againe to their good : They sustaine it by their offices and labours , and it recompenceth them with a mutuall sustaining , in that it prouydeth for them both libertie to labour in their Callings , and peace to enjoy the fruite of their labours , without which the better their Lotte be , the greater crosse , if it bee pulled away by warre or oppression .

It is Gods Wisedome to rule man by Man , and to set vp The kindlie and sweete relation betwixt Prince and people . some of Mankind aboue the rest : Thogh Kings be of the same kind by Nature , yet their degree and Spirit make them seeme to be of another kind , that the mutuall dueties of commanding & obeying , may be the more distinct : And then to make them the more pleasant , he hath bound these far distant degrees in the bond of one kind : Kings command their Inferiours , louinglie as their owne kind , & Inferiours obey Kings willinglie , as their owne kind : The communion of the kind distinguished by God in degrees keepes that Relation contentedlie : The Head , the Hands , and the Feete differ in their places & offices , yet are all one flesh in one Bodie : The Head commandeth them not rigorouslie , neither doe they obey it grudginglie , but all their Offices are done in loue to other . The disposing of these places and degrees are absolutely in Gods hand , and hee commands euery one to apply themselues to other according to their place . This is the Finger of God to make Authoritie as a vigorous life to quicken a Kingdome , and then to bind it vp in such agreement , that many thousands of different conditions doe submit themselues to one .

Princes haue this Excellencie of Spirit , not so much from The Character of Principality is of GOD immediatelie . their Birth or bodilie temper as from God immediatelie : Hee createth in them a reasonable Soule , to m●ke them Men , and giues them a princelie Spirit to make them Kings among Men. Dauid was of priuate breeding , but so soone as GOD tooke him from behind the Ewes and set him vpon the Throne ; hee gaue him an heroicke Spirit . Their Birth indeede giueth them great Priuiledges ; but the royall Spirit is not infalliblie annexed to it : GOD reserueth it to his owne free dispensation : hee hath set them as Heads of Societies , and the Head is plenished with Vnderstanding , and with moe Senses than the Bodie , for it is the seate of all the Senses , and none but the sense of Feeling is diffused throgh the whole bodie , & that floweth from the Head . So Kings by their place should be accomplished with humane perfections aboue their Subjects . This hath with it a largenesse of heart to ouer-reach priuate spirits as farre as their place is aboue them , and that both in fore-sight to project their businesse , and Prudence to manage it . And they haue as large affections of ioy and griefe , and their fruits answerable in Contentment and miscontentment . Their ordinar measure in these things would bee excesses to ouer whelme priuate Spirits : Their greatest place occasioneth them greatest humane contentments , but lest they become insolent as great miscontentments are annexed . So God hath counterpossed these great things in greatest Spirits , both to keepe them from extremities , and to hold them on the Ballance of Equabilitie .

Power and Authoritie are inuisible in themselues , but visible The signes of principalitie . in their outward signes , and the more euident , the greater difference they make betwixt Kings & Subiects . Princes are men as other , yet are they farre in dignitie aboue other , as the patternes of natiue Nobility that commeth of Birth , and the Fountaine of datiue Nobilitie that flowes from Princes fauour . Though it fall out otherwise , sometimes for iust causes , yet in an abstract consideration they ought to bee , and vsuallie are the choysest Men in humane perfections .

A speciall signe is that Maiestie wherewith God stampeth 1. In their countenan e . their countenance , to tell what Spirit dwelleth in such a Bodie : Though they bee but Men , yet that Majestie in their countenance equalleth their place . This Quantus motus sit ad unam iussionem imperatoris , Aug hom 16. Prov. 19. 12. maketh their verie silence to bee awfull and imperio●s , it confoundeth sometimes the most resolute Spirits , and putteth posed wits to precipitation . His whispering in his Chamber setteth all his Kingdome on worke , and the onelie mouing of his lippes putteth all his Provinces to businesse : But if they speake in passion , it is like the roaring of the Lyon . This can be no thing else but the hand of GOD , that maketh so sensible a difference betweene ruling and ruled Spirits in one kinde of Creature .

Next , God hath giuen them foure Ensignes of a kinglie 2. In their Ornament . Aut capite Diadema , aut in manu Sceptrum . Tertul. advers. Iud. cap. 10. Power . The Throne as the ground of their Authoritie vnder God : The Scepter , the signe of their Law-making , or Nomoth●ticke wisedome , by its touchgiuing life to Lawes : The Sword to execute Lawes , as a token that all the Swords of their Subiects are at their command for Warre and Peace : And the Crowne , as the signe of Glorie , arising of the right vse of all the former . God bestowed on Solomon such a royall Maiestie as had not beene in any King 1 Chr 29. 25 2 Chr. ● . ● . of Israel before : For the Lord his God was with him , and magnified him exceedinglie .

Their Place is great indeede to bee Gods Vice-gerents on Earth , yet that greatnesse is not absolute , but hath the The limitation of Princes . owne limitation : Their power is as well bounded as their Persons : Mortality boundeth their life , so doeth Providence their Power ; & that on Gods part by Communication for the originall , and overruling for the vse , and on their part dependence on God , and subiection to a reckoning hemmeth it in . I said , Yee are Gods , and all of you the Children of the most High : But yee shall die like men . It is Psal 82. 6. 7. Sciunt quiillis dederit impertum a quo sunt secunds post quem primi , &c. Tertul. Apol cap. 30. not of themselues , but lent of God , and not for themselues but for him and his people : It carieth in it selfe an obligement to vse it to his glorie whom they represent , and a care in that vse to doe nothing that is not worthie of him : When Goodnesse and Greatnesse meete in them they are glorious Images of God , but when their greatnesse is voyde of goodnesse , they are hurtfull to mankinde , and make the Name of God to bee evill spoken of : So long as they governe aright , their governement is acceptable to God ; but if they abuse their power , and follow their owne will and not Gods , then hee disclaimes their governement : They reigned , but not of mee . The excellencie Hos. 8. 4. of their Calling cannot expiate these faults of their Person , but procures a double wrath :

If they looke onely to their place ; as comming by Birth or peoples fauour , or their owne worth , without respect to God , they cannot but swell in prid with Nebuchadnezar : But when they take them as out of Gods hand , they will reverence him , and vse them to his glorie ; and that wise imployment shall proue a way to a better Eccles● 5. 9. Psal. 51. Soli Deo reus quia hominem non habet qui ●ius facta d●●udi cet . Cassiod . ibid. Crowne in Heauen . They are indeede aboue their Subiects ▪ yet God is aboue them , the most High and higher than the highest : David knew that he both iniured Uriah and his people , & that they could not correct him for his offence , yet hee saw the punishment in Gods hand , and beeing afraied thereof , cryed out , Against thee , against thee , onelie haue I sinned . Hee confessed himselfe guiltie to God alone , because he had no man who might iudge his fault .

Of all that is said ariseth a confirmation for a Monarchie : 1. Monarchie is the best sort of Governement . a Refutation of some errors : And a Direction in some dueties . For a Monarchie this Text is plaine , because it speaketh of a King , appointed & allowed of GOD in mercie : Sundrie sorts of Governement haue beene devysed as Monarchie , Aristocracie , and Democracie ▪ and these either simple or in diverse mixtures , but so that some one forme did preponder Tum Resoub . id est res popul● bene ac iuste geritur sive ab una Rege ▪ sive a paucis optimatibus , sive ab universo populo . August ▪ de Civi● . Deilib , 2. cap 20. the rest , & gaue the name to the whole . Though all bee good in themselues , and God can serue himselfe of any of these , yet they all point at a Monarchie as the best : For supreme power is to bee found in them all , but the difference is in the number of the Persons : For that same supreme Power , which Monarchie hath in one Person , Aristocracie hath it in some few of the best , and Democracie in the multitude of the people , so that euery one of them is a Monarchie indeede diversified in the number of Persons .

As for their Practice , when moe ruled , they feared the vsurpation of some one , and vpon that feare as they saw Their practise is Monarchie . any excell the rest in Riches , Wisedome , or Friendship , they serued him with an Athenian Ostracisme , or a Syracusian Petalisme , and for one yeeres ruling , cast him in ten yeers banishment : But by time they saw the ill of that censure , that it made worthie men hold backe from publicke medling , and opened a doore to vnworthie ambitious men to misguide all : And the Romans who like a feverous man , changed all sorts of governement to finde out the best , as Kings , Consuls , Tribuns , &c. were forced in great danger to chuse a Dictator , and in end turned to a Monarchie , which is nothing but a perpetuall Dictatorship . And when Augustus fained politicklie to lay downe the Empyre , the Senat requeasted him to keepe it still , they had beene burnt so oft with the violence of a tribunitious governement , that they chused rather to hazard on the faults of one Monarch , than the furies of a multitude .

Everie forme of governement hath the owne Commodities , but Monarchie hath moe , and all these disputes Monarchie is the end of all . that conclude for a Monarchie , doe vnderstand such a Monarch as is furnished with these three most essentiall gifts : Perspicacitie in iudgement : Honestie in designes : and constant stabilitie . There is but one head and one heart in the Body , one Sunne for the day , and one Moone for the night : And Birds , Beastes , and Bees , haue but one Leader of their companie : And God set vp but one Moses , one Ioshua , and one Iudge in Israel at once . Hee reproved Israel for seeking a King , not because of the vnlawfulnesse of a Monarchie , but for loathing the governement of Iudges which hee had established , and that ruled more moderately than the Kings of the Nations :

The errors to be refuted are these which haue fallen either 1. Errour in Princes : affectation of Divinitie . in Princes or people . Some Princes looking onely to their greatnesse aboue their Subiects , haue forgotten that they were men , & sought to be counted & called Gods : They doated so on their prerogatiues as to be ashamed of Humanitie , and puft vp with Victories aboue men , would not bee men any longer , but set forward their Conquest to Heaven . So Alexander in his floorishing state , and Domitian and Caligula in the midst of their pleasures , and Caius was so confident of a Divinitie , that hee pittied the Iewes , who would not count him as a god : That same pitie ( if wee trust the Stoickes , who banish that passion from their wise men ) might tell him , that hee was but a fraile man . But they were as senselesse of the inward convictions of their errour , as they were ignorant of the Truth .

There fell never such a frensie in man , as to bee tickled with That conceate is a great frensie a desire to bee a god , or a conceate that hee is so : Sound Humanitie knowes that Divinitie is a thing transcendent , and they who are sicke of that disease , are voyde of sound iudgement and haue put off Humanitie it selfe . it was Sathans baite to Adam in the beginning , but he proponed it afterward in a grosser sort to such as was sicke of Ambition : And it fell not in good Princes , but in the worst , for Domitian , Caligula , and such Monsters were greedy of that honour , but Augustus , Titus and Traian were not so . They were conscious to themselves of great wickednesse , and knew that the world abhorred them , yet they would cover all with that faire colour , as to bee better than all men , while they were the pests of their time : But a good King needeth not seeke to bee counted a god , for hee is better than any of the gods of the Heathen . But all that affectation of a Godhead Ante ●mnes Deos & super ●mnes Deos. Tertul. Apol. Cap. 30. was grosse Atheisme ; for if they had thought that there were any Gods , they would not haue vsurped vpon their place or office : And it proved that these injured gods were not at all , for if they had beene , they would not haue suffered themselves to bee oppressed by a multitude of Monsters , who did not so much vexe them by that encroaching , as destroy their account by profanesse . That multiplication of gods destroyed their feare and respect among men .

I know not whither it was a greater trick in Sathan , or It is Sathans policie . madnesse in them , to seeke a place among the gods : But it testified in them both , a mocking of the gods , whom they counted no better than Companions to such Monsters ▪ for they were as farre dishonoured , as these men were honoured imaginarilie ; but indeede all was alike heere . Though wee follow that distinction of Lares and August . civit . lib. 9. cap. 10 Larvae good and evill Spirits , or their Manes , whose good or ill was vncertaine , yet it is sure , that the best of their gods were but men , and the most part either cruell oppressours or filthie Atheists . Bacchus was a drunkard , Hercules a Palliard , Iupiter a Parricide , Venus a Whore , and Gentium numina scelerum nomin . ● . in a word , the gods of the Gentiles were but the names of Vices : But indeede Sathan had an higher intention to dishonour the true GOD , and exalt wickednesse , while hee purchased a commendation to Vices ( which are too alluring of themselves ) by the colour of Religion , and a Divinitie . GOD punished that frensie in Herod , for suffering Iovem non magis regno quam vitijs principem Cypr. Epist. 2 Portenta non numina , Cyp de va●t . idol . sect. 2. the people cry , The voyce of God and not of man ; hee refuted their flatterie , and punished his pride , by making wormes at once to breede of him , and feede on him : He is a miserable god who is turned in the matter and foode of wormes , and in one instant is both their Mother and Nurce . God tooke that summar course with him , because hee vsurped vpon the true God , wheras Pagans vsurped vpon the false gods onely , who were as wicked as themselves .

We would count that madnesse fabulous , if the Popes brought The Pope is taken with that frensie . it not on the Stage againe , and none but they in the Christian world ; for Pagan Princes finde no Successours of their pride in the Throne of Kings , but onely in Peters Chaire : And what wonder , since they professe a power by Consecration , to make stones and stockes to bee adored with a relatiue and terminatiue worship ; and giue Pontificale de Consecratione Imaginum . Minor est si tune Deus dicitur . Tertul. Apol. Maledictum est , ante Apothensim Caesarem Deum nuncupare . Tertul. Apol. 34. Nec Deus es nec bomo . power to Priestes , by mumbling of fiue words to creat their Creator : Why may not the Author of so many gods call himselfe a God ? and craue adoration : The concoat of their transcendent power , hath transported them from their wits ; for vnder other names and colours they follow the pride of Alexander and Domitian to bee counted gods , and of Diocl●tian to bee adored as a god while hee lived : And that more damnablie than they , because these Princes were ignorant of the true GOD , and the Divinitie they affected was worse than Humanitie : But Popes prosessing the true God , and vsurping his Name and Titles , are more sacrilegious than they . They will not byde so low as to bee Men , and cannot bee gods , therefore they must bee some third thing , and what that is may bee knowne by their Luciferian pryde .

The errors about principalitiie in people are two especiallie : 1 Anabapenemies to Magistracie . The first of Anabaptists who think that Magistracy cannot stand with Christian Religion , as though Christ who cam to persite man by grace , destroyed good order among men : His Redemption looseth vs from sin , but not from the ordinance of GOD ; hee came to destroy the workes of Sathan , but not the workes of God : And Christian Religion in the Magistrate is so farre from taking away his power , that it addeth moreover an aptitude to vse his Power aright : And in Subjects it looseth not the obligement of obedience , but confirmes it a a Si quis putat quoniam Christianus est , &c. Aug. propos . 72. ex Epist ad Rom. For if any man thinke because hee is a Christian that he needes not pay tribute , nor giue due honour to Superiours , hee falleth in a great error . b b Iudai non peccarunt dicendo non habemus Regem nisi Caesarem , sed quia abnegarunt Christum . Aug. Ps. 55. And the Iewes sinned not , because they said , they had not a King but Caesar , but because they denyed Christ . It is a singular worke of God to erect and maintaine a right Governement in the world : c c Singulare Dei opus est rectum in mundo princi● patum erigere ac tueri . Calvin in hunc locum . Rom. 13. And the Apostle hath commanded vs to render tribute to whom tribute is due , custome to whom custome , feare to whom feare , honour to whom honour .

The mysticall Bodie of Christ is not a multitude of one gift , one degree , & one office , but in diversity of gifts and Operations doth respect other . Preheminency in Princes , & Subiection in people stand well with grace , & the holie Spirit can direct the one in commanding , & the other in obeying without any disparagement of grace : for hee who said , By mee Kings doe reigne , sayes also , Let everie Grace and Magistracie agree , Prov. 8. Rom. 13. 1. Soule bee subiect to the higher Powers : Since grace then hath the owne order and degrees in his mysticall Body , it can well agree with the order and degrees hee hath made in the civill Body of Kingdomes . The like may bee seene in Heathen Princes , d d Potes & officio ●urisaictionis tuae fungi & humanitatis meminisse . Tertul ad ●cap cap. 4. for their jurisdiction destroyes not their humanitie but they may keepe them both , it enableth Humanitie in them to curbe the inhumanitie of oppressors . The heavenly City of the Church is here lodged in the earthlie Citie of worldlie Kingdomes , and it were a bad requit all for that her lodging to destroy them : Therefore let that heavenlie Citie obey the Lawes of that earthlie Citie , so long as shee soio●●nes in it , that since mortalitie , is common to both Cities , concord may bee keeped betweene them in things that concerne it .

These men doe sin against God ; the law of Nature , & the good of humane Societies e e Ambros. Hexam . lib. 5 passim . for even reasonlesse creatures haue a King of their own kinde , & submit themselues to him . It is but a fleshly licence that they seek vnder the name of a Christian liberty f f Secundum istas vestras fallacissimas ●anissimasq . rationes habenis laxatis . Aug. contr. epist. Gaud ▪ lib. 2. cap. 1● . as was said of old to the Donatists their forefathers , according to these deceitfull and vaine opinions the raines are loosed to humane licence , and all sinne left vnpunisht , that a boldnesse to hurt , and a libertie of wantonnesse may reigne without the barre , and opposition of Lawes : Yea , take away that which wholesome Doctrine commandeth wiselie by the holy Apostle for the health of the World : Let every Soule bee subiect to the higher Powers .

The second is a popular errour of some , who thinke that 2. A popular errour that Princes get good , but giues none to their people . Magistrats receiue onely benefite of Subiects , and giue no recompence againe : But they should remember that dueties betwixt Princes and people are mutuall , and their fruites also : The wise governing of Kings , and peace following , is as great a good as people can giue to them : GOD hath tyed them together by mutuall respects & the more they are keeped by both the parties , the more they increase ; and there is neither possibility nor hope of safetie to either but in their agreement . The people of Rome fell in this same errour , they departed from their Senate , because they sate in ease , while the people indured labour and lose of warre : But Menenius Agrippa cured that errour by a popular comparison .

All the parts of the bodie ( said hee ) were angrie on a time at the Bellie , because by their care and service all things were purchased for it , which in the meane time had ease in the midst ●ivius Dec●d . 1. lib. 2 of the Bodie , and enioyed the fruite of their labours : Heerevpon they conspired against it , that the hands should not beare meate to the mouth , nor the mouth receiue it , nor the teeth bray it : But while by this anger , they would dantoun the Bellie , all the members of the Bodie fell in extreame consumption whereby it appeared that the service of the Bellie was not in vaine , and that it was no more nourished , than did nourish the bodie , while it sent out prepared foode to everie part : Theerfore they resolved to quyte their miscontentment , and doe their wonted offices to the Bellie . By this rude and populare Oration , the people of Rome began to heare of concord , and at once were reconciled to their Senate : The Bees giue the like respect to their King , hee alone among Ambros. Hex. lib. 5. cap. 21 so busie labourers , is exeemed from labour , and yet is placed in the midst and largest roome of the throng Hyue .

The directions for people are to pray for Princes , & obey People should 1. pray for Princes . them in the Lord : Gods care of Kings , is both for their Place which he assigneth vnto them , and for their worke to bee his Instruments for the good of mankind : And therefore , people are bound in the Lord , to honour them for their place , so farre aboue them : To loue them for their worke , so profitable for them : And to commend Nos pro salute imperatoris Deum in vocamus a ternum . Ter. cap. 30. 1 Tim. 2. 1. them daylie to GOD , that hee would hold their Heart in his hand , and magnifie his ordinance in their government : So Davids example in this place , and the Apostle commands vs to make Supplications , Prayers , Intercessions for all men , for Kings , and for these that are in authoritie . Their condition also craues this , for their education is vsually in libertie without controlement ; and since corruption in Subjects breaketh out in great insolencies , What may it doe in Kings ? great power without great wisedome , and a speciall assistance of God is dangerous both to the possessours and those they rule . Their place layes them open to many dangers , and therefore a necessitie on our part to pray earnestly for them .

Our prayers are both for their good , and our own : thogh Such prayers are our profite . the fruit come first on Princes , yet in the next roome it commeth to vs : The raine that falleth on the mountaines bydeth not there , but slydeth downe to the Valleyes : So when servent prayers bring downe blessings on Kings , the people are therein blessed also . When the Apostle biddeth vs pray for Kings , hee telleth that our fruite shall bee a quiet and peaceable life in all godlinesse and honestie , and 1. Tim. 2. 1. when God biddeth his people pray for the peace of the Citie where they dwell in captivitie , hee promiseth that in Ier. 29. 7. their peace they shall haue peace .

The standing and falling of Princes importeth their Subiects 1 Kings 24. greatlie : So long as David walked in his vprightnes , God blessed him & his people , but when he waxed proud , Satan tempted him to number them , & they were punished . And when Rehoboam forsooke the Lord , hee fell not alone , but all Israel fell with him . When one of the people goes wrong , he alone perisheth , but the error of the Prince involveth many , & hurteth all that hee ruleth . g g Si quis de populo deviat , solu● perit : Verum Principis error multos involvit . Bernard . Epist. 1●7 . The fall of Kings is the punishment of people , for as by their vertue wee are safe , so by their errour wee are in danger . Therefore wee should pray to God that wee may haue a glorious and perfect King . h h Regun● lapsus p●na populorum est Amb. Apo Dav●d . Quapropter utile est ut bon● diu lateq . regnent . Aug. Civ . Dei lib. 4. cap. 3. It is then most profitable that good Kings reigne long , and that profite is not so much to themselues as to these they rule : For their Pietie and goodnes ( which are the Lords great gifts ) suffice them to true happinesse , but the blessings of their good governement commeth downe to their Subjects .

The next duety required of Subjects , is to obey them in 2 Obey them in the Lord . the Lord , and that not of feare but of Conscien●e . If it bee of feare onely , then their subjection is servitude , and themselues are Slaues , but when it is of Conscience , their obedience is Sonlie , and they themselues loyall Subiects . Then they obey for Conscience , when they reverence Gods ordinance in Princes , and haue reference to God , the Author of their power , and the Iudge and Rewarder of obedience . Let everie Soule bee subiect to Superiour Powers , Rom. 13. 1. for the powers that are , are ordained of God : And that not for wrath , but for Conscience .