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And Solomon faith, The Throne is establifted by righteoufneffe.
Therefore where juftice faileth, Gods Ordinance is made an inftrument of cruelty, and the Kings Throne is fer on a flippery place, as we find it exemplified in this Kingdome of the Iews, whereof Zephaniah complaineth, Her Princes within her are Żeph. 3.3. roaring Lyons, her Judges are evening Wolves.
And Micah. They build up Sion with blood,and Ierufalem with. Mic. 3.10 iniquity. 627 gassend zu estilo de su odm bis Verse 12. The Heads thereof Judge for reward.
Therefore fball Sion for your fakes be plowed as a field, and lerufalem ball become heaps, and the mountain of the house, as the high-places of the forrest
For God cannot long endure that his iword fhall he drawn against his People, and that his gods (for he giveth Iudges his own title}fhould become lyons,and bears, and buls, and wolves, and devils, amongst the sheep of his pafture.
-f He did the Government then a great honour, who bore in his shield the picture of Iuftice, having in one hand the fword; in the other the ftates, with this word.
Dum illa evincam,
But when Tribunalia may be called Tributalia, where Iudg ment is given according to the gifts and rewards that are given, or where corrupt affection ferveth its own turn any way from the way of Iuftice.
God feeth it, and is angry that there is no judgment, & qui videt requiret.
52. Corruption of Iuftice is a figne of a drooping Common z Reaf wealth, because it not only is contrary to Religion, and the written Law of God, but it is contrary to the Law of God writ ren in the heart of man.
For as Lactant.faith well.
Devin.In Radix Juftitiæ & omne fundamentum, æquitatis eft illud, vide ne facias ulli quod pati nolis. This Counfel is good.
Transfer in alterius perfonam quod de te fentis, & in tuam quod de altero judicas.
And if this law of nature must bind all men to do Iuftice one to another,, much more muft it oblige thofe to whom the office
of administration of justice is committed, let them make it their own cafe, and so no wrong judgement shail go forth. lit dh
For this fame fus naturale is the fountain of all justice, which Religion hath to enlighted, that God having planted true Religion in his Church, the Prophet faith He looked for judgments
May 5.7.' The proper application of this text, is to the Magiftrate, to admonish him to execute the judgements of God juftly, that 1. Ufe. neither the People may have caufe pocomplain of wrong, but may know where to have right done them, neither the hophots of God may have caufe to awake the juftice of God againft thofe that manage the fword of juftice cruelly or partially, or Darios I Him. any way corruptly.
But I have none fuch in this audience to admonish, and there fore I omit that exhortation as unproper for this hearing.omin
For us, if we hear the cry and complaint of our brethren, or 2. Vfes feel the fmart of oppreffion in our felves, we fee the danger of it to the State in which we live, threathing it with ruine, and it ought to stirre us up as the Apostle doth admonish, to pray to God for his help. BW NORS
Lexhort therefore that first of all Supplications, Prayers, Interceffions, and giving of thanks be made for all men.
2. For Kings, and all that are in authority, that we may lead a quiet and peaceable life in all godline ffe and honesty.
3. For this is good and acceptable in the fight of God our Sar wher Forst 100 ut leve Infurrection against the Magiftrate, and depofition of Kings, and violence offered to their Perfons even unto death, is a Presbyterian doctrine. Buchanan the Scottish Chronicler our Kings firft Schoolmaster in his book de jure regni, was the first. broacher hereof; who maketh Kings to derive their authority from the People, and giveth power to the People to take away the fame if he govern not justly.
Against this we have Gods own word, faying Touch not mine annointed, where he calleth Kings his annointed by a special title, not given to any other Perfons, but fuch as exercise regal Authority all the Scripture through; And if they may not be touched, much leffe may they be depofed or their Persons violated. And this title is not only given to David but to Cyrus. Thus
Ifay 43.1. faith the Lard na Gyrais mize annointed. For ps Innema faith, bu Inde illis porestas unde Spiritus,For lo the Apostle, The pow ers that brane ordained of God.elefon aids to
Therefore the Presbytery and Papacy like Herod and Pilate, are friends to do a fhrewd turn, when they both put power on the People to right themselves against Kings that do not exc cute judgement to into 11 9-1930). 301 mdl kombe The Apoftle is a better guide, he bids pray for them, and if you confider what Kings then raigned, you will fay there could not be worfeo 30 s Sxxm or Slusa sy: 1 vem brǝ to "I must therefore with the Apostle admonish, let every foul fubmit it felfe; Let no man, let not a confederacie of men fedi, tiously and malicioully advance themselves against the Lords annointed: hand off, offer him no violence ufe not the tongue to curse him use not the pen against him to libel him: Curfe him not in thy heart, touch him no noxious and offensive way: and if fubordinate Magiftrates do let wrong judgement proceed, appeal from them to bim that Gitteth on the Throne of Iuftice, who doth drive away all evil with his eyei 101 b50 - If he will not do thee right, go in the Prophet Habakkuks way,wraftle with God by thy prayers, and make thy complain to him. He heareth the complaint of the poore.
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2. He complaineth and chideth with God for fhewing him
Vid. fup. p.36. Doctr.
My God, my God, why haft thou forfaken me ? why artɛthon So farre from helping me, and from the words of my roaning oila O my God, I cry in the day, but thou heareft me not, and in the night feafon I am not filent. And he profefleth it. kon Pfal. 42.9. I will say unto God, My rock, Why baft thou forgotten me? why go la mourning, because of the oppreffion of the enemy?lls y
David is very frequent in thefqexpoftulations, fo is holy: Job, fo is feremie, and both these are very much overgonein paffion,
and therefore examples rather of weakpeffe, which we must decline, then rules of direction to imitate.nem zi zida
St. Paul doth give us good warrant for this wraftling with God, it is his very phrafe Noeleech you breabran for the Rom. 15+ Lord Jesus Christs fake, and for the love of the Spirit than ye 30. Arive together with me in your prayers to God. He ufeth a word that figneth fuch friving as is in trying of maftery, who fhall have the best. ovatu sis consisteboto setting
And Jacob is a type hereof who wrestled with the Angel till the break of the day, and though he got a lameneffe by striving with his over-match, yet would he not let him go till he had gotten a bleffinged l a so hotel mooi
Reprefenting the fervent petitioners that come to God in the name of Christ, as the woman of Canaan did for her daughter, neither the Disciples nor Chrift could make her tnrne afide or be filent.. Dero 2
But here is a Quare: for the Apostle doth fays Oman who Quer. art thou that replyeft against God? When once God hath de- Rom.9.20 clared himself in any thing, how dare we call him to accompt, and aske him a reason for any thing he doth fanfossil
And again the Prophet Jay faith, Woe unto him that striveth with his Maker offiuel sto godi
Further, is it not contrarie to that petition in the Lords Prayer? Fiat voluntas tua: For doth not the Prophet declare here a diflike of that which God did, as feeming to with it had been otherwise, when he asketh, why daft ibon shem me iuiquity, and make me to behold violence vic dowaidiy
The best way to clear this doubt, is to behold this paffion in Sol fome chosen fervant of God, and fee what he makes of it; we will take David for our example, and let us hear him first complaining, and then answering for himself his complaint is paffiohiena galeg 3.38 Will the Lord cast off for ever? and will hee be favourable Pfal.77.7.
Is his meray olean gone for ever? doth his promise fail for Vers. 8. evermoreBits
Hath God forgotten to be gracions ? bath he in anger shut up his Verl, & tender mercies?
He recovereth himself, saying, - -,.
And I (aid,this is mine infirmity; but I will remember the of the right hand of the most high, by 2ũ lig
Surely there be infirmities in the Saints of God, and this expoftulation with God is an effect of infirmity: Yet fhall you fee that this doth no way weaken the doctrine before delivered, that it is lawfull to expostulate with God in our prayers.
The infirmities of Gods fervants are of two forts: 1. Na curall: 2. Sinfull,~~ LEA
We must so destinguish, for when Chrift took our nature into the unity of his perfon; with it he took upon him all our infirmities, but not our finfull ones. For he was like man in all things but fin.
Three especially are noted in the ftory of the Gospel that is to fay,
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Sorrow: Fear: Anger:
1. Sorrow, for he wept and mourned.
2. Fear, for he was heard in that he feared.
3. Anger, for he did often chide, and reprove,
Thefe affections be naturall, and fo long as they be affections, they are without blame when they exubrate, and grow into perturbations, then they are faulty. For there is which is the inclination: and there is which is the indammation 1859 God who in creation give these affections to nature, hath not denyed us the sfe of them; yes he hathordained them as excellent helps for his work of grace in us.
Therefore we find fear mingled with faith to keep it from fvelling into pretomption, that fear is not a fin in the Elect, as fome weak confciences ignoranely miltake it; but it is Cas fides, the whetstone of faith to give it the more edge.
As in that complaint of David. My Gud, my God, why baft thom finishes me. Where the first part of that complaint is vox File, the voice of faith,My God my God: the iccond is wx esmiru, the voice of tear, same me greliquifit and we by, fear is a good keeper, it makes us lay fo much the fafter hold on God by faith; Yeait is a warning to us to svoyd any thing that may do us bart.