Of the Knowledge of God as Our Sovereign Governor or King

13. The next relation to be spoken of, is God% ‘sovereignty: both by creation and redemption he hath the right of governing us as our sovereign king, and we are obliged to be his wilHng subjects, and as such to obey his holy laws. He ‘is the Lord or owner of all the world; even of 1)rutes as properly as of man: but he is the “sovereign king or governor only of the reasonable creature; because no other are capable of that proper moral government which now we spsak of. Vulgarly indeed his physical motions ‘and dispositions are called his rule or government; and so God is said to govern brutes and inanimate creatures: but that is but a metaphorical expression; as an artificer metaphorically governeth his clock or engine, or a shepherd his sheep. But we now speak of proper moral government. God having made man a rational and free agent, having an immor tal soul, and capable of everlasting happiness; his very nature and the end of his creation required that he should be conducted to that end and happiness, by means agreeable to his nature: that is, by the revelation of the reward before he seeth it, that he may seek it and be fitted for it; and by prescribed duties that are necessary to obtain it, and to his living here according to his nature; and by threatened penalties to quicken him to his duty: so that he is naturally a creature to be governed, both as sociable, and as one to .be conducted to his end. He therefore that created him, having alone both sufficiency and right, doth by this very creation become his governor. His government hath two parts (the world being thus constituted the kingdom of God): the first is by legislation, or making laws and officers for execution; the second is by the procuring the execution of these laws: to which end he doth exhort and persuade the subjects to obedience, and judge them according to their works, and execute his judgment. His first law was to Adam, the law of nature, obliging him to adhere to his creator, and to love him, trust him, fear him, honor him, and obey him with all his might, in order to the pleasing of his creator, and the attainment of everlasting life: to Vv’hich was added a positive law, against the eating of the tree of knowledge; and death was the penalty due to the sinner: this law was quickly broken by man; and God delayed not his judgment, but sentenced the tempter, the woman, and the man; but not according to their merits; but graciously providing a Redeemer he presently stopped the execution of the far greatest part of the penalty, the Son of God undertaking as our surety to become a sacrifice and ransom for us. Hereupon the covenant of grace was made, and the law of grace enacted k3 with mankind: but more obscurely in the beginning; being cleared up by degrees in the several promises to the fathers, the types of the law, and the prophecies of the prophets of several ages, the law being interposed because of transgression. In the fulness of time the Messiah was incarnate, and the first promises concerning him fulfilled; and after his holy life, and preachings, and conquests of the tempter and the world, he gave himself a ransom for us; and conquering death he rose again, ascended into heaven, being possessed in his manhood of the fulness of his power, and all things being delivered into his hands: so that he was made the general administrator, and Lord of all. And thus he, more clearly revealing his covenant of grace, and bringing life and immortality to light, commissioned his ministers to preach this gospel to all the world. And thus the primitive sovereign is God, and the sovereign by derivation is Jesus the Mediator, in his manhood united to the second person in the Godhead 5 and the laws that we are governed by, are the law of nature

with the superadded covenant of grace; the subordinate officers are angels, magistrates, and’ pastors of the church (having works distinct) the society itself is called the church and kingdom of God; the reward is everlasting glory, with the mercies of this life in’ order to it; and the punishment is ing misery with the preparatory judgments especially on the soul, which are here inflicted. Subjection is due upon our first being; and is consented to or vowed in baptism, and is to be manifested in holy obedience to the death. This is the sovereignty and government of God. And now let us see how God as our sovereign must be known.

1. The princes, and all the rulers of the world, must understand their place and duty: they are first God’s subjects, and then his ofHcers, and can have no power but from God, Rom. xiii. 3, 4. nor hold any but in dependance on him, and subordination to him. Their power extendeth no further than the heavenly sovereign hath signified his pleasure, and by commission to them, or command to us, conferred it on them. As they have no strength (cr natural power) but from the omnipotent God, so can they have no authority (or governing power or right) but from the absolute king of all the world. They can less pretend to a right of governing not derived from God, than a justice or constable may to such power npt derived from the earthly sovereigns.

Princes and states also must hence understand their end and work. God who is the beginning, must be the -end also of their government: their laws must be but by laws subservient to his laws, to further men’s obedience to them, The common good, which is their lower nearer end, musjt be measured by his interest in the nations, and men’s relations unto him. The commoK possession of his favor, blessing and protection, is the greatest common good. His interest in us, and our’s in him, must therefore be principally maintained.

2. The knowledge of God as our sovereign king, must bring the whole man in subjection to him. Our understandings must be subject to his doctrine; and resigned to him, as teachable and tractable. When we know what is his law and will, we must rest in it, though we know not the reasons of it. We take not on us to be competent judges of all the reasons of the laws of men, l)ut must obey them without disputing the reasons (with the limitations after to be mentioned,) How much more must we submit to the wisdom of the infallible lawgiver, that cannot deceive, or be deceived! Our wills also must be fully subject to his will, revealed by his precepts. We must desire no more to move us, or to stop us, but to know what God would have us do. As the first wheel in a watch or other engine moveth all the rest, so the will of God must move all our wills, and rule our lives. We must take heed above all things in the world, lest our wills (which are the lower wheels) should have any such defects, distempers, reserves, any carnal bias, interest, or inclination, that makes them unfit to receive the law of God, or be ruled by his will. We must imitate our Lord (Heb. x. 7.) and learn of the prophet, Ps. xl. 8. ‘’ I delight to do thy will, O God.” With cheerful readiness to obey, we must stand waiting for the word of his command; and say, as Ps. clxiii. 10. “Teach me to do thy will, for thou art my God:” And as Samuel, (1 Sam. iii.9.) “Speak Lord, for thy servant heareth.” When a man’s selfish carnal will is mm-tified, and his will lies fiat before the Lord, and wholly applieth itself to his will, and it is enough to a m.an to move him in the greatest matters, to know that it is the will of God — this is a state of true subjection. Thus must we be in subjection to the Father of Spirits, submitting even to his sharpest dispensations. Heb. xii. 9. And all the church is subject unto Christ. Ephes. v. 24. And this is essential to our holy covenant and Christianity itself. When God is taken to ber our God, and we give up ourselves to be his people; when Christ is taken to be our Saviour, and we give up ourselves to him as his members, and redeemed ones, it essentially containeth our taking him for our chief governor, and giving up ourselves to him as his subjects. Take heed of that wisdom that would overtop the wisdom of God, and be your guide itself, without depending on his wisdom. — This is the foolish damning wisdom of the world. Tf.ke heed of that concupiscence of will that would be your ruler, and overtop the will of God, -^

For this is the grand rebel, and greatest enemy of God and iis,

3. And subjection must produce obedience. Subjection is the consent of the will to be subjects, and to obey: obedience is the actual performance of commanded duties. Subjection is the root of obedience, and virtually containeth it: obedience is the fruit of subjection, and supposeth it. If God be your master, shew it by his fear, or service. Mai. i. 6. It is not calling Christ our King, but obeying him before all, that will prove us subjects. Matt, vii. 21. ‘^ Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doth the will of my Father which is in heaven.*’ Rom. xii. 1, 2. “I beseech you therefore brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, your reasonable service: and be not conformed to this world; but be you transformed (or turned into other men) by the renewing of your mind, that you may prove what is that good, that acceptable and perfect will of God.” ^’ And this is the will of God, even your sanctification.” 1 Thes. iv. 3. 1 Peter iv. 1,2. “Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; that he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God.” Yea we should “stand perfect and complete in all the will of God.” Col. iv. 12. And by the power of the word of God, every thoup;ht should be brought in obedience unto Christ. 2 Cor. x. 5. Our obedience should be publijc and exemplary. Rom. xvi. 19. “For so is the will of God, that with well doing we put to silence the ignorance of foolish men.” 1 Peter ii. 15. Obedience is better than sacrifice. 1 Sam. XV. 22. Whatever you do, therefore keep close to the law of God.

4. To this end we must labor to know the law, and be acquainted with God’s will. The book of nature must be studied: the holy scripture must be searched, John v. 39. and meditated in both day and night. Ps. i. 2. Princes must have this book continually in their hands. Deut. xvii. 18- — 20. Josh. i. 8. 9. Rich and poor must learn it, that they may obey it. Deut. vi. 6, 7.

5. And our subjection to God obligeth us to a subjection to the officers that he sets over us. If any man say to judges, justices and constables, I will obey the king, but you are not kings, therefore I will not obey you, he shall suffer as disobeying the king in his officers. Contempt of magistrates and ministers, reflects on God.

6. Yea hence we must practically understand, ill what respect to obey our governors, Not merely as the officers of men; not only as; chosen by the people; but as the officers of God, that from him have their authority. The atheistical politicians, that derive authority no higher than the sword, or the people’s choice, or natural strength, do teach men to obey their governors, but as a little dog submits imto a ’ mastiff, or so far as their commodity persuadeth them, but not for conscience in obedience to God. And they teach men to look to no higher end than common preservation and liberties, and not to expect protection or reward from the absolute sovereign. In a word, they entice all princes and people into damnable rebellion against the Lord; as much as if they should entice all constables and justices to hold their places without dependance on the prince. But God teacheth us that ‘’ there is no power but of God: the powers that be are ordained of God: whosoever therefore resisteth the power, resisteth the ordinance of God: and they that. resist, shall receive to themselves damnation: for he is the minister of God to us for good; even the minister of God, an avenger to execute wrath upon him that doth evil.” Rom. xiii. 1,, 2, 4. “Wherefore we must needs be subject not only for wrath, but also for conscience sake. For they are God’s ministers, continually attending upon this very thing; and for this cause we must pay them tribute.” ver. 5, 6.” Submit yourselves to every ordinance of man for the

Lord’s sake, For so is will of God.” 1 Peter

ii. 13, 15. Dent. i. 16, 17. ‘’Judge righteously between every man and his brother ye shall not respect persons in judgment; but shall hear the small as well as the great; you shall not be afraid of the face of man: for the judgment is God’s.” 2 Chron. xix. 6, 7. “And he said to the judges, take heed what ye do: for you judge not for man, but for the Lord, who is with you in the judgment: wherefore let the fear of the Lord be upon you.” But our atheistical politicians would teach rulers that they are none of the ministers of God, and that they judge for man only and not for him. The nature of all true obedience is such as Paul describeth in children and servants, Eph. vi. 1, 5 — 7, that fetcheth its rise and motives from the Lord. “Children obey your parents in the Lord, for this is right. Servants, be obedient to them that are you masters according to the flesh, with fear and trembling, in singleness of your heart, as unto Christ; not with eye-service, as men-pleasers; but as the servants of Christ, doing the will of God from the heart; with good will doing service as to the Lord and not to men.” So Col. iii. 22, 23.

7. Hence also you must learn, that God’s authority is the highest authority, and there is indeed no such thing in the world as true authority that is against him, or not subordinate unto him. And therefore if men command u

198 Of the K?iotvledge of God.

to disobey God, by neglecting that which is hie ef nunc a duty, or by sinning against him, their commands are from a disobedient will of their own, but from no authority: and it is better in such cases, to obey God than man. Acts V. 29; so many prophets, apostles, and other martyrs, would not have been sacrificed by the fury of persecutors, if they had thought it just to obey them before God. God never gave any man authority against him: nor to nullify his laws. The acts of a justice or constable against the king, or beyond their power, are private or rebellious acts, and not authoritative. And so are the laws of men that are against God. Yet note well, that though we must rather disobey men than God, yet we may not forcibly resist, when we may not obey them. And in some cases, (as if a king would ravish a woman, or the like) when it is lawful to resist his fact, it is not lawful to resist hig iState, and disturb the government of the commonwealth. Obey men cheerfully, when God forbids it not: but see that God be your absolute sovereign, whose laws can be dispensed with by none.

If parents or masters command you to break the laws of God, obey them not. Despise them not, but humbly deprecate their displeasure, and obey them in all other things; but in the unlawful thing obey them not: no not if they were the greatest princes upon earth; — but say, as the three witnesses of God, Dan. iii. 16, 1 , — “We are not careful to answer thee m this matter: if it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deUver us out of thy hands O king: but if not, be it known unto thee O king, that we will not serve thy gods, nor worship thy golden image which thou hast set up.”

What I have said of magistrates, in the two last cases, I mean also of pastors of the church: they must be obeyed in and for the Lord, but not against the Lord. Saith Paul, of the churches of Macedonia, 2 Cor. viii. 5, “They p-ave their own selves to the Lord, and unto us by the will of God.” See Acts xx. 28. 1 Thes. V. 12. Luke X. 16. “He that heareth you heareth me, and he that despiseth you despiseth me.” And yet the leaven of the pharisees must be avoided; and an angel from heaven be held as accursed, if he should preach another gospel. Gal. i. 8. And I would not have flatterers to set either princes or pastors above the angels of heaven: though yet in other respects we may be still obliged, as I said before, to hear and to

obey them.

8. And the knowledge of God’s sovereignty must teach us to fear his righteous threatnings, and reverence his justice, and prepare ourselves to be judged by him. He ruleth by his laws, and so by threatnings and promises, which he will make good. It is not a painted fire that he threateneth. Judgment is a part of government* Laws are but shadows if there be no execution. O worship the Lord in the beauty of holiness; fear before him all the earth. Say among the

heathen that the Lord reigneth” Ps. xcvi. 9,

10. As his promises, so his peremptory threatnings shall be fulfilled. He will not revoke his established laws for fear of hurting wilful sinners that will not fear his judgments till they feel them. Ps. xxxiii. 8. “Let all the earth fear the Lord, let all the inhabitants of the world stand in awe of him: for he spake and it was done; he commanded and it stood fast.” Mark also the present judgments of the Lord, and rush not on his indignation. For “the Lord is known by the judgments which he executeth: the wicked is. (oft) snared in the work of his own hands.” Ps. ix. 16. Though “the wicked contemn God, and say in his heart, Thou wilt not require it,” Ps. X. 13. yet they shall find that ‘’ he beholdeth mischief to requite it with his hand; and that he is the helper of the fatherless and poor that commit themselves unto him.” ver. 14. “The Lord’s throne is in heaven: his eyes behold, his eyelids try the children of men: the Lord trieth the righteous, but the wicked and him that loveth violence his soul hateth.” Ps. xi. 4, 5.

9. The sovereignty of God is a comfort to his loyal subjects. They may be sure that he will protect them, and make good his word.. Behold he cometh, and his reward is with him.

Hev. xxii. 12. The righteous judge at his appearing will give the crown of righteousness to all them that love his appearing. 2 Tim. iv. 8. ‘•’ O let the nations be glad and sing for joy, for thou shalt judge the people righteously, and govern the nations upon earth.” Ps. lxvii. 4. “Let the heavens rejoice, and the earth be glad before the Lord; for he cometh, for he cometh to judge the world with righteousness and the people with his truth.” Ps. xcvi. 11, 13.

10. Lastly, the knowledge of God as our sovereign. king, must cause us to desire and pray for and promote the glory of his kingdom; and the obedience of his subjects in the world, that his name may be hallowed, by the coming of his kingdom, and the doing of his will on earth as it is in heaven, must be the matter of our daily requests to God. It must be the grief of every subject of the Lord, to think of the heathen and infidel parts of the world; and to see the rebellion of the profane among us; and that the lavrs of God are unknown or despised by the most of men. Alas! what abundance are ruled by their lusts, and self-conceitedness, and corrupted wills, and the customs of the world, or the wills of men; but how few are ruled by the lav*^s of God! O how should it grieve an honest heart, to see God’s kingdom hindered by infidelity, and weakened, divided, and disturbed by popery and heresy, and dishonored by scandal aad impiety as it is! and to see the multitude.

and the violence and industry of corrupters, dividers and destroyers; and the fewness, the coldness, and remissness of the builders, the healers, and restorers! All you that are loyal subjects to your Lord, lament these ways of rebellion and disobedience, and the diminutions and distempers of the subjects of his kingdom, and the unfaithfulness and negligence of his ministers: and bend your cares, desires and prayers, to the promoting of God’s kingdom in you, and in the world; and befriend not any thing that hindereth its prosperity.