2. An Admonition of their being accountable for the Administration of it : But ye shall die like men .

Ye are gods , but ye are but mortal ones , of the same frail condition with those your poor Creatures that worship and adore your Power . When men are advanced to any height , their heads grow light and giddy , and they are too apt to despise those below them , as of a smaller size and stature than themselves . The Psalmist therefore dwells not on the intoxicating Argument of Power , but immediately calls down the thoughts of Princes from their golden heads , to consider of their feet of Clay . He no sooner wishes them joy of their Honour , but lest their spirits should be exalted above measure , and grow too fine and volatile , he fixes them with Grave-dust , presenting them with a Scepter and a Spade , the Royal Robes and a Winding-sheet together : I have said ye are gods , but ye shall die like men .

Before we consider what is here said , viz. Ye are gods , it may be proper to enquire , who it is that says , and to whom it is said .

1. Who hath said . Great Persons have often this frailty among others , that though they most need , they can least endure plain and wholsom instruction , the benefit whereof is often lost , for want of Prudence in the Address . The Psalmist therefore to give weight and authority to what he says to the Princes of the World , personates the Almighty in the delivery of this charge , whom he places in the Throne , Vers. 1. as a Judge among the Gods ; not as an unconcerned Spectator , but as a severe Monitor , and Observer of their Actions , come down on purpose to take notice of the discharge of that duty , which their high Titles and Commissions require of them . God standeth in the Congregation of Princes . So that David doth not here usurp an Authority over his Equals as a Reprover and Instructer , but with great solemnity and Majesty brings in God , as speaking in his own name . So that this is emphatically Gods word that is here spoken ; and so our Saviour says , referring to this Text , Joh. 10.34 . to whom the Word of God came . And where the Word of God is , there is Power with him in the supreme right of disposal , who at first made all things , cloathed the World when it lay naked in its Causes and imperfect Potentiality , and then ranged the various Orders and Classes of the Creation , according to the Idea's he had conceived in his eternal Mind ; in which he hath ever since preserved them by the breath of the same Power , which once discontinued , the Axes of the World would crack , and the whole Frame , like an old House , would tumble and fall in pieces . Since therefore all things do so essentially depend upon him , he may well be presumed to have a right to govern what he first raised out of nothing , and always maintains at his own charge , and to make what distinctions he pleases among the works of his own hands ; on one piece of Clay putting the Image of a Prince , on another the Picture of a Beggar ; forming that to a noble , and this to an ignoble service . So that things are and must be what he is pleased to call them : It is God that hath said Ye are gods . But to whom doth he speak ? And that is the second Enquiry ?

2. To whom is this said ? I have already supposed it to Princes and Civil Governours , though I am not ignorant that these words are challenged as the Churches Patrimony by Pope Gregory the Great , in an Epistle to Mauricius the Emperour . But if the Words were addressed to Church-men , it is plain from the stile of the Psalm , it was in their Civil Relation and Capacity . And all that can be inferred , is onely , that it was not then , nor is it now unlawful for an Ecclesiastical person to exercise Civil Power , when God and the King appoint them to it . But the Powers are in their natures distinct . And what was done by the High Priest under the Jewish Theocracy , must not be drawn into Example under the Gospel : for our Saviour affirms his Kingdom is not of this World , and hath thereby for ever discharged spiritual Persons from temporal Power , by virtue of their Office either directly or in order to spiritual purposes ; but he hath not made the man uncapable , by placing him at his Altar , of serving Princes in sitting Stations , when by them they are thereunto appointed ; nor is any Person less qualified , as one may think , for being the Kings Servant , for his standing , in some respects , nearer than others to Him , by whom Kings reign . And since a prudent and pious conduct of both Powers may make each promote the private ends of the other and the common end of both , the Glory of God , why should they be thought so insociable , as never to be exercised by the same Person ? Nor indeed are they , by those very men , who declare most against Church-mens medling , as they phrase it , in Civil Affairs : for who are more forward in such matters , when they have opportunity , without Authority , than such as exclaim against our Church-men for those Civil Trusts and Honours granted them by Authority ? And while they preach against the exercise of a derived Power under Princes , are aspiring after one paramount to them

Princes are called Gods , and Ministers are called Angels , let every one abide in that Calling wherewith he is called ; for as that Priest or Angel that arrogates the Title of a God , smells strong of the Pit , and savours of the Pride of Lucifer , so on the other side , they who condemn all Civil Power as unlawful in the Church , are too like Antichrist indeed , Exalting themselves above all that is called God in the State .

3. Having seen by , and to whom these words are spoken , let us now consider the meaning of what is said , Ye are gods , and all of you Children of the most High .

There is on every Creature some Character of Divinity , but God hath placed his Image upon Man , impressed himself on our Nature , as the Prophet on the Child , and shed his likeness on us , so that by reflecting on our selves , we may know as in a Glass , and darkly , what God is : but as he hath honoured our Nature with his Image , part whereof was a Dominion over the Creation , so in our Nature he honours some persons with his Name , and hath thereby given them Dominion over others of their own kind . They have not onely his Image but Inscription , of whom in a qualified sense , we may say what they of Lycaonia said of the Apostles , Acts 14.11 . The Gods are come down unto us in the likeness of men .

I need not say here , they are not Gods and Sons of God , as our Saviour is , by an unconceivable generation , which were to make them equal with God ; To us there is but one God , though there be that are called Gods .

Nor are they always Sons of God by Adoption and Grace , as Members of the Invisible Church ; that Aphorism that Empire is founded in Dominion , being not more absurd and false , than that other , that Dominion is founded in Grace . Grace neither giving title to Land and Estates , nor Estates to Empire . Wicked men may be not onely lawful Proprietors , but lawful and good Princes .

Nor are Princes always lastly , even by external Profession Sons of God , as visible Members of the Church , though it is a great felicity when they and their subjects are so : no Crown sitting surer than such as is most Christian .

For the true discovery therefore of that sense in which they are stiled gods , and Sons of God , we must consider , that it is familiar in Scripture to call a Person the Son of that man whom he resembles in some very signal character ; as Believers are called Sons of Abraham , for their resemblance to him in that Grace , that was so eminent and illustrious in that Holy Patriarch , that it was imputed to him for Righteousness . On the contrary , our Saviour saith to the Jews , Ye are of your Father the Devil , for the works of your Father the Devil you will do : such as cruelty , and malice , and spight , and revenge , which argue a Diabolical nature and temper . Agreeably to this notion ,

1. Princes are called Gods , because as such they have their being from God , that is , Authority to govern .

2. Because they resemble God in the conduct and menage of that Authority they have from him .

3. God calls them his Sons , because as they are begotten by him , and are like him , so as a Father he defends them , and more especially concerns himself in their cause and protection .

1. Princes have their Being from God , and are begotten by him : As in the Scale of our Saviours Genealogy , Luke 3. it is said of all but Adam , he was the Son of such a one , and he was the Son of such a one , but of Adam , he was the Son of God , because he came immediately out of his hands . So may we say of inferiour Magistrates and Officers , who stand in subordination to others ; but when we come to the Sovereign Power , that is the Issue of Heaven , they that are invested with it , are the Sons of God , of whom they hold immediately , and are born of the seed of divine Authority and Power .

God who by his Word made the World , hath by the same Word , by saying Princes are Gods , made them so , and this Scripture which cannot be broken , is their Commission . Joh. 10.35 : For so the Text is expresly expounded by our Saviour , for he calls it , a Word of God coming to the Magistrate . Now we know the Word of God coming to a Person , is a Phrase authorizing that Person to the Service he is then imployed in . In the Old Testament , the Word of the Lord came unto me , is the common stile of the Prophets Order , and therefore these words , Ye are gods , being a word coming unto the Prince , are his Letters Patent for his Title and Authority . Wisd. 6.3 , 4. So that his Power is given him of th● Lord , and Sovereignty of the Highest , saith the Wisdom of Solomon , and by him Kings reign , Prov. 8.15 . and Princes decree Justice , saith the Wisdom of God : Which Wisdom acknowledges the Power even of Pilate over himself , and says , Joh. 19.11 . It was given him from above . And St. Paul tells us , the Powers that then were , the Powers that be , Rom. 13.1 . are ordained of God , though they were neither the most lawfully acquired nor the most equally administred . So that Magistracy and Magistrates , ( for so the word Powers there , must be understood of Persons exercising Power ) are not onely of Gods general providence and permission , which suffers many irregularities in the World , as sometimes the abuse of this Power by mal-administration , and sometimes the ruine of it by Rebellion , or Translation by Conquest ) but they are by his special ordination and appointment , they are ordained of God . And hence it is that Rebellion is a damnable , and without true Repentance , a damning sin , and I fear it is in this , as well as other respects , as the sin of Witchcraft , ( the Covenant with Hell ) that it is but too rarely repented of .

It is a fulsom thing to multiply Arguments and Authorities in a plain Cause , and such is that , ( if any ) that I am pleading for , the divine Original of Government ; which whoso reads the Scriptures cannot but discern , unless he be hastning after another God than they preach . But this truth will appear with fuller evidence , if we consider the Rises of Government , and what share the People , that is , the governed part , can have in the most Popular Gonstitutions .

1. It is certain that Government was originally in the Parents and Heads of Families ; if we believe Mankind to have been created and propagated according to the Scripture Tradition , which is the most natural and rational hypothesis , and most credible , though it were not assisted by Revelation . We could never yet find where that Utopia lies , where men lived without natural dependencies , but came into the World in Arms and Armour , fighting with , and destroying one another ; and yet on such precarious Poetick Fables , some have chosen to found their Common-wealths , rather than on the History of the Bible , which informs us of another origination both of Men and of Society . There we are acquainted with our growing from one common root , in the way of natural propagation , which ever carries a necessary obligation with it : for Nature teaches the Son obedience to the Father , so that Adam , were he now alive , would be the Universal Monarch by right of Nature , and eminently in the language of the Text , Son of God , and of the Most High . And from him Power descended to the first-born by the Priviledge of natural Succession , without asking the consent of his Brethren , and as the Family spread , so did the Empire . Marriages were made , and Children begotten , and Houses filled , and new Colonies sent out , and so by degrees a Tree became a Forest , and the Paternal Power spread and grew into a Political . This is the way and method by which Government was first planted in one Family , and according to its increase , shed and disseminated it self abroad over many , and so far there is no shadow of an Authority derived from the People , that is , the governed part , unless we should fancy the Root were made and nourished of the Branches , and the Father of the Children . But thus much of the Order of Nature , which was soon altered and broken in pieces by force .

2. For secondly , Men still increasing and multiplying , their natural Obligations of obedience to remoter Parents in the direct line , as well as love to Relations in the collateral , grew weaker and colder ; and the farther the lines were drawn from the Centre , the further they were removed from one another ; and so , as the Tree became a Forest , the Forest soon became a Wilderness . And then the Passions of Men were let loose , and grew wild , and they began to range abroad , and to prey upon each others Possessions , and some grew Mighty Hunters , and by force or fraud drove their Neighbours into the toyl , and made them submit to their Yoke and Tyranny , which they did not out of choice , but of necessity , as the Reed bends onely because it is forced by the Storm , that otherwise would break it . I doubt not but it will be allowed me , that it is the Conquerours Sword that carves out what Right he hath , and not the Peoples courtesie and favour , which here is not supposed nor desired , and I shall in return as readily yield , that meer Conquest gives no Right , nor lays any obligation on Peoples Consciences to obey . There must be some Title antecedent ( by Descent , or particular divine Designation , or Compact ) or a voluntary Submission afterward at least , to legitimate the Force , and entitle the Conquerour to a just Possession . But if without these he have any Right , it is visible it is without , and not from , but against the People and their Consent . And thus much of Force and Conquest .

3. God himself in his love and care for some portions of Mankind , hath not onely raised and qualified men that seem born for Government , but sometimes immediately conferred a Title , or sent a Prophet to anoint them . So Moses , Joshua and the Judges , and several Kings were set up by God , or a Prophet in his name ; and on such a Message they ascended the Throne , and ruled the People , without desiring any suffrage from them , so as to derive their Title from it . Davids substantial right to the Crown , was his Unction and Divine Designation by the Ministry of the Prophet Samuel , 1 Sam , 16. V , 1. & 13. 2 Sam. 2.3 . 2 Sam. 5.3 . which the men of Judah and Israel did severally recognize in Hebron , by repeating of the Ceremony . The King further making a League with those of Israel before the Lord , that is , to govern by the Law● God had prescribed by his Servant Moses : wh●●● is an Act of Grace resembled by the Coronat●●● Oath of our Kings , and not such a stipulation b●tween David and the Israelites , as that a failure on his part should devolve the Government upon them ; for how should that escheat to them , which he held not of them ? his Right being divine and antecedent to their submission . So then in this way of particular designation by God , no Right is derived from the People . If it be any Case , it is ,

4. By Popular Election ; when the People to prevent the mischief of an evil Governour , or Usurper , or the want of Government which in our lapsed State is the greatest Evil of all , meet , chuse such a Person as they judge best qualified for the ends of Government , and invest him with all the Powers and Liberties , of which they were possessed by the Law of Nature , obliging themselves to defend his Person , and obey his Laws .

1. They elect the Person ; but possibly they are not so free in this Action as they fansie ; will they exclude the Divine Providence , and allow God no share in their Councils ? Will they confine him to his own Heaven , and challenge the management of all Affairs here to themselves ? We are neither such automatous Machines as move onely as we are set and directed ; nor such absolute Lords of our Actions , as we imagine our selves ; we cannot bring about always certainly , what we freely design , but God often steps between the purpose and the event : and at other times addresses our free motions by an unseen hand : So that the People may name the Person , but God chuses , he speaks by their voice , and acts by their hands ; Psal. 75.7 . for he is the Judge that putteth down one , and setteth up another .

2. When the Prince is elected , the People invest him with Power , that is , with all they have , and more they cannot give . But there is a Power necessary to Government , which the People never had , and therefore could not give ; that is , of punishing capitally , which the Prince either usurps , or derives from some higher Principle . So that the People can onely make a Golden Calf , or an Idol , but not a God : If the Prince had no Power but from them , the Government would be weak , and insufficient for the ends of it ; for without Capital punishment he could not be a terrour to Evil doers : Rom. 13. But the People never had this Power , ( I mean the governed part ) radically in them , because no man ever had it singly , before Government was setled . No man hath more power over another in the State ( or Notion rather ) of Nature , than over himself . But no man hath a right to dispose of his own life ; he cannot kill himself without sinning , and therefore he cannot have , as a private person , this right over another ; and if he have not this right in himself over himself , neither can he transfer it to another : and if one cannot , neither can two , nor three , nor any number ; for Number may give Force but no Right : if an hundred set on one man and kill him without Authority , it is as much murder , as if but one had done it . To sum up this therefore .

Men embodying into a Society , and submitting to one person or more , part onely with what they have , their Liberties and Possessions , but over their Lives having no right , they can make no disposal ; and therefore the exercise of this Power in the Prince can be no issue from the People , ( for then the Stream must run higher than the Spring ) but from God , whose Prerogative it is both to give Life , and to take it away , and not to be challenged by any person , ( for Vengeance is mine ) but to whom he communicates it . And therefore the Prince strikes with Gods Sword , and the Apostles Expression is very accurate , Rom. 13.4 . when he says , he is the Minister of God , an Avenger for wrath .

I am not ignorant that the whole series and Scale of Magistracy , ( as well the King as Supreme , as Governours sent by him ) is called by the Apostle , a humane Creature , to whom yet he enjoins subjection , ● pet. ● . 13 . for the Lords sake , as the Fountain of the Authority . Men may be Instruments in the Election , and the safety of Humane Society may be the end of their choice , on which accounts the Government is there called , a Humane Ordinance , which in its Original , is the Ordinance of God . Rom. 13. As a City may elect a Mayor by priviledge of Charter , but his Authority when elected , is from the King , so is the Kings from God , where the People have the greatest share visibly in the Designation of the person : but they onely prepare and dispose the matter in the political Generation , but the Soul of Sovereignty is Divine , and infused from above , and not by low and popular traduction , if you consider Government to take its Rise either from the Order of Nature , or from Conquest , or particular Designation , either Divine or Humane . And so much may suffice for the first Reason why Princes are called Gods , and Sons of God , they are begotten by him .

I have herein possibly made too bold with your patience , though the temper of this Age be too just an Apology for my doing so . But if ye suffer Fools ( as the Apostle speaks , but I know not how ) gladly ; if every Journeyman become a Kings Monitor , and every Pebble in the Guttur thinks it self a Jewel worthy of their Crowns , or the Brests of Priests , there to shine and rise up into Oracles , suffer us also in the discharge of what we owe to Religion and our Sovereign , to tire you a little on so necessary a Doctrine , and such Inferences as fairly flow from it ; As

1. The Prince deriving his Authority from God , it follows hence , he is accountable to none but God . He stands or falls to his own Master , and he calls no man Master upon Earth . This is truly in right reason a consequence from the Nature and End of Government . There must be some person or persons ( according to the Frame of the Polity ) from whom there must be no Appeal . Some Authority must be absolute and injusticiable , or the Process will be infinite , and the Grievance without Remedy ; and the circular and endless motion of Appeals , more grievous than any Tyranny .

2. If the Prince derive his Authority from God , it follows again , His Laws oblige the Conscience of the Subject : Such as command lawful things , for to an unlawful thing there can be no obligation , because he hath no authority from God to make unjust Laws , and therefore if he doth , they do not oblige the Conscience of the Subject to that obedience , which is called active , though even in such cases , he is obliged to subjection , to endure the penalty , which they call passive obedience .

But if the matter of the Command be a thing indifferent , not forbidden by any Law of God , Moral , or Positive , there the Prince creates an obligation in Conscience to conformity and obedience . For men to think they must have the same liberty after they are entered into Society , either Civil or Religious , as before , is contrary to the very nature and end of Society : they must submit themselves in things lawful to the determination of the Communion , whereof they become Members ; and the enquiry lies not , whether the thing enjoined be expedient or inexpedient , for of that the governing part must judge , but onely whether it be lawful . And it is lawful , if not forbidden by God ; and if lawful before , it becomes now after the Law necessary in its use , and so is our obedience . Nor doth this take away the natural indifferency of the thing , nor the liberty of Christians , nor exalt Princes into Gods Throne , or make them Lords of Conscience , ( for that is still free to judge of the natural indifferency ) any more than our obligation in Conscience to believe what the Apostles have delivered , makes them Lords of our Faith ; a Title which they disclaimed , as proper to him who is the Author and Finisher of it .

2. Princes are called Gods , not onely because he begets them , but they are like God in the administration of their power . Which is a reason assigned by Hierocles , why the Heroes were called also the Sons of God in the Ethnick Theology . Now Princes resemble God when they act by the same principle , and for the same end .

1. In making their Justice shine with equal dispensation on the Righteous and the Wicked ; and not onely in doing , but in loving of Justice . This carries a double benefit with it to him that sues for it , and him that distributes it . The love of Justice sweetens the toil of the Employment , and makes that a Recreation , which without it is a Drudgery ; for it is a joy to the Just to do judgement .

2. Princes resemble God in Mercy . This is the first letter of the Name , whereby God proclaims himself to Moses , Exod. 34.6 . The Lord , the Lord God , Merciful and Gracious , &c. and herein he is principally to be imitated by such as are called by his Name , in moderating the rigour of Law , when men in their simplicity and honest meaning , may fall within the lash of its severity : or when the face of the Poor is ground , and eaten up like Bread , by the greediness of an Oppressor . It is impossible but there should be frequently such cases , wherein if the Letter of the Law be strictly observed , the end will not ; and it is the Glory of a Prince in such cases to extricate persons out of the snares of legal Entanglements , and his Prerogative is then much more advantageous to his Subjects , than all their boasted priviledges .

I need not say on this occasion , what Prince of the World is the most lively Image of this most Heavenly Attribute , whose Mercy , like the Divine Original , is indeed over all his Works , who makes not every man an Offender for a Word , nor every Offence Capital , but is strong and patient , though provoked every day .

3. Princes are like God , when they act , as by the same principles of Justice and Mercy , so for the same end and safety of the Society . They are therefore elsewhere stiled Restorers of Paths , and Healers of Breaches , and here the blessing of the Peace-makers falls upon their heads , which saith our Saviour is to be called the Sons of God , Mat. 5.9 . and the more they intend this God-like end , in preserving the peace , not only of their own Subjects , but of the World in general , the better title they have to that Beatitude , and nearer resemblance to the God of Peace . There are indeed some Sons , not very like their Father , who resemble the great Destroyer rather , that is daily seeking whom he may devour . Such are Disciplines and Scourges in the hand of God , ( as one of the Gothick Kings called himself ) to chastise the Christian World for their Luxury and contempt of God and his Commandments . But though these are onely stimulated with the Lust of Domination , yet they are over-ruled by the Divine Providence , and directed to a point they thought not of , and often forced to bring Glory to God in the conclusion , though they designed onely their own , in the first motion of their Arms. But what ever excesses the wantonness of Power may tempt some Spirits to , they have the best right to this high Title of being the Sons of God and are the most natural Lords of their People , who like Parents , are always laying up for their Children , esteeming their peace a common advantage , the Glory of their Reign , as the publick Good of the World is the Glory of God .

There is certainly great truth in that celebrated Aphorism , Salus Populi Suprema Lex esto ; but the vulgar sense is to be corrected by considering what is meant by People , Safety , and Law .

1. We are not to prescind the Head from the Members , but by People to understand the whole Body , all in , as well as all under Government . And so indeed the care ought to be mutual and reciprocal , for neither can be safe , when the other is in danger ; but the principal should be for the principal and vital parts , and the best Armour placed on the Head and Heart . Thus while David perceived his Kingdom to be exalted for the sake of Israel , 2 Sam. 5.12 . & 21.17 . the People called him the light of Israel , which they were fearful should be quenched .

2. We are not to understand Safety in the most uncircumscribed and indefinite sense , for Peace of any kind , on any terms ; but such as the Apostle prescribes , which by Prayer for Princes , we may hope to enjoy under them , 1 Tim. 2.2 . a quiet and a peaceable life , in all godliness and honesty . Now happy are the People that are in such a case ; this is a blessing greatly desirable , a Reformation heartily to be endeavoured , when Peace , and Godliness , and Honesty meet together and kiss each other .

3. Peace and Safety thus described is the Supreme Law , that is , the general Rule and Canon of Direction to all in their respective Stations , it is the Princes Reason of State , the Compass by which he steers the Government , where plain and positive Law hath not directed ; and where it hath , he must often leap over , nay break through many positive Forms to come at it ; for that is the Supreme Law , to which all positive Laws , as inferiour , must give place ; for the sake of that , the Prince may dispence with these , but that is indispensable , it is superiour to him in a way of perpetual direction , which he is the most proper Judge how to intend and follow . This Law also is the Square and Reason of the Subjects obedience , by which and Prayer they are more likely to obtain their end , than by Rebellion and Schism ; that being a method of Gods appointing , but this an unsanctified way that never will be blessed by him . Thus you see this so applauded Maxim is far from confounding Government , by making Rulers accountable to those they Govern ; that the Right to Govern is from the People , ( if you divide the Head from the Body ) because their Good is the and of Government , is a false Inference from a false Principle , the preservation of the whole is the end , and not of any part ; and if the good and safety of the People ( separately from the Prince ) were the Supreme Law , yet it follows not , that either his Right is derived from them , or his account of the Administration must be made to them . For God hath the same end , the Common Good , in the great Monarchy of the World , and yet is not liable to an Indictment by his Subjects for any mal-administration . And Parents and Masters of Families intend the same end in their petty Monarchies , and are not questionable or punishable by their Children . So that this cannot give Subjects any superintendency over the Princes Councils or Actions , but obliges them rather in their private capacity of Obedience and Religion to conspire to the same end , the Glory of God , in the Publick Good . Both these are designed by God , and both by the Prince , and the distinction is rather formal than real between them : for though they may be distinguished , they cannot be divided , but are to be promoted by the same means . God cannot be honoured by Sin , and therefore we must not do evil that good may come of it . God may suffer it for that end , but we must not do it for that or any end . No more must publick Safety and common Good be secured by any thing that is unjust or dishonest . Religion must not be reformed by Rebellion , nor destroyed for the sake of a palliated worldly Peace . The very Heathens were so generous , as to scorn by base Compliances and wicked Plots and Stratagems to preserve their Country ; and therefore a contrivance of Themistocles for the publick Good being imparted to Aristides , was rejected by the Senate upon Aristides his Report , that it was not honest , concluding nothing profitable or honourable , that was dishonest ; but when the common Good is carried on by just and wise Counsels , a peaceable life is endeavoured by pious and honest policy , the People have at once great safety , and God great Glory ; and this is the care and travel Princes have under the Sun , to be in continual motion , that their Subjects might have the comfort of their Influences , though they are too often requited with noisom stenches and stinking exhalations . But as God is never weary of doing good to those who weary him and themselves with doing evil ; so neither should Princes , though their Subjects prove ungrateful and rebellious . Thus much of the second Reason why Princes are called Gods , and Sons of God , they are like him , acting the same Attributes , and for the same end .

3. Thirdly and lastly , They are so called , because God as a Father takes a special care of just Governments and pious Governours . There are sometimes Providences that seem anomalous and exceptions from this Rule , when God suffers Religious Kings to be smitten by and for the sins of the People , which is one of the heaviest Judgments , that can befal a Nation , to be made their own Executioners , by cutting the throat of their own peace and happiness . But as Princes are called Fathers of their Country , and have bowels for their Subjects , so hath God for Princes , whose Seats could never be so secure , amidst so many strivings of the People , but that the Lord is King be the Earth never so unquiet , and covers the head of his Anointed , and bears up the Pillars of his Throne . So we find , notwithstanding all the Plots , the secret Caballings , and open and bold Designs of Davids Enemies , Psal. 2. God says , Yet have I set my King upon my holy Hill of Sion , exalted him to the top of Regal Power . God seems to point at him with a hand out of the Clouds , as a person reserved for some great work , and by his miraculous deliverances , eminently to declare him to be his Care and Darling , Thou art my Son , Psal. 2.6 , 7. this day have I begotten thee . Which Scripture , though it had a literal verification in David , and a mystical one in our Saviour , may be accommodated to the Histories of other Empires , and no where more fitly than to the modern state of this Kingdom ; in the support whereof the Divine Providence hath observably concerned it self , when all the foundations of the Earth were out of course , and like the Earth our Government seemed to hang without any hold . But though God be terrible among other Kings of the Earth , and is now dashing them in pieces , like a Potters Vessel , he hath set ours upon his holy Hill of Sion ; where may the same Goodness long and long preserve him .

That what hath been said may be made useful :

1. Since Princes are called Gods , it would be their care to walk worthy of that high calling , and honour their own Character , by defending his Worship and Worshippers from Contempt , that hath so honoured them ; neither suffering their Power to degenerate into Cruelty or Tyranny , for that were of Gods to become Devils , nor their zeal for Justice and Religion , into Sloth and Lukewarmness and Neutrality ; for that were to become Idols , that have eyes and see not , ears and hear not : for then the latter part of the Text will appear like the writing on the Wall to Belshazzar in the height of all his jollity . When the swelling Titles fume in the head , and they are elevated ( like Alexander ) with vain thoughts of being really what they are onely called , God will call them to account , who hath said , they shall die like men , and there will be no distinction in the Grave , the Crown will leave no impression on the Scull . But let us leave them to be chastized by him against whom onely they sin ; and

2. In the next place consider what shall be done to them whom God hath so honoured , as to give them a Name above every Name ? Surely they will reverence my Son , saith God in the Parable : and surely so we should . But alas ! to the reproach of the Christian Name , both that which calls her self the Holy and the Catholick , and many that would be thought the True Protestant and Reformed Church , have eaten of sower Grapes , and their Childrens Teeth are set on edge : while both Revile and Crucifie our Church between them , that so sincerely preaches and practises the Doctrine of Loyal Obedience , that let a Prince be of any Religion , as to his private Faith , it would be his Interest to have all his Subjects of that , of the established Church of England . I shall crave leave to speak a little to those of each hand , though I fear I shall become their Enemy because I tell them the truth .

Nothing is more current in the Court of Rome , than the Doctrine of the Popes Supremacy over Princes ; it is the Test of Roman Orthodoxy . This is acknowledged by many , who yet will not allow it the Doctrine of the Church of Rome , and I wish for my own part , it were not .

But what is that they call the Court of Rome ? The Pope and Conclave , and their Retinue of Canonists , and other Expectants of Preferment . And what is the Church ? The Pope and General Council . In both which this Doctrine is so plainly taught , that it is hard to tell which is the Mother of the Child . To Quote particular Authors were an endless labour . Aquinas rules the Case for the School , and in Bellarmine , Aqu. 22. q. 12. a. 2. Bell. Rom , Pont. l. 5 , c. 8. 9. Val. tom. 3. disp. 1. qu. 12. punct. 2. Valentia , and many others , we have the Usage and Practice of the Court , in the Catalogues of Princes deposed ; from whence they argue this may be done , because it hath been ; but the History is better than the Logick . But that which is chiefly considerable , is the Canon of the Council of Lateran , 4. Council of Lateran , ch 3. which in point decrees such Princes as will not expel Hereticks out of their Dominions , to be Excommunicated , and their Subjects absolved from their Allegiance , and their Kingdoms to be given to Catholick Princes . There is a Salvo for the Supreme Lord , if he obstruct not the Sentence , ( that is , they will not depose him , if he submits ) like the Condition in the Covenant to fight for the King , if he would fight for it . If it be said , this is a part of the Discipline , and not the Faith of the Church , the matter is not much mended , nor Princes better secured by the distinction , since we know they are as rigid exacters of Obedience to the Rule of Discipline as of Faith . But thus by their Canon of Discipline they make void the Law of the Fifth Commandment , discharging Subjects of their Duty to those whom God and Nature hath commanded them to honour and obey .