Several discourses upon the existence and attributes of God by that late eminent minister in Christ, Mr. Stephen Charnocke ...

The ƲSE.

1. For Instruction.

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

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

First, In General.

1. All sin in its nature is a contempt of the Divine Dominion. As every act of Obedience is a confirmation of the Law, and consequently a subscription to the Authority of the Lawgiver, Deut, 27.26. so every breach to it is a conspiracy against the soveraignty of the Law-giver; setting up our Will against the Will of God is an Articling against his Authority, as setting up our reason against the me∣thods of God, is an Articling against his Wisdom; the intendment of every act of sin, is to wrest the Scepter out of God's hand. The Authority of God is the first attribute in the Deity, which it directs its edge against; 'tis called therefore a transgression of his Law. 1 John 3.4. And therefore a slight or neglect of the Majesty of God; and the not keeping his Commands, is call'd a forgetting God. Deut. 8.11. i. e. a forgetting him to be our absolute Lord. As the first notion we have of God as a Creator, is that of his Soveraignty, so the first perfection that sin struck at in the violation of the Law, was his soveraignty as a Lawgiver.

Breaking the Law is a dishonouring God, Rom. 2.23. a Snatching off his Crown; to obey our own Wills before the Will of God, is to preferre our selves as our own Soveraigns before him. Sin is a wrong and injury to God, not in his Essence, that is above the reach of a Creature, nor in any thing profitable to him, or pertaining to his own intrinsick advantage; not an injury to God in himself but in his Authority, in those things which pertain to his Glory, a disowning his due right, and not using his goods according to his will. Thus the whole world may be call'd, as God calls Chaldea, a Land of Rebels. Jer. 50.21. Go up against the Land of Merathaim, or Rebels: Rebels, not against the Jews, but against God. The mighty opposition in the heart of man to the Supremacy of God is discovered Em∣phatically by the Apostle. Rom. 8.7. in that expression, The carnal mind is enmity against God, i. e. against the Authority of God: because it is not subject to the Law of God, neither indeed can be. It refuseth not subjection to this or that part, but to the whole; to every mark of Divine Authority in it, it will not lay down its arms against it, nay it cannot but stand upon its terms against it; the Law can no more be fulfill'd by a carnal mind, than it can be disowned by a soveraign God. God is so Holy, that he cannot alter a Righteous Law, and man is so averse, that he cares not for, nay cannot fulfil one Tittle; so much doth the Nature of man swell against the Majesty of God. Now an enmity to the Law which is in every sin, implies a perversity against the Authority of God that enacted it.

2. All sin in its nature is the despoyling God of his sole soveraignty, which was probably the first thing the Devil aim'd at. That pride was the sin of the Devil, the Scripture gives us some account of, when the Apostle adviseth not a novice, or one that hath but lately embraced the Faith, to be chosen a Bishop. 1 Tim. 3.6. Least being lifted up with Pride, he fall into the condemnation of the Devil; Least he fall into the same sin, for which the Devil was condemned. But in what par∣ticular thing this pride was manifest, is not so easily discernable; the ancients ge∣nerally conceived it, to be an affecting the Throne of God, grounding it on Isaiah 14.12. How art thou fallen, O Lucifer, Son of the morning! for thou hast said in thy Heart, I will ascend into Heaven, I will exalt my Throne above the Stars of God. 'Tis certain the Prophet speaks there of the King of Babylon, and taxeth him for his pride, and gives to him the title of Lucifer, perhaps likning him in his Pride to the Devil, and then it notes plainly the particular sin of the Devil, at∣tempting a share in the soveraignty of God; and some strengthen their conje∣cture from the Name of the Arch-Angel who contended against Satan. Jude 9. which is Michael, which signifyes, who as God? or, who like God? The Name of the Angel giving the superiority to God, intimating the contrary disposition in the Devil, against whom he contended. 'Tis likely his sin was an affecting an equa∣lity with God in Empire, or a freedom from the soveraign Authority of God: Because he imprinted such a kind of perswasion on man at his first Temptation, Ye shall be as Gods, Gen. 3.5. and though it be restrained to the matter of know∣ledge, yet that being a fitness for Government, it may be extended to that also. But it is plainly a perswading them, that they might be in some sort equal with God, and independent on him as their Superior. What he had found so fatal to himself, he imagined would have the same success in the ruine of man. And since the Devil hath in all ages of the World usurpt a Worship to himself, which is only due to God, and would be served by man, as if he were the God of the World. Since all his endeavour was to be Worshipt as the supream God on Earth, 'tis not unreasonable to think, that he invaded the Supremacy of God in Heaven, and endeavour'd to be like the most high before his banishment, as he hath attempted to be like the Most High since. And since the Devil and Anti-Christ are reputed by John in the Revelation to be so near of kin, and so like in disposition, why might not that which is the sin of Anti-Christ, the image of him, be also the sin of Satan, To exalt himself above all that is called God. 2 Thes. 2.4. and sit as God in his Temple, affecting a partnership in his Throne and Worship? Whither it was this, or attempting an unaccountable Dominion over created things, or because he was the Prime Angel, and the most illustrious of that mag∣nificent

corporation, he might think himself fit to Reign with God, over all things else? Or if his sin were envy, as some think at the felicity of man in Para∣dise; It was still a quarrelling with God's Dominion, and right of disposing his own goods and favours; He is therefore call'd Belial; 2 Cor. 6.14, 15. What concord hath Christ with Belial, i. e. with the Devil, one without yoke, as the word Belial signifies.

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

4. The Soveraignty of God hath not been less invaded by the usurpations of men. One single order of the Roman Episcopacy hath endeavour'd to usurp the preroga∣tives of God; The Pope will prohibit what God hath allow'd; The Marriage of Priests, the receiving of the Cup as well as of the Bread in the Sacrament, the eating of this or that sort of meat at special times, meats which God hath sanctifi∣ed; and forbid them too upon pain of damnation. 'Tis an invasion of God's right, to forbid the use of what God hath granted, as though the earth, and the fulness thereof were no longer the Lords, but the Popes; Much more to forbid what God hath commanded, as if Christ over-reacht his own Authority, when he enjoyn'd all to drink of the Sacramental Wine, as well as eat of the Sacramen∣tal Bread, No Lord but will think his right usurpt by that Steward, who shall permit to others what his Lord forbids, and forbid that which his Master allows, and act the Lord instead of the Servant. Add to this the pardons of many sins, as if he had the sole key to the treasures of Divine Mercy, the disposing of Crowns and Dominions at his pleasute, as if God had devested himself of the Title of King of Kings, and transferr'd it upon the See of Rome. The allowing publick Stews, dispensing with incestuous Marriages, as if God had acted more the part of a Tyrant, than of a Righteous Soveraign in forbidding them; Depriving the Jews of the propriety in their Estates upon their Conversion to Christianity, as if the pilfering mens goods were the way to teach them self-denyal, the first Do∣ctrine of Christian Religion, and God shall have no honour from the Jew with∣out a breach of his Law by theft from the Christian. Granting many years indul∣gences upon slight performances, the repeating so many Ave-Maries, and Pater-Nosters in a day, Canonizing Saints, claiming the Keyes of Heaven, and dispo∣sing

of the honours and glory of it: And proposing Creatures as objects of Reli∣gions Worship, wherein he answers the Character of the Apostle, 2 Thes. 2.4. Shewing himself that he is God, in challenging that power which is only the right of Divine Soveraignty; exalting himself above God, in indulging those things which the Law of God never allow'd, but hath severely prohibited.

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

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

1. As he is a Law-giver.

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

2. The Soveraignty of God is contemn'd in making additions to the Laws of God. The Authority of a Sovereign Law-giver is invaded and vilified, when an inferior presumes to make orders equivalent to his Edicts. 'Tis a Praemunire against Heaven, to set up an Authority distinct from that of God, or to enjoyn any thing as necessary in matter of worship, for which a Divine Commission can∣not be shewn. God was alway so tender of this part of his prerogative, that he would not have any thing wrought in the Tabernacle, not a Vessel, not an instru∣ment, but what himself had prescribed. Exod. 25.9. According to all that I shew thee, after the pattern of the Tabernacle, and the pattern of all the Instruments thereof, even so shall ye make it, which is strictly urg'd again, ver. 40. Look that thou make them after their pattern; Look to it, beware of doing any thing of thine own head, and justling with my Authority. It was so afterwards in the matter of the Temple, which succeeded the Tabernacle; God gave the model of it to David, and made him understand in writing by his hand upon him, even all the works of this pattern. 1 Chron. 28.19. Neither the Royal Authority in Moses, who was King in Jesurun; nor in David, who was a man after God's own heart, and cal∣led to the Crown by a special and extraordinary providence; nor Aaron and the High Priests his Successors invested in the Sacerdotal Office, had any Au∣thority from God, to do any thing in the framing the Tabernacle or Temple of their own heads. God barr'd them from any thing of that nature, by giving them an exact pattern, so dear to him was alwayes this flower of his Crown: And afterwards, the power of appointing Officers, and Ordinances in the Church was delegated to Christ, and was among the rest of those Royalties given to him, which he fully compleated for the edifying of the body. Ephes. 4.11, 12. And he hath the Elogy by the Spirit of God, to be faithfull as Moses was in all his house, to him that appointed him. Heb. 3.2. Faithfulness in a trust implyes a punc∣tual observing directions; God was still so tender of this, that even Christ the son should no more do any thing in this concern without appointment and pattern, than Moses a servant, ver. 5.6. It seems to be a vote of nature, to referr the Original of the modes of all worship to God: and therefore in all those varie∣ties of Ceremonies among the Heathens, there was scarce any, but were imagin'd by them to be the Dictates and Orders of some of their pretended Deities, and not the resolves of meer Humane Authority. What intrusion upon God's right hath the Papacy made in regard of Officers, Cardinals, Patriarchs, &c. not known in any Divine Order? In regard of Ceremonies in worship, prest as ne∣cessary to obtain the favour of God, Holy-water, Crucifixes, Altars, Images, Crin∣gings, reviving many of the Jewish and Pagan Ceremonies, and adopting them into the Family of Christian Ordinances; as if God had been too absolute and ar∣bitrary in repealing the one, and dashing in peices the other. When God had by his Soveraign order fram'd a Religion for the heart, men are ready to usurp an Authority to frame one for the sence, to dress the Ordinances of God in new and gaudy habits, to take the eye by a vain pomp; thus affecting a Divine Royalty, and acting a silly childishness and after this to impose the observation of those upon the Consciences of men, is a bold ascent into the Throne of God; To im∣pose Laws upon the Conscience, which Christ hath not imposed, hath deserved∣ly been thought the very Spirit of Antichrist; It may be call'd also the Spirit of Anti-God. God hath reserv'd to himself the sole Soveraignty over the Conscience, and never indulg'd men any part of it; he hath not given man a power over his own Conscience, much less one man a power over another's Conscience. Men have a power over outward things, to do this or that, where it is determined by the Law of God, but not the least Authority to controul any dictate or deter∣mination of Conscience: The sole Empire of that is appropriate to God, as one of the great marks of his Royalty. What an usurpation is it of God's right, to make Conscience a slave to man, which God hath solely, as the father of Spirits, subjected to himself? An usurpation which though the Apostles, those extraordi∣nary Officers might better have claim'd, yet they utterly disown'd any imperious dominion over the faith of others, 2 Cor. 1.24. Though in this they do not seem to

climb up above God, yet they set themselves in the Throne of God, envy him an absolute Monarchy, would be sharers with him in his Legislative power, and grasp one end of his Scepter in their own hands. They do not pretend to take the Crown from Gods head, but discover a bold ambition to shuffle their hairy Scalps under it, and wear part of it upon their own, that they may rule with him, not under him; And would be joint Lords of his Mannour with him, who hath by the Apostle forbidden any to be Lords of his Heritage. 1 Pet. 5.3. And therefore they cannot assume such an Authority to themselves, till they can shew where God hath resign'd this part of his Authority to them. If their Exposition of that place. Matth. 16.18. Ʋpon this rock I will build my Church, be granted to be true, and that the person and Successors of Peter are meant by that Rock, it could be no Apology for their Usurpations; 'tis not Peter and his Successors shall build, but I will build; others are instruments in building, but they are to observe the directions of the grand Architect.

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

man; Disclaim our dependance on God, to hang upon the uncertain breath of a Creature; in all this God is made less than man, and man more than God. God is depos'd, and man enthron'd, God made a slave, and man a soveraign above him. To this we may referre the solemn Addresses of some for the main∣tenance of the Protestant Religion according to Law, the Law of Man; not so much minding the Law of God; resolving to make the Law, the Church, the State, the Rule of their Religion, and change that, if the Laws be chang'd, steer∣ing their Opinions by the compass of the Magistrates Judgment and Interest.

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

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

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

3. The Dominion of God as a proprietor is practically contemned, by not using what God hath given us, for those ends for which he gave them to us. God passeth things over to us with a condition, to use that for his Glory which he hath be∣stowed upon us by his bounty. He is Lord of the end for which he gives, as well as Lord of what he gives; the donors right of propriety is infringed, when the Lands and legacies he leaves to a particular use are not employ'd to those ends, to which he bequeathed them. The right of the Lord of a Mannour is violated:

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

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

I. In Idolatry. Since Worship is an acknowledgment of Gods soveraignty, to adore any Creature instead of God, or to pay to any thing that homage of trust and confidence, which is due to God, though it be the highest Creature in Hea∣ven or Earth, is to acknowledg that soveraignty, to pertain to a Creature, which is challeng'd by God; as to set up the greatest Lord in a Kingdom in the Government instead of the lawful Prince, is Rebellion and Usurpation. And that Woman incurs the Crime of Adultery, who commits it with a person of great Port and Honour, as well as with one of a mean condition. While men Create any thing a God, they own themselves supream above the true God, yea and above that, which they account a God: For by the right of Creation, they have a superiority, as it is a Deity blown up by the breath of their own imagina∣tion. The Authority of God is in this sin; acknowledged to belong to an Idol, 'tis call'd loathing of God as a husband; Ezek. 16.45. all the Authority of God as a husband and Lord over them. So when we make any thing, or any person in the World the chief object and prop of our trust and confidence, we act the same part. Trust in an Idol is the formal part of Idolatry. Psal. 115.8, So is every one that trusts in them. i. e. in Idols. Whatsoever thing we make the ob∣ject of our trust, we rear as an Idol; 'tis not unlawful, to have the image of a Crea∣ture, but to bestow divine adoration upon it; it was not unlawful for the Egypti∣ans, to possess and use Oxen, but to dubb them Gods to be ador'd, it was. 'Tis not unlawful to have Wealth and Honour, nor to have gifts and parts, they are the presents of God; but to love them above God, to fix our relyance upon them more than upon God, is to rob God of his due, who being our Creator, ought to be our confidence. What we want, we are to desire of him, and expect from him. When we confide in any thing else, we deny God the Glory of his Creati∣on, we disown him to be Lord of the World, imply that our welfare is in the hands of, and depends upon that thing, wherein we confide; 'tis not only to equal it to God in soveraign power, which is his own phrase, Isaiah 40.25. but to preferr it before him in a reproach of him. When the Hosts of Heaven shall be serv'd instead of the Lord of those Hosts; When we shall lacquy after the Starrs, depend barely upon their influences, without looking up to the great director of

the Sun, 'tis to pay an adoration unto a Captain in a Regiment, which is due to the General. When we shall make Gold our hope, and say to the fine Gold thou art my confidence, 'tis to deny the Supremacy of that God, that is above, as well as if we kiss our hands in a way of adoration to the Sun in its splendor, or the Moon walking in its brightness; for Job couples them together. Job. 31.25. to 28. 'Tis to pre∣fer the Authority of Earth before that of Heaven, and honour clay above the So∣veraign of the World, as if a Souldier should confide more in the rag of an En∣sign, or the fragment of a Drum for his safety, than in the orders and con∣duct of his General; It were as much as is in his power to uncommission him, and snatch from him his Commanders Staff. When we advance the Creature in our love above God, and the Altar of our Soul smoakes with more thoughts and affections to a petty interest than to God, we lift up that which was given us as a servant in the place of the Soveraign, and bestow that Throne upon it, which is to be kept undefil'd for the rightful Lord, and subject the interest of God to the demands of the creature. So much respect is due to God, that none should be plac'd in the Throne of our affections equal with him, much less any thing to perk above him.

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

to us, as we will ourselves. We would have God resign his Authority to our hu∣mors, and our humors should be in the place of a God to him, to direct him what was fit to do in our cause. When things go not according to our vote, our impatience is a wish, that God were depos'd from his Throne, that he would sur∣render his seat to some, that would deal more favourably, and be more punctual observers of our directions. Let us look to our selves in regard of this sin which is too common, and the root of much mischief. This seems to be the first bub∣bling of Adam's will, he was not content with the condition wherein God had placed him, but affected another, which ended in the ruine of himself, and of Mankind.

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

4. Pride and presumption is another invasion of his dominion. When men will resolve to go to morrow to such a City, to such a Fair and Market, to traffick, and get gain, without thinking of the necessity of a Divine License, as if our selves were the Lords of our time, and of our lives, and God were to lacquy af∣ter us. James 4.13.15. Ye that say, to day we will go into such a City, and buy and sell, whereas ye ought to say, if the Lord will we shall live; As if they had a free hold, and were not Tenants at will to the Lord of the Manour. When we pre∣sume upon our own strength or wit, to get the better of our adversaries; As the Germans (as Tacitus relates) assur'd themselves by the numerousness of their Army of a victory against the Romans, and prepar'd chaines to fetter the Captives be∣fore the conquest, which were found in their camp after their defeat; When we are peremptory in expectations of success according to our will; As Pharoah, Exod. 15.9. I will pursue, I will overtake, I will divide the spoyl, my lust shall be satisfied upon them, I will draw my sword, my hand shall destroy them. He speaks more like a God, than a man, as if he were the Soveraign power, and God only his Vicar and Lieutenant; How he struts, without thinking of a superiour pow∣er to curb him! When men ascribe to themselves what is the sole fruit of God's Soveraign pleasure. As the King of Assyria speaks a Language, fit only to be spo∣ken by God. Isa. 10 13, 14. &c. I have removed the bounds of the people, my

hand hath found as a nest, the riches of the people, I have gathered all the earth; which God declares to be a wrong to his Soveraignty by the title wherewith he prefaceth his threatning against him. ver. 16. Therefore shall the Lord, the Lord of Hosts, send among his fat ones leanness, &c. 'Tis indeed a rifling, if not of his Crown, yet of the most glittering Jewel of it, his Glory. He that mocks the poor reproacheth his Maker, Prov. 17.5. He never thinks that God made them poor, and himself rich; He owns not his riches to be dropt upon him by the divine hand. Self is the great invader of God's Soveraignty, doth not only spurn at it, but usurp it, and assume divine honorus, payable only to the Universal Soveraign. The Assyrian was not so modest as the Chaldean, who would impute his power and victories to his Idol, Hab. 1.11. whom he thought to be God, though yet rob∣bing the true God of his Authority; and so much was signified by their names, Nebuchadnezzar, Evil-Merodach, Belshazzar, Nebo, Merodach, Bel, being the Chaldean Idols, and the names signifying Lord of wealth, giver of riches, and the like. When we behave our selves proudly towards others, and imagine our selves greater than our Maker ever meant us; When we would give Laws to others, and expect the most submissive observances from them, as if God had resign'd his Au∣thority to us, and made us in his stead the rightful Monarchs of the World. To disdain that any creature should be above us, is to disdain God's Soveraign dis∣position of men, and consequently his own superiority over us. A proud man would govern all, and would not have God his Soveraign, but his Subject; to over-value our selves, is to under-value God.

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

6. Omission of the service he hath appointed is another contempt of his Sove∣raignty. This is a contempt of his dominion, whereby he hath a right to ap∣point what means and conditions he pleaseth, for the enjoyment of his proffered and promised benefits. 'Tis an enmity to his Scepter not to accept of his terms af∣ter a long series of precepts and invitations, made for the restoring us to that hap∣piness we had lost, and providing all means necessary thereunto, nothing being wanting but our own concurrence with it, and acceptance of it, by rendring that easy homage he requires. By with-holding from him the service he enjoyns, we deny that we hold any thing of him; As he that payes not the quit rent, though it be never so small, disowns the Soveraignty of the Lord of the Manour; It im∣plyes that he is a miserable poor Lord, having no right, or destitute of any pow∣er, to dispose of any thing in the World to our advantage. Job. 22.17. They say unto God, depart from us, what can the Almighty do for them? They will have no commerce with him in a way of duty, because they imagine him to have no

Soveraign power to do any thing for them in way of benefit, as if his dominion were an empty title, and as much destitute of any Authority to command a fa∣vour for them, as any Idol. They think themselves to have as absolute a disposal of things, as God himself; What can he do for us? What can he confer upon us, that we cannot invest our selves in? As though they were Soveraigns in an equa∣lity with God; Thus men live without God in the World, Eph. 2.12. as if there were no supream being to pay a respect to, or none fit to receive any homage at their hands; With-holding from God the right of his time, and the right of his service, which is the just claim of his Soveraignty.

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

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

did not exercise his Authority, what Authority could Conscience have to disturb man in unlawful practises, and to make his sports and sweetness so unpleasant and sour to him? Hath he not given frequent notices and memorials, that he holds a curb over corrupt inclinations, puts rubs in the way of malicious attempters, and often oversets the disturbers of the peace of the World?

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

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

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

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

In Particular.

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

bound to be submissive to them. Their Authority over men is limited, Gods Authority over them is absolute, and unbounded. Though every Soul ought to be subject to the higher powers, yet there is a higher power of all, to which those higher powers are to subject themselves; they are to be keepers of both the Ta∣bles of the Law of God, and are then most soveraigns when they set in their own practice an example of obedience to God, for their Subjects to write after.

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

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

2. USE. How dreadful is the consideration of this doctrine to all rebels against God. Can any man that hath brains in his head, imagine it an inconsiderable thing, to despise the soveraign of the World? It was the sole crime of disobedience to that positive Law, whereby God would have a visible memorial of his soveraignty pre∣served in the eye of Man, that showered down that deluge of misery, under which the World groans to this day. God had given Adam a Soul, whereby he might live as a rational Creature; and then gives him a Law, whereby he might live as a dutiful Subject: For God forbidding him to eat of the fruit of the Tree of knowledge of good and evil, declared his own supremacy over Adam, and his propriety in the pleasant World he had given him by his bounty; he let him know hereby, that man was not his own Lord, nor was to live after his own sen∣timents, but the directions of a superior. As when a great Lord builds a mag∣nificent Palace, and brings in tanoher to inhabit it, he reserves a small duty to himself, not of an equal value with the House, but for an acknowledgment of his own right, that the Tenant may know, he is not the Lord of it, but hath his grant by the liberality of another. God hereby gave Adam matter for a pure Obedi∣ence,

that had no foundation in his own Nature by any implanted Law; he was only in it, to respect the will of his soveraign, and to understand, that he was to live under the power of a higher than himself. There was no more moral evil in the eating of this fruit, as considered distinct from the command, than in eating of any other fruit in the Garden. Had there been no prohibition, he might with as much safety have fed upon it as upon any other. No Law of na∣ture was transgrest in the act of eating of it, but the soveraignty of God over him was denied by him; and for this the death threatned was inflicted on him and his posterity: For though Divines take notice of other sins in the fall of Adam, yet God in his tryal chargeth him with none but this; and doth put upon his question an Emphasis of his own Authority. Gen. 3.11. Hast thou eaten of the Tree whereof I commanded ye, that thou sho••ld'st not eat? This I am displeased with, that thou shouldest disown my dominion over thy self, and this Garden. This was the inlet to all the other sins; as the acknowledgment of God's soveraignty is the first step to the practice of all the duties of a Creature, so the disowning his soveraignty, is the first spring of all the extravagancies of a Creature. Every sin against the so∣veraign Law-giver is worthy of Death. The Transgression of this positive com∣mand des••rved death, and procured it to spread it self over the face of the World. God's dominion cannot be despis'd, without meriting the greatest punishment.

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

2. This punishment is unavoidable.

1. None can escape him. He hath the sole Authority over Hell and Death, the Keyes of both are in his hand; The greatest Caesar can no more escape him

than the meanest Peasant; Who art thou, O great Mountain before Zerubbabel? Zac. 4.7. The height of Angels is no match for him, much less that of the mortal grandees of the World; they can no more resist him than the meanest person; But are rather as the highest Steeples, the fittest marks for his crushing thunder. If he speaks the word, the principalities of men come down, and the Crown of their glory. Jer. 13.18. He can take the Mighty away in a moment and that without hands, i. e. without instruments. Job. 34.20. The strongest are like the feet of Ne∣buchadnezzar's Image, Iron and Clay, Iron to man, but Clay to God, to be crum∣bled to nothing.

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

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

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

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

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

2. In his being Soveraign, his pardons carry in them a full security. He that hath the Keyes of Hell and Death, pardons the crime, and wipes off the guilt. Who

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

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

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

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

of this dreggy place of our dross, but of Heaven having prepar'd, or established his Throne in the most glorious place of the Creation.

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

6. 'Tis a comfort against the projects of the Churches adversaries in times of publick commotions. The consideration of the Divine soveraignty may arm us against the threatnings of mighty ones, and the menaces of persecutors. God hath Autho∣rity above the Crowns of men, and a Wisdom superior to the cabals of men. None can move a step without him, he hath a negative voice upon their Coun∣sels, a negative hand upon their motions; their politick resolves must stop at the point he hath prescrib'd them. Their formidable strength cannot exceed the limits he hath set them, their overreaching wisdom expires at the breath of God, There is no Wisdom, nor Ʋnderstanding, nor Counsel against the Lord. Prov. 21.30. Not a bullet can be discharg'd, nor a Sword drawn, a wall battered, nor a person dispatcht out of the world without the leave of God, by the mightiest in the World. The instruments of Satan are no more free from his soveraign restraint than their inspirer; they cannot pull the hook out of their nostrils, nor cast the bridle out of their mouths. This soveraign can shake the Earth, rend the Hea∣vens, overthrow Mountains, the most Mountainous opposers of his interest. Though the Nations rush in against his people like the rushing of many waters, God shall rebuke them, they shall be chased as the chaff of the Mountains before the Wind, and like a rolling thing before the Whirlwind. Isaiah 17.13. So doth he often burst in pieces the most mischievous designs, and conducts the oppressed to a happy port. He often turns the severest tempests into a calm, as well as the most peace∣ful calm into a horrible storm. How often hath a well-rigg'd ship, that seemed to sp••rn the Sea under her feet, and beat the waves before her to a foam, been swallowed up into the bowels of that Element, over whose back she rode a little before. God never comes to deliver his Church as a Governour, but in a wrath∣ful posture. Ezek. 20.23. Surely saith the Lord with a mighty hand, and with an out stretched arm, and with fury pour'd out will I rule over you; not with fury pour∣ed out upon the Church, but fury pour'd out upon her Enemies, as the words following evidence. The Church he would bring out from the Countries where she was scattered, and bring the people into the bond of the Covenant. He sometimes cuts off the Spirits of Princes. Psal. 76.12. i. e. cuts off their designs, as men do the pipes of a water-course. The hearts of all are as open to him, as the riches of heaven where he resides. He can slip an inclination into the heart of the mighty, which they dream'd not of before; and if he doth not change their projects, he can make them abortive, and way-lay them in their attempts. La••an marched with fury, but God put a padlock upon his passion against Jacob. Gen. 31.24.29. The Devils which ravage mens minds, must be still, when he gives out his soveraign orders. This soveraign can make his people find favour in the eyes of the cruel Egyptians, which had so long opprest them. Exod. 11.3. And speak a good word in the heart of Nebuchadnezzar for the Prophet Jeremy,

that he should order his Captain, to take him into his special protection; when he took Zedekiah away prisoner in chains and put out his eyes. Jerem. 39.11. His people cannot want deliverance from him, who hath all the world at his command, when he is pleased, to bestow it: he hath as many instruments of de∣liverance, as he hath Creatures at his beck in Heaven or Earth from the meanest to the highest. As he is the Lord of Hosts, the Church hath not only an interest in the strength he himself is possessed with, but in the strength of all the Crea∣tures that are under his command, in the Elements below and Angels above; in those armies of Heaven, and in the inhabitants of the Earth, he doth what he will; Dan. 4.35. They are all in order, and array at his command. There are An∣gels to employ in a fatal stroke, Lice and Froggs to quell the stubborn hearts of his Enemies. He can range his Thunders and Lightnings, the Canon and Grana∣do's of Heaven, and the Worms of the Earth in his service. He can muzzle Li∣ons, calm the fury of the Fire, turn his Enemies Swords into their own bowels, and their Artillery on their own breasts; set the wind in their Teeth, and make their Chariot-wheels languish, make the Sea enter a quarrel with them, and wrap them in its waves, till it hath stifled them in its lap. The Angels have Storms, and Tempests and Warrs in their hands, but at the disposal of God; when they shall cast them out against the Empire of Antichrist Rev. 7.1, 2. then shall Satan be discharg'd from his Throne, and no more seduce the Nations; the ever∣lasting Gospel shall be preached, and God shall reign gloriously in Sion. Let us therefore shelter our selves in the divine soveraignty, regard God as the most High in our dangers, and in our petitions. This was Davids resolution. Psal. 57.1, 2. I will cry unto unto God most high. This Dominion of God is the true Tower of David, wherein there are a thousand shields for defence and encouragement. Cant. 4.4.

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

not think my self accountable to thee for all my actions. This Soveraignty of God ought to be acknowledged in all the parts of it, in all the manifestations of it to the creature. We should bear a sense of this always upon our Spirits, and be often in the thoughts of it in our retirements. We should fancy that we saw God upon his Throne in his Royal Garb, and great attendants about him, and take a view of it, to imprint an awe upon our Spirits.

The meditation on this would,

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

2. It would make us diligent in worship. The consideration of God as the su∣pream Lord, is the Foundation of all Religion; Our Father which art in Heaven, prefaceth the Lord's Prayer; Father is a name of Authority; in Heaven, the place where he hath fixed his Throne, notes his Government; not my Father, but our Fa∣ther, notes the extent of this Authority. In all worship we acknowledge the ob∣ject of our worship, our Lord, and our selves his vassals; If we bear a sense that he is our Soveraign King, it would draw us to him in every exigence, and keep us with him in a reverential posture, in every address; When we come we should be careful not to violate his right, but render him the homage due to his Royalty. We should not appear before him with empty souls, but fill'd with Holy thoughts. We should bring him the best of our flock, and present him with the prime of our strength; Were we sensible we hold all of him, we should not with-hold any thing from him, which is more worthy than another. Our hearts would be fram'd into an awful regard of him, when we consider that glorious and fearful name, the Lord our God, Deut. 28.58. We should look to our feet, when we en∣ter into his house, if we considered him in Heaven upon his Throne, and our

selves on Earth at his Footstool, Eccles. 5.2. lower before him than a worm be∣fore an Angel; It would hinder garishness and lightness. The Jews saith Capel, on the 1 Tim. 1.17. repeat this expression, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 King of Worlds, or Eter∣nal King; Probable the first Original of it might be, to stake them down from wandring. When we consider the Majesty of God cloathed with a Robe of light, sitting upon his high Throne, adorn'd with his Royal Ensigns, we should not enter into the presence of so great a Majesty with the Sacrifice of fools, with light motions and foolish thoughts, as if he were one of our companions to be droll'd with. We should not hear his word, as if it were the voice of some ordinary Pesant. The consideration of Majesty, would engender reverence in our service; It would also make us speak of God with honour and respect, as of a great and glorious King, and not use defaming expressions of him, as if he were an infa∣mous being. And were he consider'd as a terrible Majesty, he would not be fre∣quently sollicited by some, to pronounce a damnation upon them, upon every occasion.

3. It would make us charitable to others. Since he is our Lord, the great pro∣prietor of the World, 'tis sit he should have a part of our goods, as well as our time: he being the Lord both of our goods and time. The Lord is to be ho∣nour'd with our substance; Prov. 3.9. Kings were not to be approached to with∣out a present; Tribute is due to Kings: but because he hath no need of any from us, to bear up his state, maintain the charge of his wars, or pay his Military Officers and Host, 'tis a debt due to him, to acknowledge him in his poor, to su∣stain those that are a part of his substance; Though he stands in no need of it himself, yet the poor, that we have alwayes with us, do; As a 7th. part of our week∣ly time, so some part of our weakly gains are due to him. There was to be a weekly laying by in store somewhat of what God had prosper'd them, for the relief of others. 1 Cor. 16.1, 2. the quantity is not determin'd, that is left to every man's Conscience, according as God hath prosper'd him that week. If we did con∣sider God as the donor and proprietor, we should dispose of his gifts according to the design of the true owner, and act in our places as Stewards intrusted by him, and not purse up his part as well as our own in our coffers. We should not deny him a small quit rent, as an acknowledgment that we have a greater income from him; We should be ready to give the inconsiderable pittance, he doth require of us, as an acknowledgment of his propriety, as well as liberality.

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

5. It would make us entertain afflictions, as they ought to be entertain'd, viz. with a respect to God. When men make light of any affliction from God, 'tis a con∣tempt of his Soveraignty, as to contemn the frown, displeasure and check of a Prince, is an affront to Majesty: 'Tis, as if they did not care a straw what God did with them, but dare him to do his worst. There is a despising the chastning of the Almighty. Job 5.17. To be unhumbled under his hand, is as much or more affront to him, than to be impatient under it. Afflictions must be entertained as a check from Heaven, as a frown from the great Monarch of the World; Un∣der the feeling of every stroke, we are to acknowledge his Soveraignty and

Bounty; to despise it, is to make light of his Authority over us; As to despise his favours, is to make light of his kindness to us. A sense of God's Dominion would make us observe every check from him, and not diminish his Authority, by cast∣ing off a due sense of his correction.

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

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

V. USE of Exhortation.

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

1. In regard of Authority. How unreasonable is pride in the presence of Ma∣jesty? How foolish is it for a Country Justice of Peace, to think himself as great as his Prince that Commission'd him? How unreasonable is pride in the presence of the greatest Soveraignty? What is humane greatness before Divine? The Stars dis∣cover no light when the Sun appears, but in a humble posture withdraw in their lesser Beams, to give the sole Glory of enlightning the World to the Sun, who is as it were the Soveraign of those Stars, and imparts a light unto them. The great∣est Prince is infinitely less, if compar'd with God, than the meanest scullion in

his kitchin can be before him. As the Wisdom, Goodness, and Holiness, of man is a meer mote, compared to the Goodness and Holiness of God, so is the Authority of man a meer trifle in regard of the soveraignty of God. And who but a simple Child would be proud of a mote, or trifle. Let man be as great as he can, and command others, he is still a subject to one greater than himself. Pride would then vanish like smoak at the serious consideration of this soveraignty.

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

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

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

1. He is to be praised for his royalty. Psal. 145.1. I will extoll thee my God, Oh King. The Psalmist calls upon men five times, to sing praise to him as the King of all the Earth. Psal. 47.6, 7. Sing praises to God, sing praises, sing praises to our King, sing praises: For God is the King of all the Earth, sing ye praises with under∣standing. All Creatures even the inanimate ones are called upon to praise him, because of the excellency of his Name and the supremacy of his Glory in the 148.

Psal. throughout and ver. 13. That soveraign power that gave us hearts and tongues, deserves to have them employ'd in his praises especially since he hath by the same hand, given us so great matter for it. As he is a soveraign we owe him thankfulness, he doth not deal with us in a way of absolute Dominion, he might then have annihilated us: Since he hath as full a Dominion to reduce us to nothing, as to bring us out of nothing. Consider the absoluteness of his soveraignty in it self, and you must needs acknowledge, that he might have multipli'd precepts, enjoyned us the observance of more than he hath done, he might have made our tedder much shorter, he might exact obedience, and promise no reward for it; he might dash us against the walls, as a Potter doth his Vessel, and no man have any just reason to say, what dost thou? Or why dost thou use me so? A greater right is in him to use us in such a manner, as we do sensible, as well as insensible things. And if you consider his dominion, as it is capable to be exercised in a way of unquestionable Justice, and submitted to the reason and judgments of Creatures, he might have dealt with us in a smarter way, than he hath hitherto done; instead of one affliction we might have had a thousand. He might have shut his own hands from pouring out any good upon us, and ordered innumera∣ble scourges to be prepared for us; but he deals not with us according to the rights of his Dominion. He doth not oppress us by the greatness of his Majesty; he en∣ters into Covenant with us, and allures us by the Cords of a man, and shews himself as much a merciful as an absolute soveraign.

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

Praise and Thankfulness is a Rent due from all mankind, and from every Creature to the great Landlord, since all are Tenants, and hold by him at his Will. Every Creature in Heaven and Earth, under the Earth, and in the Sea, were heard by John to ascribe blessing, honour, glory, and power to him that sits on the Throne. Rev. 5.13. We are as much bound to the soveraignty of God for his pre∣••••rvation of us, as for his Creation of us. We are no less oblig'd to him, that preservs our beings, when exposed to dangers, than we are for bestowing a being upon us,

when we were not capable of danger. Thankfulness is due to this Soveraign for publick concerns; Hath he not preserved the Ship of his Church in the midst of whistling winds, and roaring waves, in the midst of the combats of men and De∣vils, and rescued it often, when it hath been near ship-wrackt?

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

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

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

6. Obedience naturally results from this Doctrine, As his justice requires fear, his goodness thankfulness, his faithfulness trust, his truth belief, so his Soveraign∣ty in the nature of it demands Obedience. As it is most fit he should rule in re∣gard of his excellency: so it is most fit we should obey him in regard of his Au∣thority. He is our Lord, and we his Subjects, he is our Master, and we his ser∣vants; 'tis righteous we should observe him, and conform to his will. He is eve∣ry thing, that speaks an Authority to command us, and that can challenge an hu∣mility in us to obey. As that is the truest Doctrine, that subjects us most to God, so he is the truest Christian, that doth in his practice most acknowledge this subjecti∣on.

And as soveraignty is the first notion a Creature can have of God, so obedi∣ence is the first and chief thing Conscience reflects upon the Creature. Man holds all of God: and therefore owes all the operations capable to be produced by those faculties to that soveraign power that endowed him with them. Man had no being but from him, he hath no motion without him; he should therefore have no being but for him, and no motion but according to him. To call him Lord, and not to act in subjection to him, is to mock, and put a scorn upon him. Luk. 6.46. Why call you me Lord, Lord, and do not the things that I say? 'Tis like the Crucifying Christ under the Title of a King. 'Tis not by professions, but by ob∣servance of the Laws of a Prince, that we manifest a due respect to him. By that we reverence that Authority, that enacted them, and the prudence that fram'd them.

This doctrine affords us motives to obey and directs us to the manner of Obe∣dience.

1. Motives to obey.

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

2. In regard of the Divine Soveraignty, 'tis both honourable and advantagious to obey God. 'Tis indeed the glory of a Superior, to be obey'd by his Inferior; but where the soveraign is of transcendent excellency and dignity, 'tis an honour to a mean person, to be under his immediate commands, and enrolled in his service. 'Tis more honour to be Gods Subject, than to be the greatest worldly Monarch; his very service is an Empire, and disobedience to him is a slavery. 'Tis a part of his soveraignty to reward any service done him. Other Lords may be willing to recompence the service of their Subjects, but are often rendred unable; but no∣thing can stand in the way of God, to hinder your reward, if nothing stand in your way to hinder your obedience. Levit. 18.5. If you keep my Statutes, you shall live in them, I am the Lord. Is there any thing in the World can recompence you for Rebellion against God, and obedience to a Lust? Saul cools the hearts of his Servants, from running after David, by Davids inability to give them Fields and Vineyards. 1 Sam. 22.7. Will the Son of Jesse give every one of you Fields, and Vineyards, and make you Captains of thousands, and Captains of hundreds, that you have conspired against me? But God hath a Dominion to requite, as well as an Authority to command your obedience. He is a great soveraign, to bear you out in your observance of his precepts against all reproaches and violences of men, and at last to crown you with eternal honour. If he should neglect vindicating one time or other your loyalty to him, he will neglect the maintaining and vindicating his own soveraignty and greatness.

3. God in all his dispensations to man was careful, to preserve the rights of his sove∣raignty, in exacting obedience of his Creature. The second thing he manifested his soveraignty in, was that of a Law-giver to Adam, after that of a Proprietor in giving him the possession of the Garden; one follow'd immediately the other. Gen. 2.15, 16. The Lord God took the man, and put him into the Garden of Eden, to dress it, and the Lord God commanded the man, saying, of every Tree of the Gar∣den

thou mayest freely eat, but of the Tree of the knowledge of good and evil thou shalt not eat of it, &c. Nothing was to be enjoyed by man but upon the con∣dition of obedience to his Lord; and it is observ'd that in the description of the Creation, God is not call'd Lord till the finishing of the Creation, and par∣ticularly in the forming of man. Gen. 2.7. And the Lord God form'd man. Though he was Lord of all Creatures, yet it was in man he would have his soveraignty particularly manifested, and by man have his Authority specially acknowledged. The Law is prefac'd with this Title, I am the Lord thy God. Exod. 20.2. Au∣thority in Lord, sweetness in God, the one to enjoyn, the other to allure obedi∣ence; and God enforceth several of the commands with the same Title. And as he begins many precepts with it, so he concludes them with the same Title, I am the Lord, Levit. 19.37. and in other places.

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

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

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

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

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

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

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

4. It must be sole Obedience. We are order'd to serve him only, Matt. 4.10. Him only shalt thou serve; as the only supream Lord, as being the highest Sove∣raign, it is fit he should have the highest obedience before all Earthly Soveraigns, and as being unparallell'd by any among all the Nations, so none must have an obedience equal to him. When God commands, if the highest power on earth countermands it, the Precept of God must be preferred before the countermand of the creature. Act. 4.18, 19. Whither it be right in the sight of God, to heark∣en unto you more than unto God, judge ye. We must never give place to the Au∣thority of all the Monarchs in the World, to the prejudice of that obedience we owe to the Supream Monarch of Heaven and Earth: this would be, to place the

Throne of God at the foot-stool of man, and debase him below the rank of a creature. Loyalty to man can never recompence for the mischief accruing from disloyalty to God. All the obedience we are to give to man, is to be paid in obe∣dience to God, and with an eye to his Precept: therefore what servants do for their Masters, they must do as to the Lord, Col. 3.23. and children are to obey their Parents in the Lord, Eph. 6.1. The Authority of God is to be eyed in all the services payable to man; Proper and true obedience hath God solely for its principal and primary object; all obedience to man that interferes with that, and would justle out obedience to God, is to be refus'd. What obedience is due to man, is but render'd as a part of obedience to God, and a stooping of his Au∣thority.

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

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

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

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

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

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

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

1. Motives to it.

1. God being Soveraign, hath an absolute right to dispose of all things. His Title to our persons and possessions is upon this account stronger than our own can be; We have as much reason to be angry with our selves, when we assert our worldly right against others, as to be angry with God for asserting the right of his Dominion over us. Why should we enter a charge against him, because he hath not temper'd us so strong in our bodies, drawn us with as fair colours, embellisht our spirits with as rich gifts as others? Is he not the Soveraign of his own goods, to impart what, and in what measure he pleaseth? Would you be content your servants should check your pleasure, in dispensing your own favors? 'Tis an unreasonable thing, not to leave God to the exercise of his own domini∣on. Though Job were a pattern of patience, yet he had deep tinctures of im∣patience, he often complains of God's usage of him, as too hard, and stands much upon his own integrity; But when God comes in the latter Chapters of that book, to justifie his carriage towards him, he chargeth him not as a criminal, but

considers him only as his Vassal. He might have found flaws enough in Job's carriage, and corruption enough in Job's nature, to clear the equity of his pro∣ceeding as a Judge, but he useth no other medium to convince him, but the greatness of his Majesty, the unlimitedness of his soveraignty, which so appales the good man, that he puts his finger on his mouth, and stands mute with a self-abhorrenc; before him as a soveraign, rather than as a Judge. When he doth pinch us, and deprive us of what we most affect, his right to do it should si∣lence our lips, and calm our hearts from any boysterous uproars against him.

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

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

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

4. 'Tis a folly not to submit to him. Why should we strive against him, since he is an unaccountable soveraign, and gives no account of any of his matters. Job 33.13. Who can disannul the judgement God gives? There is no appeal from the su∣pream

Court; a higher Court can repeal, or null the sentence of an inferior Court, but the sentence of the highest stands irreversible, but by it self, and its own Authority. 'Tis better to lower our Sails, than to grapple with one, that can shoot us under Water. To submit to that soveraign, whom we cannot subdue.

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

Notes

• Munster.
• Trap. in loc.
• Trap. in loc.
• Faucheur vol. 2. p. 663. 664.
• Austin.
• Chrysost. in Gen. Hom. 16.
• Raynard de Deo p. 766.
• Arrian in Epicter.
• Servire deo regnare est.