The Policy of PRINCES in Subjection to the SON.  
Explained and Applied, IN A SERMON Preached before the RIGHT HONOURABLE THE PARLIAMENT, In Margarets Westminster, on Wednesday the 24th of Sept. 1656.  
Being the Day of their public Fast.  
By WILLIAM JENKYN Pastor of Anne blackfriars.  
LONDON, Printed by A. M. for John Dallam, and are to be sold at his Shop in Shoomakers-Row in blackfriars near Carter-lane. 1656.   

Thursday the 25. of Sept. 1656.  
ORdered by the Parliament, That the thanks of this House be given unto Mr Jenkyn for his great pains taken in his Sermon preached before this House yesterday, being a Day appointed for public Fasting and Humiliation: And that he be desired to Print his Sermon, and that he have the like privilege in Printing as hath been formerly allowed in like Cases.  
And that mayor beak do give him the thanks of this House accordingly.  
Hen. Scobell Clerk of the Parliament.   

TO THE RIGHT HONOURABLE THE PARLIAMENT OF THE Common-wealth OF England, Scotland, and Ireland.  
THe Ornament wherewith I endeavoured to set forth my Sermon, was that of honesty, not curiosity, much less flattery; I studied therein more to profit than please you, rather to show you a right than a smooth way, and to show myself( as Augustine speaks) rather 
Melius est cum severitate dilige●e, quam cum lenitate decipere. Aug Ep. 48.  to love with severity, than to deceive with lenity. After I had chosen my Text, I remembered that I was long since certainly informed( pardon me, if I relate what is below so Honourable an Assembly to know) that my dear 
Formerly Preacher at Sudbury in Suffolk, where he died about 40 years since.  Father( now with God, but once an Eminent servant of Christ in the ministry) preached his last Sermon upon this very Text, to which God also directed my thoughts, Kiss the Son, &c. and truly the recalling hereof to my mind, caused an addition to my desire, that I might so preach to you, as if this Text and Sermon should also both have been my last.  
Some few particulars may possibly here and there be added in printing, which the straits of time allotted both for studying and preaching my Sermon, permitted me not to deliver in the pulpit; But upon consulting my memory, my Notes, and the Copy of a faithful Amanuensis, I am not conscious of my forbearing to print any one sentence, or any thing, which commonly is called a passage, delivered in preaching of my Sermon.  
I shall onely add, if the things which I preached be false, you cannot be excused in commanding so much as the printing of them; if they be true, you cannot be excused from doing more, by adding to your command of printing them, your own exemplary care in practising them: And, as, if they be false, I am sure to be summoned before the highest Tribunal for preaching them; so if they be true, it will be impossible for you to escape the terror and severity of the same Judicatory, should you( which I dare hardly suppose) refuse to practise them.  
The great counselor guide you in all your consultations to kills the Son, as you would avoid his anger. In his work I desire to be your faithful servant  
blackfriars. Novemb. 3d 3d. 1656. William Jenkyn.   

The Printer to the Reader.  
Hasty printing hath in part caused, but hasty reading will altogether continue these Errata: hast not therfore to red, before thou correctest them.  
PAg. 4. lin. 19. red consideration. p 6. l. 3. put out possibly. and l. 4. r. who possibly p. 9. l. 25. r. it is. marg. t. {αβγδ}. p. 14. marg. r. Nieremb. p. 24. marg. r. regno. r. subjaceret. p. 29. marg. r. Nah. 1. 6. l. 25. put out either. and l. 29. r And also. p. 37. l. 28. r. intend●. p. 40. marg. r. prae. p. 41. l. 11. r. severe. p. 43. l. 4. r. will at. l. 5. put out ll.   

A SERMON Preached before the PARLIAMENT the 24th of September 1656.  PSAL. 2d. the last Verse. Kiss the Son lest he be angry. 
I find a threefold interpretation of this second Psalm among Expositors,  
1. The first of such who say that it was wholly intended concerning David, and is simply to be understood of him; and thus the Jews generally hold, though some few expound it of Jehoshaphat, and the vain conspiring of his enemies against him, 2 Chron. 20.  
2. The second of those who hold that it is simply intended concerning Christ, without any respect at all to David; and thus the most of the Fathers of old expound it.  
3. The third, of the best, who conceive that it is to be understood in a mixed way, and partly to be interpnted concerning David, but properly and principally touching Christ.  
That it cannot be understood simply of David, 'tis manifest, in regard sundry things in this Psalm cannot in any sort belong to him, as in ver. 8. where 'tis said, I will give thee the uttermost parts of the earth for thy possession. And ver. 12. Blessed are all they that put their trust in him. And the holy Ghost, Acts 4. 25. Acts 13. 33. Heb. 1 5. and 5. 5. mentions one intended in the Psalm who is greater than David or any earthly King.  
That it should be understood simply of Christ without any respect to David, I see no cogent reason; in regard that David was one who in his life and Office, did typify Christ, and foreshow those things that belong to him, which things likewise seem the more plainly to agree to Christ, by being shadowed out in the type.  
I therefore approve of the mixed way of interpreting this Psalm, conceiving that David spake it properly and by way of first intention of Christ, though not without the type of his own Kingdom, in which he saw the Kingdom of Christ to be shadowed forth( as in the opposition which it had from sundry people, both Jews and others, the enlarging of his Dominions, and his victories over his enemies, &c.) and that David by occasion of the vain and fruitless endeavours of his enemies against his Government, prophesyeth in this Psalm of the successeles and contemptible undertakings of all those who in any age should oppose Christ and his Church, which was sure to be blessed with perpetual stability.  
The Psalm hath three Parts; The first contains a description 
First part of the Psalm.  of the endeavours of the enemies of Christ against his Kingdom, in the 1, 2,& 3, Verses. And  
These endeavours are described, 1. From the Parties using them: Said to be the heathen, the people, the Kings of the earth, the Rulers. Words importing not only the generality of Christs enemies, both Gentiles and Israelites, but their great dignity and worldly eminency, as being also Kings and Rulers.  
2. The parts of their endeavours, they rage, imagine, or meditate; 
Idem verbum legimus de Angelo, qui adversabatur Balaam,& ei stricto gladio in via ne transiret opposuit: stetit Angelus contra Balaam. Numb. 21. 32.  set themselves( as in a posture of resistance) take counsel together. Noting, First, Fury. Secondly, Industry. Thirdly, Resolution. Fourthly, Policy.  
3. The Parties whom they oppose, the Lord and his anointed, Father and son, served and resisted together.  
4. The scope and end they aim at in this opposition, viz. to be exempted from all obedience to Father and Son, whose Laws, these lawless Rebels here express by those odious terms of bonds and cords, excusing their unsubmissiveness by aspersing the Government.  
The second part contains a description of the ineffectualness 
2d part of the Psalm. ( and to the undertakers the perniciousnes) of those endeavours of the enemies of Christ against him; from the 3d to the 10th verse.  
This is proved two ways, 1. By Gods setting himself against those enemies, at once both contemning their power, ver. 4. and punishing their rebellion, ver. 5.  
2. By his showing himself for his Christ, First, In appointing, ver 6, 7. Secondly, Enlarging his Kingdom, ver. 8. And Thirdly, In preserving and stablishing it, promising him success, in the easy and irrecoverable overthrow of all his enemies, ver. 8.  
The third part contains an Exhortation to the greatest of 
3d part of the Psalm.  Christs enemies, that had so vainly and so foolishly gone about to dash a head of glass against a pillar of brass, and the weak ways( themselves) against this Rock the Lord Jesus. to desist from their undertakings, and to submit to God in Christ: and this Exhortation is laid down in the three last verses, Wherein you have considerable,  

First, A preparatory Exhortation, Be wise now therefore, O ye Kings, be instructed ye Judges of the earth. This is preliminary to what he is saying.  
Secondly, The main Exhortation itself; And that is two fold.   
First, In relation to God the Father, saith he, Serve the Lord Jehovah, against whom and his anointed, ye have taken counsel, ver. 2. Serve him with fear, rejoice with trembling. In joining both an act, and a suitable manner of performing it: a due mixture for those that are ready to be hindered by a proud fearlessness from the service of God. Serve him with fear: And then  
Secondly, You have here the Exhortation in relation to God the Son, out of whom the Father cannot be served( for he that honoureth not the Son, cannot honour the Father.) Kiss the Son lest he be angry, and ye perish from the way. In the Text I take notice of three Particulars.  
Fi●st, Here are the Parties unto whom the Exhortation is made, the Parties Exhorted, Kiss ye, they are the Kings and the Judges of the earth. So you have it in the 10th ver. Ye Kings, ye Judges of the earth. q. d. Kiss ye him, you that I have advised before to be wise, for this is your true interest, your true wisdom.  
Secondly, I here take notice of the substance of the Exhotation, and that is to Kiss the Son. Here I observe, 1. The Object, and that is the Son. And 2. The Act, that is kissing of him, Kiss the Son. And then the  
Third part considerable, is the Argument by which he doth enforce this Exhortation, lest he be angry, and ye perish from the way. Here I note two things; The first is the cause of their ruin, if they will refuse subjection to Christ, viz. the anger of the Son. Secondly, The manner of their ruin, it shall be in the way: for so Calvin understands the words. And so I conceive we are here to take the meaning of them, lest ye perish in the way, in the midst of your counsels, lest you be suddenly taken away, even when you cry peace, peace, before you come to the end of your undertakings, and think you are well and secure. And thus I have given you the Parts of the Text, in these three Considerations: And now I have broken the words into these three Parts, you must give me leave to knit them up all three again, together in one Proposition, and it shall be this;  
That the Kings and the Judges of the earth must kiss the 
observe.  Son if they would avoid his anger.  
You must not be offended with the Doctrine, unless you be offended with the Text; I have in a manner given it you in the very words thereof; and now again I shall break the Doctrine into those three parts that I mentioned before; which three having doctrinally explicated and illustrated, we shall come( God willing) to the using, and to the improving of it, for our own benefit by application.  
Three Particulars, I say, are here doctrinally to be explicated and amplified:  
First, Who are those Kings and Judges here called upon, and Why are they exhorted to kiss the Son rather than others?  
Secondly, How they may be said to kiss the Son? and then  
Thirdly, Why by this same arguing from the anger of the Son, are they put upon this duty of kissing the Son, and wherein lies the force of the Argument? These are the three things that in the doctrinal illustration of this Point I shall( God willing) insist upon; and then in the second place, we shall come to the application of the whole.  
First, Who are those Kings and those Judges that are here exhorted? and why they are exhorted? These Kings and Judges are the same that are spoken of in the first verse of this Psalm, where 'tis said, not only concerning the Heathens and the people, that they raged and meditated,( the Heathens without the Church, and the people within, the Israelites as some interpret it,) but that the Kings of the earth set themselves, and the Rulers take counsel together: there it is, melakim and rozenim, Kings and Rulers; here it is, melakim and shopetim, Kings and Judges; but both places intend the same thing. The word Kings is( you see) again repeated, and Judges here may very fitly answer to that of Rulers ver. 2. and by them may be meant, inferior Governors and Rulers, which might be Counsellors to Kings, and preside in judgments under Kings: and to judge is oft in Scripture taken more largely than to examine and determine causes and cases, even to rule and govern, or to be in authority, in which respect the Judges( in that book) are frequently said, so many years to have judged Israel, that is, to have ruled and governed them: by Judges then, are meant Rulers under possibly Kings, who are name here before Judges, because as 'tis their part to put their Judges upon, and also to quicken them in their duty, so commonly according to the pleasure of the King, you shall see in most places the deportment of the Judges or inferior Rulers. To these Kings and Judges, this exhortation is principally directed, and that for these reasons:  
First, These of all others are most unwilling to stoop to Christ. The greatest in place are most hardly brought to become the lowest in their own apprehension: Every knee must bow unto the Lord Jesus, but the knees of Princes are of all others the stiffest and unwilling to bend, non facile mansuescunt, 'tis hard to make them pliable to Christs pleasure: and this both in regard of their apprehension of their wisdom and carnal policy, as also of the greatness of their strength and wealth ( their strong Tower in their own opinion.) Commonly where there's no want there's much wantonness: 'tis true, they have more temptations than others, it is a hard thing to be full and not to kick;( and certainly they do deserve, in this respect, more our pity than our anger) a great condition, never that I yet heard of, occasioned any mans conversion. I will get me to the great men( said Jeremiah Chap. 5. 5.) and I will speak unto them, but these have altogether broken the yoke and burst the bonds. Who is the Lord( said potent and proud Pharaoh, Exod. 5. 2) that I should obey his voice to let Israel go? I know not the Lord, neither will I let Israel go. Greatness unsanctified, is but as oil to nourish the flamme of pride and contempt of God: and God to make his people lowly and pliable, often makes them low and poor. Religion seldom flourisheth in the soil of a rich mans soul: and 'tis our duty not only to be willing to want, but even to pray against that worldly greatness, which may occasion us to deny subjection to Christ: It is as rare to see a man high and humble, as to see one poor and patient. There is the first Reason. But then  
Secondly, Unto the Kings and Judges of the earth this Exhortation is directed, to show the greatness of Christs exaltation, intended here in this Psalm. The highest must stoop, and certainly then Christ himself is very high. If every knee must bow to him, then surely Christ himself is the King of Kings and the Lord of Lords, and higher than the Kings of the earth, yea to be worshipped by the Angels. Worshipped he must be, by ministering spirits, and so he must be by Ministers both of Church and State. How great is he whose subjects are Kings!  
Thirdly, Kings and Judges are here exhorted, because they have more engagements lying upon them than others, to yield obedience. This was the greatness of Davids sin, that 
2 Sam. 12. 18.  he would lift up the heel against God that had lifted him up into the Throne. It is by Christ that Kings reign, and Princes decree justice. It was Baashas sin, as you red 1 King. 
Prov. 8. 15, 16.  16. 2. that when God had exalted him out of the dust, he would walk in the way of the house of Jeroboam. God had raised him up to power, and he raiseth himself up to rebellion. God having given unto nabuchadnezzar a Kingdom, majesty, 
Dan. 5. 18.  and glory and honour, would not endure that he should strut and vaunt it in his great Babel, and not take notice of that God that had advanced him. It is all the equity in the world, that they who have more honour from God than others have, should return more honour to God than others do, even return as they have received. Nothing more perverse and unseemly, than for people to obey Kings, and for Kings and Judges to disobey God, and to fight against him with his own weapons.  
Fourthly, These are here exhorted, because they have greater opportunities and abilities to do good than other men, both by precept and example: Scilicet in vulgus manant exempla regentum, upon the common people commonly flow the examples of Princes; it is oft their fault that the people are so bad, and either from the imitation of their lives, or obedience to their Laws, that people are so disobedient to Christ: one Jeroboam made thousands sin with him. Ephraim 
Hos. 5. 11.  willingly walked after the commandement. 'tis too much for any to be a follower in sin, but none can too much be a leader in holiness. Though Rulers cannot put in security to save any harmless at the day of judgement, for following them in sin, yet seldom go they to hell without mis-led company; And if Religion at the bar, when it is in a holy and a poor Paul, make a sinful Magistrate to tremble, certainly Religion in the Throne, or on the Bench, will sooner make a Malefactor at the bar to tremble. Though it be the holiness which we love not, yet if it be joined with the power which we fear; though it be the goodness which we despise, yet if it be joined with the greatness we admire, it will probably have many followers.  
Fifthly, Because the obedience of Kings and Rulers to Christ, shows the necessity of the subjection of inferiors to him. Will not God exempt Kings from his service? surely then poor ones must stoop. Kings, as Calvin saith upon my Text, seem among men, legibus soluti,& communi ordine exempti, to be exempted from regular obedience, and to have a dispensation to live as they list. And if any men in the world have liberty to be and do so, they are accounted the men; but you see that these are commanded to stoop, and therefore their subjects must needs become subject unto the Lord Jesus. If God will not endure a proud King in a Throne, yea not a proud Angel in Heaven, certainly then not a proud worm in a dunghill. This for the opening of the first Particular: and that is, who these are that are here exhorted, namely the Kings and the Judges of the earth. I now proceed unto the  
Second, and that is the Exhortation itself. And there I take notice,  
First of the Object, and that is the Son: Kiss the Son. The word Bar here translated Son, sometimes in Scripture, signifies pure, or clean, Job. 14. 4. Job. 11. 4. or purity, 
Psal. 24. 4. Psal. 73. 1.  Isa. 1. 25. Psal. 18. 24. But then it comes from the root {αβγδ}, he purged, or purified. But it likewise in Scripture very frequently signifies a Son: Thus it's used thrice in one ver. Pro 31. 2. What my son, and what the son of my womb, and what the Son of my vows! and thrice in two verses: namely 
{αβγδ}  Ezra the 5th, ver. 1, 2. Zechariah[ {αβγδ}] the son of Iddo, Zerobabel[ {αβγδ}] the son of Shealtiel, Jeshua[ {αβγδ}] the son of Jozadak. So Dan. 3. 25. The form of the fourth is▪ like the Son of God,[ {αβγδ}] which fourth, we may understand to be Christ: and its thought by some to note a chosen, beloved 
Filium delectum& dilectum Pagn.  son, above the rest; the deriving it from[ {αβγδ}] that signifies to choose, and gather a thing apart as the chief among many. But Buxtorf, Pagnine and others, rather think it to be a Chaldee word, answering to the Hebrew Ben, a son: and its used in several Names importing the same: as Barjona, Barnabas, Bartholomew, Bartimaeus. The word Bar then signifieth son,( though the 70 render it {αβγδ}, and the 
{αβγδ}.  vulgar Latin disciplina, yet herein are they opposed even by the Papists themselves, Pagnin, Vatablus, Arias Montanus:) And what son can be here meant, but the eternal Son of God, the second Person in the glorious Trinity, who is here called the Son, by way of peculiar excellency, from whom it is that others are, and are called the sons of God. And very fitly is subjection to the son subjoined to the serving of the Lord in the foregoing verse, this being the only true and acceptable way of serving the Father, who is only known, worshipped and enjoyed in the Son. Whatever worship is given to the Father, is nothing worth, unless it be given through Christ. If Christ be dishonoured, God the Father cannot be honoured: to acknowledge a Jehovah as the Jews do, one great supreme power that made Heaven and earth as the Turks do, and not to acknowledge a Christ, is but to place an Idol in the room of God, and to embrace their own shadow and figment. The Father who is invisible, 
Vid. Calvin in 1 joh. ●. 23. joh. 8. 19. joh. 14. 9, 7. 2 Cor. 4. 6. joh. 15. 22.  hath only manifested himself to be served or saving in Christ: the bare majesty of God, must needs with its brightness and glory dazzle our eyes, yea he is a consuming fire without the Son: All confess a God is to be worshipped, 'tis imbred in nature, but yet serving him out of Christ, their minds merely vanish: and hence 'tis that there are so many false worships and fictitious Deities in the world. As the Father and Son are not separated in essence or operation, so neither must they be in our worship and honour: In the Son the Father is both honoured and despised: Whosoever denieth the Son, the same hath not the Father, 1 Joh. 2 23. he hath him not so as to worship him, he hath him not so as to receive any good from him: So Joh. 5. 23. He that honoureth not the Son, honoureth not the Father: the Son is the only way unto the Father: and therefore the Heathens, Eph. 2. 12. may well be 
{αβγδ}.  said there to be without God, they being likewise said to be without Christ. And this is not only in regard that the Son and the Father are of one essence and nature,( I and the Father are one, Joh 10. 30. I in the Father and the Father in me, Joh. 14. 11.) but because it hath pleased the Father to advance his Son unto that dignity which he will have all the world to acknowledge, under pain of eternal damnation: and therefore Joh. 5. 22. He hath committed all judgement to the Son, by way of execution and manifestation, and hath sealed him, Joh 6. 27. giving him the sanction of his authority, for the discharging of his Office: and hath made him Lord and Christ, Acts 2. 36. and hath given all things into his hand, Joh. 3. 35. 
Heb. 2. 7; 8. Phil. 2. 9.  so that this is the true and the legitimate proving of our reverence to the Father, when we embrace and receive the Son: The accepting of Christ is the great Commandement of God, and without this, all our services are disobediences. And hence we may gather, if the Father be our God, and be served only in the Son, that all the patriarches who had God for their Portion, as Abraham, Isaac, Jacob, David, and the holy men of old, did every one serve him in the Son, the promised Messiah; and 'tis this Messiah that we love and believe in, who was the way, the truth, and the life, to all those Saints of old. And hence 'tis likewise evident, if we sincerely submit ourselves to the Son, accepting him to all those purposes for which the Father appointed him; as namely, to be served by us, as well as to be a Saviour of us; to prepare us for Heaven, as well as to prepare Heaven for us: that the Father is ours, and that he will supply and draw forth himself unto us, suitably to all the wants and exegencies of our souls, as our soul-satisfying portion. So much may suffice for the first branch in this second part, and that is the Object, the Son. But  
Secondly, The Act in which we are to be employed about the Son, and that is to Kiss him.  
There are( besides several other sorts of Kisses mentioned in the Scripture, these two) eminently observable:  
The first is of Love; a Kiss bestowed upon an inferior by a superior, and by equals upon one another: and so you red of Jacobs kissing of Ephraim and Manasseh, Gen. 48. 10. 
Rom. 16. 16. 1 Cor. 16. 10. Precibus finitis nos invicem osculo salutamus, amoris symbolo. Just. Mart. 2. Apol.  and so you find a holy Kiss mentioned, and of it speaks Justin Martyr, Ap. 2. though afterwards it being abused and becoming an occasion of wantonness in the Church, it was left off and prohibited.  
Secondly, There is a Kise of homage and duty from the inferior to the superior, and this was a symbol or a token of subjection and honour: and thus Xenophon speaks of the Persians, that they were wont to give it to their Kings: and thus Plutarch tells us concerning the souldiers, that they were every one of them ambitious to kiss Catoes hands; and so vassals were wont to do unto those to whom they gave homage by the kissing with the mouth, showing, that they had faithful hearts towards them, and mouths ready to speak for them; thus I understand that Kiss that is spoken 
Q. as. fidele domino suo▪ osserens.  of 1 Sam. 10. 1. where you red, that Samuel having anointed Saul, and poured oil upon him, he kissed him as being his sovereign to whom he would show his loyalty and subjection: And this Kiss of subjection was not only used among persons in a civil, but also in a divine and religious way of adoration, and so the Heathens gave kisses unto their Idols; so you red Job 31. 26, 27. Job saith, If I beholded the Sun when it shined, or the Moon walking in brightness. And my heart hath been secretly enticed or my mouth hath kissed my hand. Because( as Molerus notes) they were not able to reach their supposed deity which they worshipped, so as to kiss it, they did stretch forth their hands toward that which they worshipped, and then they kissed their hand in token of subjection to it. And thus I understand that place, 1 King 19. 18. where God saith, I have left seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. And so, Hos. 13 2. there the Lord speaks concerning those that worshipped the Calves, they called one upon another to Kiss the Calves. Thus Minutius Felix 
Caecilius simu, lacro serapidis denotato ut vulgus superstitiosus solet, manum ori admovens, osculum labiis pressit. minute Fel. in Oct. Affectatione Caelestia adorandi, ad solis ortum labia vibratis &c. tart. Apol. 16.  speaks of one Caecilius, that looking upon an Image, according to the custom of the superstitious vulgar, kist his his hand with his lips; And Tertullian speaks of this, saying, that the Heathens were wont at the rising of the Sun, every one to give kisses unto their hands in token of subjection to that their dumb deity; and by the way, it seems not to be without the providential wisdom of God, that the Sun which the Heathens did so frequently worship for their God, should have in the Hebrew a word that signifies a servant, shemesh, the Sun coming from shamash, to serve, as noting the unfitness of making that to be a Lord, which was appointed to be a servant to us, to hold the Candle, or to go before us with the lantern, and to be the common servant of the world.( But that by the way.)  
By the Kiss here mentioned in the Text, I understand, that of this second sort, even such an one as denotes submissive and humble subjection given by way of homage and loyalty unto the Lord Jesus. To Kiss the Son, is to be subject 
By this Kiss s●●j●ction is in●●n●ed;  to him, and to take him for our alone supreme Lord and governor. This is intended by this command of kissing, in the general, but more particularly.  
There are sundry duties expressing this respect and subjection comprehended in the same. As 
And shown,   
First, An honourable opinion and high estimation of the Son Rulers that are high in place, should be high in their Subjects 
In h●gh estimation.  thoughts: Despising them in the heart will make way for reproaching them with the tongue. The Subjects of David,( the type of Christ in this Psalm) thought him worth ten 
1 Sam. 18. 3.  thousand of them. 'twas Corah's sin to think, that Moses and Aaron were but as the rest of the people. Christ Jesus is to be looked upon by the greatest, as the chiefest of ten thousand, and to them he is to be precious. God would not endure proud Pharaoh to say, Who is the Lord, in a way of contempt? Kings should rather say, Who is as the Lord, by way of respect! 'tis the common sin of great ones, to have eyes so dazzled with the sunshine of worldly glory, as to see no excellency in Christ; as a man whose weak eyes have been overcome with the brightness of the sun, can see nothing, though laid never so plainly before him. Hence 'tis, they despise the spiritual beauty of his Ordinances, service and servants, &c, Christ is small to him, to whom the world is great. Herod and his men of war mocked and set him at nought; And this is the ordinary usage that still Christ meets with in the world; The outside-meanness and contemptibleness of the ways of Christ, a proud Potentate will hardly brook, no Christ will please them without external Grandeur: Beauties in fancy, outside-glisterings, and well-acted vanities, so affect them, that solid glory is neglected by them. They, to whom Christ is a stumbling ston in regard of his smallness, and appearing despicableness, shall hereafter find him a ston to crush them, when he fals upon them, and dasheth them in pieces. Worldly great ones often honour wickedness in robes, and contemn holiness in rags. Him, who hath his Throne in Heaven, they labour to make their footstool upon Earth. And this is the reason that God oft makes them who are adored as gods by men, to become the lowest of men, and poureth shameful spewing upon their glory. 
In high almiration. Est vis quaedam per quam princeps conciliat sibi in hominum animis, singularem quandam admirationem,& venerationem Gerh●rd. d●●ng. Pol.   
Secondly, This Subjection and Homage to the son, imports the high Admiration due to him. It is a part of his honourable Title, he is called wonderful, Isa. 9 6. and Gerhard speaking concerning Magistrates saith, They are called in Scripture {αβγδ} Glories and Dignities, because they cause in Subjects a singular admiration and veneration. Persons in dignity respected, are more or less admired, and admiration is not the least part of the respect given to them. And therefore where we read in Scripture of respecting of persons, as that God is not a respecter of persons, 2 Chron. 19 7. Deut. 10. 7, &c. The Septuagint they render them, God is no wonderer, no admirer at persons: And judas is thought to follow them, where he taxeth some for unduly respecting of others, By having mens persons in admiration; And the Septuagint, 2 King 5. 1. where it is said, that Naaman was honourable, they translate it, He was wondered at, in his person. And thus our Lord Jesus is then honoured as our supreme 
{αβγδ}  Lord, when we look upon him as wonderful, and admire him. The glorious Angels who adore him, also admire him; and particularly in regard of mans redemption by the mysterious concurrence of the Divine and human Nature 
1 Tim. 3. 16. Ephes. 3. 10, 11 1 Pet. 1. 1●.  in one Person, a mysterious depth, which they are not able to fathom, though they do {αβγδ} stoop to prie into it, with never so much curiosity, and are never such industrious Students in this Divinity. A work which any creature was so far from contriving, that it had been blasphemy 
Niexemb. de Ador.  without divine Revelation once to have imagined it. Oh admired mystery, for God to begin to be what he was not, and yet to remain what he was; for the Natures to be united, and yet unmixed; to be unmixed, and yet inseparably united; for a reconciliation to be found out between God and man, by the Marriage of the Natures of both; for the Maker of the world, to be made of a woman; for the Everlasting Father, to become a child; for him that measured the Heavens with a span, to become a child of a span long; for him whom the Heavens cannot contain, to lodge in the womb; yea for the King of glory to become a worm, that worms might be advanced even to Angelical Dignity. How admirable is our Lord in his Life, Death, Resurrection, Preservation of his Church, Conquest over his Enemies! Who ever heard of a God to be poor! Majesty to lye butted in the chips; A Physician to cure, with giving his own blood for the Potion; Of Rebels, to be pardoned by their 
{αβγδ}, Cyril. Hier. Catech, 14.  killing the ambassador( the Kings only son;) Of one that was dead, not only to arise by his own power, but being free among the dead, to be the Person that should free the living; Of Powers and Principalities, to be vanquished in frail flesh; Of Life, to be caused by death; Of Subjects, to be increased by being cut off, and a Kingdom to be enlarged by losing; Of one who was once a despicable, poor worm, in whom all sufferings and disgraces centred, to become the Judge of the whole world,( attended with millions of such servants, every one whereof shall shine more glorious than the sun in his beauty, to whose lustre, the glory of all the Kings of the Earth, is no more than a black coal to the Sun beams) and before the Tribunal of this judge the greatest Emperours of the Earth to be the arraigned and trembling malefactours, accounting the loads of Rocks and Mountains; light and easy, in comparison of his displeasure. In one word, Infinitely admirable is this glorious Person, in his Conditions of Humiliation and Exaltation; Admirable in his endowments of Power, Wisdom, Love, Holiness, &c. Admirable in his dispensations towards all his Subjects, high, low, good, bad, in Heaven, in Earth, Hell. And surely, if such a Lord as this, be not served with admiration, he is not served like himself, like Gods Son, or our Lord.  
Thirdly, This Subjection to the son of God our supreme Lord, betokens Humiliation, and the abasing of our 
Self humiliation.  selves before him. You red when the people of Israel stood by the giants, they looked upon themselves as grasshoppers. Oh when we think of this highly advanced son of God, who is higher than Heavens and Angels, how should all knees bow before him, and the greatest be abased! David saith, when he beholded the Moon and the Stars, What is man that thou remembrest him, or the son of man 
Psal. 8.  that thou visitest him? And what self-debasing thoughts should then possess us, when we consider the great God that made these things, before whom these, and all the world are less than nothing? Great Abraham calls himself Dust and ashes, when he came before him: Yea the Angels worship him. Michael( who is like to the Lord) is the name of humility, bestowed upon the Archangel. The highest on earth must remember there is an higher in Heaven, and take heed how they resent, if not how they receive Titles of honour. The greatest care of most great ones is, how to get honour; truly our greatest care should be how to use honour, how not to be proud of it when we have it, It is a hard thing to be low with contentedness, and to be high with humility. It's a rare and noble temper, when that excellency which all others observe, is only hide to him who hath it; and as Moses, who( speaking with God) pulled off his shoes, and hide his face, to discover by acknowledgement, our infirmities, and conceal the comeliness of any thing wherein we seem to excel. Humility is the sutablest rob for a King, who thinks( as he ought) of this King of Kings. Humility is the ornament of Angels, and the deformity of Devils. The command of being clothed with humility belongs to Princes as much as( if not more than) to beggars. In conditions of highness, 
1 Pet. 5. 5.  there's greatest heed to be taken of high-mindedness. Poverty and worldly lowness are the food of Humility. Riches and Honours are the fuel of pride. David, Asa and Hezekiah( though good, yet) shew'd themselves men in being unduly lifted up by worldly glory, and they all smarted for it sufficiently. I have heard of a bide that is so little, and so light and feathery, that it always flies with a ston in its mouth, lest otherwise the winds should carry it away. In high conditions we shall easily lose ourselves, unless we carefully preserve Humility in the heart.  
Fourthly, This subjection to the son of God, as our supreme Lord, imports, Confidence in him, dependence upon him, and trusting to him for all good. This is a duty principally 
Trust and dependan●e.  incumbent on Potentates, Some trust in Chariots, and some in horses, but they must remember the Name of this great Lord. It's hard to have the world much, and to trust it little. God sets the greatest in slippery places, that they may trust to Christ for sustentation. 'tis here said to Kings and Rulers, Blessed are all those that trust in him. It may be the sin oft of us in subjection, to trust in you, but it cannot be your sin to trust in him. There are two things that men are most ready sinfully to trust in, the one is their pharisaical righteousness, and the other is their worldly greatness: Now he that would take the Son for his supreme Lord, must trust to neither of these reeds; not to his righteousness, he must throw that away, though it seem his gold. If a man be in the water ready to be drowned, and hath in one hand a handful of pebbles, and in the other an handful of gold, there being a cable thrown out to save him, he must cast away his gold out of the one hand, as well as his pebbles out of the other. Luther makes the application, when he adviseth to take more heed of our seeming good works, lest they hinder us from Christ, then of our sins. If God hath appointed that we should go out of ourselves for a vital subsistence to things below, to Bread for food, to clothes for warmth, &c. much more will he have us to go out of ourselves for a blessed subsistence not to his worldly greatness: when the world is but promising, Christ is seldom trusted. It's observed by some, that the Book of Ecclesiastes is prefixed before that of Canticles, because Ecclesiastes, takes us off from the Creature, by showing its emptiness, and Canticles woos unto Christ, by showing his worth and fullness. We can hardly be brought to look upon Christ as one that is fully and solely to be trusted to, till God gives to see the weakness and vanity of all creature dependencies; so long as a man stands upon his legs in the water, he ventures not himself upon the stream to bear him up: Till we see ourselves fatherless, we shall hardly go to Christ to find mercy. The Vine, the Ivy, the Hop, the Wood bind, are taught by nature to cling and wind about stronger Trees; and hence 'tis, that God takes even great ones often off from their own legs, and shows them the brittleness and vanity of their creature crutches, before( ordinarily) he doth any great good either to them or by them and seasons them commonly( like timber) by wants and sufferings, before he either builds them up, or builds up others by them.  
Fifthly, This subjection to the Son of God as our supreme Lord, imports the fearing and reverencing of him. I mean 
Fear.  an ingenuous fear, the fear of a loyal subject toward a gracious Prince; not that of slaves, under and for wrath, this is bondage, that is duty, to fear him as voluntary subjects, not as unvoluntary slaves: to fear him, not because he sets himself against sinners, but because sin sets itself against him. First fear him, and then fear his wrath, Fear him more out of sense of duty enjoined, then of danger threatened. Let your fear therefore be regardful of Gods wrath, because it proceeds from a faith which reposeth itself on his mercy. Its no cowardice for the most warlike Emperour, to fear offending this greatest Lord: true valour stands in stooping to him, and fearing of sin: 'tis not magnanimity but madness to fight against the Lord of Hosts: it is not courage but fool-hardiness to go boldly to hell, and only proceeds from the ignorance of danger; like that of the silly Americans, who press upon the mouth of the musket, because they are unacquainted with its force: Men of greatest courage, have been most fearful of, and sorrowful for sin. Josiah was stout hearted, and yet tender-hearted. David who had killed the lion and the Bear, yet waters his bed with tears; and he who had overthrown Armies, and set his feet upon the neck of goliath, is himself laid flat by one poor Prophet. There is mercy enough in this great Lord, to 'allure the most trembling subject, and majesty enough in this gracious Prince, to dismay the stoutest rebel. Particularly fear him in that wherein you are commonly most fearless, I mean your worldly rejoicing. In your greatest abundance you must not feast yourselves 
Jud. 12.  without fear. You must know, that though you be Lords of rich well-furnished tables, Christ is more the Lord of your enjoyments then yourselves: 'tis the supreme Lord who will call you to an account, how you have used his creatures, and whether you have not kicked against him when you have been fall: and thus Musculus interprets the foregoing verse, 
Admonentur, ne, dum aliis imperantes exultan▪ timotis Dei obli viscantur. Musc. in Loc.  rejoice before him with trembling, that is, when you are in the midst of your worldly enjoyments, and when you rejoice in having men( as the Disciples did once in having devils) subject unto you. Even then take heed lest you forget your supreme Lord, who hath not lost his propriety in any thing you have, by his giving it to you.  
Sixthly, This subjection to him as our supreme Lord, appears in the way of acknowledging him, celebration and 
Praise.  praising of his Name, for all the good that he hath done for his subjects. This tribute of praises is given him at large, Rev. 5. 12. Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing. If you have a power to do or receive any good, this supreme Lord must be magnified for it. I 
Phil. 4. 13.  can do all things through Christ that strengtheners me. If God hath pardonned sins, the blood of the Lamb must be magnified for it; If deliverance from wrath he bestowed, Jesus must have the praise; If worldly maintenance, our very life, motion, and being, must be acknowledged to be from him. By him all things consist, and he upholds all things by the word of his power, Heb. 1. 3. Col. 1. 15. And of him, and from him, and for him, are all things. If victories be given, it is by this Lord of Host, he it is that orders the great transactions of the world, and changes the times and seasons, and pulls down one, and sets up another. If at any time any good work be done for us, in us, by us, Christ must have the praise thereof. I red of Constantine, that when he had built many Hospitals for the poor, he wrote Jesus up on every entrance into them; He would not take any glory to himself, but gave all to Christ. Now unto the King, 
1 Tim. 1. 17.  eternal, immortal, invisible, the onely wise God, be honour and glory, for ever and ever. 'tis reported that a certain King being in a Ship upon the Sea, and his Crown falling from him into the water, a subject of his in the Ship, would needs offer to dive into the Sea to fetch back the Crown again, he adventures to dive, and brings up the Crown with him, but being not able to bring it back in his hands, he puts it on his head, and the King( they say,) rewarded him for bringing back the Crown with him, but punished him with the loss of his head, for putting the Crown on it. God will not endure to have that honour given to the creature, that is only due to Christ; Fetch up his honour if you see it fall, but you must take heed lest you set it upon your own heads. When Herod unduly accepted of applaus, the Angel of 
Act. 12. 23. {αβγδ}.  the Lord smote him, and made him worms meat presently; Just is God to hinder the creature from encroaching on his own prerogative: Their's none fit to wait upon the King of Glory, but such as give all glory to this King. By the grace of God I am, what I am,( saith holy and humble Paul) in respect of good, yea, 'tis by his grace( as Austin excellently) That thou art not, what thou art not, in respect of sin, and hast not, what thou hast not, in respect of punishment. It's a natural evil to make ourselves the centers of our own excellencies: and God singles out those to be the most notable monuments of his justice, and their own folly, who share with him in divine prerogatives. Nothing is more ordinary then for high services to usher in that pride, which often hurts the performers; There's no poison that hurts so delightfully and dangerously, as reflection on our seeming deservings.  
Seventhly, This subjection to the supreme Lord appears in the way of obedience to him in all transactions, in taking heed 
Obedience.  that nothing be done against the commands of this great Lord. The King( as you red, 2 King. 11. 12.) had the Crown put upon his head, and the testimony into his hand. And God commands, Deut. 17. 18. That he should writ him a copy of the Law. As God hath put his livery upon the backs, so must his work be put into the hands of Rulers; Though Kings are often titular Kings over people, yet they must not be titular servants unto Christ; It is not enough for them to call him Lord, they must also do his will. His commands must be obeied 1. Absolutely. Thus, Him onely shalt thou serve, Mat. 6. 24. Men must be obeied, as they obey Christ. When Christ commands, consider who commands, not what is or why 'tis commanded: When men command, inquire what is commanded, not who commands;( that for which God will call thee to an account, in reference to obeying of man, is not what man hast thou obeied, but wherein hast thou obeied him? and( as Augustine excellently) what matters it under whose command or government 
Quid refert sub cujus imperio vivat homo moritu●us, si illi qui imperant, ad iniqua& impia nen cogeant. Aug. de civitate Dei. lib. 5. cap. 17. ad init.  dying man lives, so long as he who governs, commands not unlawful things?) The commands of earthly Rulers, are rules ruled by another an higher rule. The commands of Christ, are rules purely ruling: he alone cannot err, his will is the rule of all righteousness. 2. This supreme Lord must be obeied universally in all his commands, none must pick and choose his precepts, nor prefer one before another. Jehu seemed a very obedient servant, till he came to a command that made against his interest: he walked, yea he ran, all the while his path was smooth, but when it began to be( as he conceived) stony and rugged, he soon halted: but we must obey the Son in the most difficult commands, and walk in a rugged way, as well as in a smooth grass-plat, obeying Christ in things that across carnal interest, yea carnal reason. 3. Christ must be obeied willingly and ingenuously, with a love to commands and commander, not only because of his power to punish. Obedience to this power must be for conscience sake. If the eye be not to the command, the servant acts not with obedience, though the thing be done which is commanded. Its very possible, that a work for the matter agreeable to the command, may yet be an act of disobedience in respect of 
Rom. 1. 9. Col. 3. 23. Psal. ●0. Joh. 4. Si non possunt a domino liberi fieri, suam servitutem ipsi quodam modo liberam faciunt Aug. de civ. Dei. l. 19. c. 15.  the intent of the performer: This Lord must be served from the heart, and he must be served in the spirit. This Lord as he was his fathers servant, delighted to do his will, 'twas his meat and drink. This willingness makes the service easy to the servant, and acceptable to the master. Lastly, Christ must be served perpetually, there must be no end of working, till of living: the dead are they who rest from their labours. Life and labour must be of equal continuance: none can begin too soon or continue too long in Christs service: faithfulness to the death, hath the only promise of the Crown of life. If the service of Christ be bad, why do any enter into it? if good( as 'tis infinitely the best) why do they not continue in it?  
Eighthly and lastly, Subjection to this supreme Lord, is seen in zeal for the promotion of his honour, and that both in 
Zeal.  the furthering and setting up of whatever tends to his advancement, and in removing and opposing whatever dishonours him. Rulers must respect all Christs good subjects, as their follow-servants, and particularly his ambassadors must be regarded, not discountenanced, much less destroyed with force or famine: their double labour must not be rewarded with scarce a single maintenance: They must not be left to the courtesy of those, who though they account enough for themselves but a little, yet they think a little for the Minister too much. Its not enough for faithful Ministers to be kept from being battered and stormd by cruel persecutors, unless also from being starved by common Protestants. In short, the great King cannot have your subjection, if his messengers have your scorn: If it comes to that once, there will be no remedy for you, his wrath will burn, their disgraces he accounts his own, he will not put them up. His Ordinances and worship must be established, the sanctifying of his day 
2 Chro. 14. 3. 2 Chro. 34. ●3. Nehem. 13. 19  enjoined. Asa commanded Juda to seek the Lord. Josiah made the people to serve the Lord. Nehemiah commanded that the gates should be shut, and charged that they should not be opened, till after the Sabbath. Zeal for the honour of this supreme Lord, must also be shown in opposing his enemies. Do those kiss the Son, who make much of those that would dethrone, yea kill the Son? You heard in the morning excellently, 
Mr Caryl preaching.  If we be could in regarding the glory of God, his anger will be hot against us. That passage was my Text in other words, Kiss the Son lest he be angry. You then likewise heard, God will not dwell in a polluted house; nor will he drink of a troubled 
Nescit de turbato font amicus bibere. Bern.  fountain where seducers and sectaries dabble with their errors and ungodly opinions, and where they mud and spoil those sweet streams of the word and all divine institutions. Ample testimony is given to David, Asa, Jehoshaphat, Hezekiah, Josiah, of their zeal for religion: nor ever is the 
2 Chro. 31. 1. 1 Chro. 17. 6. 2 King. 23. 6, 7, 8.  contrary mentioned in any of the other Kings, but as their great sin and infamy. Nor will the names of Constantine, Theodosius, Justinian, cease to be precious for their care of the Church. If zeal for God in suppressing of offenders 
2 King. 18. 4. 2 Chro. 14. 4.  against the first Table, were the Magistrates chief duty and commendation in the old Testament, must not lukewarmness 
1 King. 15. 12, 13. 2 Chro. 34. 33.  in suffering them, be his great sin and dishonour in the new. Clear precept there is Deut. 13. for punishing them: and( as Piscator proves) we have no warrant from God to abolish the Judicial, as it commands the punishing of sins against the Moral Law. Are not the punishments as immutable as the offence? Is the offence a standing offence, and shall the punishment be a temporary and vanishing punishment? Is the inclination of people to such wickedness less than heretofore? Is not the ground of the command, viz. that Israel may hear and fear, and do no more such wickedness, a standing and perpetual ground? Is the suffering the greatest evils to be done, an execution of wrath upon evil doers? or 
Rom. 13. 4.  is the execution of wrath upon evil doers, consistent with the suffering the worst of them? Are we not to pray, that we may live a peaceable life under Magistrates, as well in all godliness 
1 Tim. 2. 2.  as honesty? Are either Rulers or people, less beholding to the Lord Jesus in the new Testament, than they were in the old? Have we less light and love from Christ, or ought we to have less love to Christ than they had of old? or are peoples souls less precious now than they were then? Was it such a punishable wickedness heretofore to set up a 
Quomodo serviunt Domino, nisi ea quae sunt contra Domini jussum, religiosa severitate plectunt. Musc. in Psal. 2. v. penult. Quis mente sobrius regibus dicat, nolite curare in regno vestro, a quo defendatur vel oppug●etur Ecclesia Domini vestri? Aug Ep. 8.  graved Image, and is it now become an offence more venial and tolerable, to pull down( as much as lies in the power of an heretical seducer) the express Image of the Father, by an open denying the Deity of the Son of God? Because no conscience can be touched, must all practices be suffered? Musculus excellently observes upon the verse going before my Text, that the civil Magistrate cannot be said to serve God, if he doth not exercise religious severity upon the opposers of Gods Commands. Its not enough for him only as he is a man, to serve him, by trusting in him, praying to him, &c. but he must serve him also as a Magistrate:( Who dares say, that the chief Magistrate of a Nation is only to honour God, and kiss the Son, as doth a Merchant or a Draper?) and how doth he serve him as a Magistrate, if he do nothing against the open enemies of this great King and supreme Lord, but carelessly suffer them to dishonour him, not regarding whether Religion stand or fall, be opposed or maintained in his Kingdom? And to those who object, that we have no example in the Apostles writings, that any thing was desired of Kings and Rulers, for the helping of the Church against these her enemies? the answer is obvious: 
Non invenitur exemplum in Apostolicis literis, aliquid petitum a regibus terrae pro Ecclesiá& contra inimicos Eccle fiae. said nondum implebatur illa Prophetia,& nunc Reges intelligite, service Domino in timore. Adhuc enim illud implebatur quod in eodem Psalmo paulo superius dicitur: Quare tremuerunt gentes &c adstiterunt Reges terrae, &c. Tempo ibus Apostolorum& Martyrum illud implebatur, quod figuratum est quando Nebuchadnezar, pios& justos cogebat adorare simulacra,& recusantes in flaminas mittebat, ●unc autem& illud impletur quod paulo post in eodem Rege figuratum est, cum conversus ad honorandum Deum verum, decrevit in egno suo, ut quicunque blasphemaret Deum Sidrac, Misac& Abednego, poenis debitis ubjaceret. Aug. Ep. 48. pag mibe 170.  The Apostles lived under Infidels and Persecutors, who were so far from defending Christianity, that they martyred the Christians: And thus Augustin answers in his Eight and fortieth Epistle written to one Vincentius, where he hath these words: 'tis true, saith he, we find no such example, but then was not fullfild the prophesy in the second Psalm; Be wise now therefore O ye Kings, &c. Serve the Lord with fear: but then was fulfilled that which before in the second Psalm was mentioned: Why did the Gentiles rage, &c. The Kings of the earth set themselves, &c. against the Lord and against his anointed, &c. In the Times of the Apostles and Martyrs, was fulfilled what was figured in the command of nabuchadnezzar, that all the righteous should worship his Image, and that they who refused this command should be thrown into the fire. But now in our times, is fulfilled that which a little after was figured in the same King, who being himself brought to honour the true God, made a Decree, that whosoever blasphemed the God of Shadrach, Mesach and Abednego, should be punished severely: The first time of that King, sigfied the primitive times, wherein the Christians living under Kings that were Infidels, suffered instead of the wicked: and the latter time of that King, signified these after-ages, wherein Kings being converted, the wicked suffer instead of the Christians.  
This for the opening of the second Particular in the Doctrine, viz. the duty of kissing the Son. The third follows, viz. The Argument by which Rulers are put upon this duty 
Third branch of the Doctrine.  of kissing the Son, lest he be angry. There are two things in this branch considerable by way of explication,  

First, The certainty of the Sons anger if Rulers will not Kiss him.  
Secondly, The Severity and dreadfulness of this anger here threatened, to put them upon kissing the Son.   
The first of these, the certainty of the Sons anger, is clearly intended in the word, lest, lest he be angry. For 
{αβγδ}  though the word be sometime used in Scripture as a note of doubt and hesitation, yet it here imports certainty: as Gen. 3. 3. Ye shall not eat, &c. lest ye die. For there was no doubt but Adam by eating of the forbidden fruit, should become subject unto death, as neither in this place, can it be doubted, but that they shall be destroyed by the anger of the Son, who will refuse to Kiss him. And the certainty thereof is manifest upon these grounds.  
First, The certainty of their ruin by the Sons anger is clear, by considering the truth of his threatening against them. Truth is that which makes every threatening smart, and every promise sweet. Take away truth from a threatening, and the greater the woe is which is threatened: the more ridiculous is the threatening, it being but as a charge of Powder in a Gun without a Bullet. If the Word be true, the woes of refusers of subjection to Christ, must needs be certain. Deut. 18. 19. Whosoever will not harken unto my words which he shall speak in my Name, I will require it of him. And this is repeated again, Act 3. 23. Every soul that will not hear that Prophet, shall be destroyed from among the people. And that Scripture, Luk. 19. 27. is as full of certainty as of severity. Those mine enemies, that would not I should rule over them, bring them hither and slay them before my face Let them be of what kind, rank, degree soever, yet if enemies, they must be slain. And 2 Thes. 1. 8. Vengeance in flaming fire is denounced against those that obey not the Gospel of Christ, and what is that but to Kiss the Son, which is the great command of the Gospel, and the Law of Faith. All these threatenings without truth, are but scare-crows. He that denounced them is true, yea truth itself; and as truly, as it's impossible for him to lye, shall they be executed on all those that will not Kiss him; God will not deny himself to gratify sin.  
Secondly, The certainty of this destroying anger, appears by the great disproportion that is between this Son of God, and all the Sons of men. Oh infinite, amazing disproportion! Can your hands be strong, or can your hearts endure in the day wherein he will deal with you? Ezek. 22 14. There is a greater disproportion between the Son of God, and all his enemies, then there is between an Army of Angels and the least Ant that creeps upon a mole-hill; All the world before him is less then nothing; There is no way to fly from him, but by flying to him; All your abilities, and armies, and whatever is an arm of flesh, will vanish and whither in the day of his wrath. 'twill be the vain desire of his stoutest enemies, that the Rocks and Mountains would fall upon them, to shelter them from his fury.  
Thirdly, The certainty of the Sons anger appears, in that full authority which the Father hath given him, to require this Kiss of homage. He hath sealed him a commission for this purpose, Joh. 6. 27. Christ his authority hath the stamp of Divine sanction. The Father hath committed all judgement unto the Son, that all men should honour the Son, as they honour the Father, Joh. 5. 22. And he hath authority given him, to ex●cute judgement, Joh. 5. 27. And the Father hath committed all things into his hand, Joh. 3. 35. Ordained him to be Judge of quick and dead, Act. 10. 42. Made him Lord and Christ, Act 2. 36. Now, shall God authorize and commissionate his Son to be the great Lord and Judge of the world, and do you think that God will endure the abuse of his own glorious Institution, his eternal and merciful plot of infinite wisdom? And as the Father will exempt none from subjection to the Son, because he hath appointed and ordained him to be Lord of all, so neither will the Son suffer any to deny subjection to himself, because thereby his Father is dishonoured, who gave him authority to receive it. And hence Christ aggravates the sin of the Jews, in refusing him, by their dishonouring the Father: I am come( saith he) in my Fathers Name, and ye receive me not. And Phil. 2. 11. Every tongue must confess that Christ is Lord, to the glory of God the Father.  
Fourthly, The certainty of this wrath against all that refuse subjection to the Son, is evident, because by that refusal, he that is the onely deliverer from wrath is contemned: A great Saviour, yea, great salvation is neglected. The means of recovery despised, must needs make misery as inevitable, as 'tis inexcusable. He who hath been in rebellion may die, but he who scorns a pardon must die. If a Saviour help not, who shall save? If the Father be angry, the Son may interpose: But if the Son be angry, there is no mediator between God and a mediator.( Let the Papist say what he will) If mercy be our enemy, what then will Justice be? If the Gospel condemns, what doth the Law? He that is sick may die, but certainly he that will not submit to the onely means of cure must die. And a despiser of Christ, concludes himself under a necessity,( yea) of heightened condemnation; For, salvation offered, and yet neglected, needs must prove condemnation increased. How great is that destruction, where a Saviour is the destroyer. No liquour more scalding then the oil of mercy.  
Fifthly, The certainty of wrath appears from the righteousness of God. Shall not the Judge of all the earth be righteous? Either he must be righteous, or no Judge. Neither would he be righteous, nor God, should he love sin, and those who sinning, though they themselves be unable to satisfy, will not accept of another to satisfy for them. Is it imaginable, that God should lose his own nature to gratify impiety? If it be a righteous thing with God to render tribulation to them, would it not be unrighteous to bestow love upon 
2 Thes. 1. 6.  them? Is God righteous in forgiving the sins of believers in Christ? and can he be likewise righteous in accepting the 
1 joh. 1. 9.  refusers of Christ?  
Secondly, In this last branch we are to consider the severity of his anger, as well as its certainty. I might tell you 
{αβγδ}, C●pidltas ulciscendi. {αβγδ}.  how anger is here attributed to the Son: not as it is described a desire of revenge, as betokening passion or perturbation of the mind, but as it doth comprehend two things.  
First, A will and a resolution to punish, and so you have it Rom. 1. 18. The wrath of God is revealed against all ungodliness: i.e. the will of God to punish wicked men is now revealed and made known in their punishment.  
Secondly, It doth comprehend the effects of that wrath, those plagues and judgments that the Son of God will lay upon those that refuse to kiss him: and thus Gods wrath is frequently taken in Scripture: where you red, that the wrath of God comes upon the children of disobedience, Ephes. 5. 6. that is, the expressions of his wrath. So Matth 3. 7. Who 
Rom. 13. 5. Rom. 2. 5.  hath warned you to slay from the wrath to come. Luk. 21. 23. Great wrath shall be upon this people. And here by the wrath of Christ, I understand the great discovery thereof in it's effects against wicked men.  
Now the severity and dreadfulness of this anger, consider in these Particulars:  
First, In the common Scripture resemblances, 1. Its compared to a fire: so in my Text, If his wrath be kindled: a fire so hot, that if it be kindled but a little, or as it were a little, 
{αβγδ}  blessed are all they &c. His indignation is said▪ ( Heb. 10. 27.) to be fiery: yea so much will he be in it, that he himself is said 
Deut. 4. 24. Ezek. 22. ●1. Isa 30. 10. Mat. 10. 28.  to be a fire, yea a consuming fire, Heb. 12 29. Nothing more dreadful then fire, and no fire so dreadful as the fire of the Sons wrath. For, 1. This fire burns spiritually, it destroys the soul: other fire can but burn the body, and therefore( in comparison) is not to be feared. It scorcheth the conscience: Other fire burns the dross, this the gold. 2. It therefore burns much more painfully than material fire, 'tis of Gods own kindling, yea he himself is said to be this fire: no marvel that the breath of the Lord should be called a stream of brimstone, Isa. 30 33. Its a fire not blown as ours, by mans breath, or any created blast, but by God himself, whose breath is fire, and fuel, and bellows. It most exquisitely tormenteth, ordinary fire is but painted in comparison thereof, 'tis pure perfect wrath: how unconceivably tormenting must needs be the pains inflicted by angry omnipotency! 3. It burns everlastingly, nor tears nor time can put it out. It eats not up what it burns, its over destroying, never destroys, he that burns in it, shall never be burnt up in it: none an quench it, but he whom the sinner refuseth to quench it: That which makes other fire so dreadful, namely to make an end of things, would make this fire merciful. If he who cries fire▪ fire at midnight, at once both wakens and affrights us, with what amazement should they affect us, who know and denounce the terrors of the Lord!  
2. Another Scripture-resemblance of this wrath is, the rage of a Bear robbed of her whelps, Hos. 13. 8. whose natural love to her whelps, whets her fury and strength against any whom she thinks stolen them from her.  
2. Consider the dreadfulness of this anger, in respect of the person who is thus angry, and so this anger must needs be unspeakable; he being not only 1. Infinitely wise, and so knows what will vex his enemies, as also how to draw forth. every degree of force in any instrument, and how to apply it most fitly for torment: but likewise 2. all-powerful, and so 
1 Cor. 10 22. Ezek. 22. 14. Phil. 3. 21. Isa. 33. 14. Neh. 1. 6.  can set home every degree of force and vigour in the creature, either according to the strength of his own all-powerful arm, and can create unconceivably greater torments than we can oppose or express: the force of Rocks, Mountains, Leviathans, is but weakness to his strength; they and all the world with all its force, are less than nothing. But also  
3. The sovereign Lord of Heaven and earth, who if he please can marshal all the forces of the creation into one body, and can Commissionate and empower for services of bloodiest revenge, not only his chief Officers, the Angels, but even his common souldiers the poorest creature and lowest worm. He it is that hath all sorts of woes and torments at his own command, and can appoint more of them by millions than we ever heard of. 'tis his anger that can make offenders their own greatest afflicters and terors to themselves, and transgressors to be their own tormentors, and industriously to fetch in matter of excessive horror to themselves out of their own bosoms, to gaze willingly in that false glass which Satan sets before them, and to be lead by that lying cruelty which misrepresents to their affrighted imaginations, every gnat as a Camel, every mote as a molehill, every molehill as a mountain, every lustful thought as a sodomitical villainy, every idle word as a d●sperate blasphemy, every angry look as a bloody murder, every transgression against ligdt of conscience as a sin against the holy Ghost. In this amazedness of spirit, God can cause a man to turn his own artillery, his wit and learning upon himself, to argue with( almost unanswerable) subtlety, against the pardonableness of his sins, to wound his wounds, with a conceit that they are incurable, to vex his very vexations with a refusing to be comforted. In a word, to turn to his own torment not only his crosses and temptations, but even the very comforts of his life, wife, children, gold, goods, preferments, as that woeful Spira did. And if God speak the word, the rebellious hand shall strike the head, the nails shall tear the skin, the teeth shall gnaw the flesh, and those who are made to take one anothers parts, shall become mutinous like the Midianites, who sheathed their swords in one anothers bowels; and all this to prove, that a man forsaken of God, hath least mercy for himself: and that he with whom God is angry, shall be to himself cruel. And as God can thus torment the conscience of the stoutest, so can he infatuate the counsels of his subtlest enemies, and( in Ainsworths sense) can make Princes perish from the way, to wander and lose the right way, and not to know whither to go: yea he can cause them by their most politic consultations, to consult shane to their houses, can give 
Hab. 2. 10.  nabuchadnezzar the heart of a beast; can make Princes to wander in the wilderness where there is no way, Psal. 107. 40. and can take away the understanding of the aged, Job 12. In short, this sovereign Lord hath all miseries at hand that may punish the outward man, he hath thousands of loathsome torturing diseases, which with a word he can sand upon your bodies; upon your goods, houses, Navies, Armies flocks, he can sand showers of fire and brimstone, and horrible tempests; upon your Names and all worldly grandeur, he can pour shameful spewing, and so can slain the pride of all your glory; he can make a proud and puissant Bajazet, to be carried up and down in a wooden cage for a gazing stock: He can rouz up the fury that lurks and sleeps in your enemies breasts, and can turn your friends, your fellowers, your subjects against you, and cut you off before your own doors, and spurn you about as dirt in the streets, and all this suddenly when you are at the highest, in your way, going on securely, and crying peace, peace▪ &c. and easily, with a word: Then shall be speak unto them in his wrath:( 'tis but speaking and his enemies are undone:) with a breath, the breath of the Lord is a streams of brimstone: as if one who hath a plague-sore, should kill his enemies with but breathing on him; yea and irresistibly, when your friends 
Lam. 1 9.  and forces are at the height of strength, even then( as 'tis said of Jerusalem) bringing you down wonderfully.  
3. And lastly, Consider the dreadfulness of this anger, in regard of the persons with whom he is angry, and that both as they are weak, and so not able to resist him, and wicked, and so not fit to be spared by him: as they are wicked, prepared 
Rom 9. 2. Hos. 13. 9.  for destruction, fitted fuel for the fire of vengeance, not as the green three but the rottenstick, made combustible matter by all sorts of aggravations of sin committed against him, as a Creator, who made them of nothing; as a Lawgiver who enjoynd them their duty; as a judge who  told them of his speedy and dreadful coming to be averged of them; as a friend that wooed and wept over them, and made them a fruitless tender of that occan of love, one drop whereof shall not be spared to eternity to cool their scorched tongue: how greatly must they provoke Christ a friend, who have chosen rather to be bruised under Satans feet, then to be lodgd in Christs bosom. 2. Consider them as weak dust and ashes, 
Isa. 64. 3. 41. 5.  and so no more able to resist him than the lightest chaff can a furious whirlwind, or the losest straw can the most sweeping torrent; The wax and stubble can more easily vanquish a violent flamme, the tender cawl of the heart of a Lamb, can sooner overcome the paw and tooth of a rending and devouring Bear, the most brittle earthen vessel sooner break in pieces an iron pillar, the casting up of a little pible, sooner repel the force of the greatest rock in its fall from Heaven, than can the enemies of Christ withstand the sury of his power, were they a world of giants, yea as many worlds of such as there are men in the world.  
This for the opening of the third and last particular in the Doctrinè, viz. the Argument by which Rulers are put upon the duty of kissing the Son, lest he be angry: the Application 
Application.  of the whole follows.  
First, I note, The tender and permanent care of Christ to his Church. He requires the greatest Potentates to yield their subjection, for the promoting of subjection to him. Christ shows his care of the Church, by making some to be his subjects, who have power to relieve her. He requires that despised goodness, should be joined with admired greatness, that so it might have the more command and followers. 'tis his goodness sometimes to make Religion on the Bench, discountenance wickedness at the Barr. When the governed Kiss the Son, they shall save themselves: but when Governors Kiss him, they may instrumentally save thousands. God sets and keeps up the pole of civill Dominion, that the weak Hop-bine the Church may be sustained. 'tis promised, Psal. 22. 29. That the fat upon the earth shall whorship, i.e. That they who abound and flow with wealth, shall serve Christ. And Isa. 60. 3. That Kings shall come to the brightness of the Churches rising.& 10. 11. That Kings shall minister to the Church. And Vers. 16. That she shall suck the breasts of Kings. And Isa. 49. 23. That Kings shall be nursing-Fathers, and Queens nursing-Mothers, to the Church, Infant-like for weakness; For Rulers to profess Christianity, and not to promote it, is not to Kiss the Son, unless by betraying him with a Kiss. Christs care to the Church, is so far from taking away the magistrates care, that it supposeth it. Your Dominion is given you to advance that of the chief Lord. The greatest Kings are his vassals: And as they must give an account to an higher power hereafter, so should they serve for the promoting thereof for the present. In Isa. 60. 10, 11. where we red that Kings shall be brought, we red also, that they shall minister to the Church. Nor can they Kiss the Son, by ministering to the Church, if they Kiss and countenance her enemies. Worthy Patriots, you that are our Rulers in this Parliament, 'tis often said, we live in Times wherein we may be as good as we please: wherein we enjoy in purity and plenty, the Ordinances of Jesus Christ. Praised be God for this, even that God who hath delivered us from the imposition of prelatical Innovations, Altar-genu-flexions and cringings, with crossings, and all that popish trash and trumpery. And truly( I speak no more then what I have often thought and said) The removal of those insupportable burdens, countervails for the Blood and Treasure  shed and spent in these late distractions.( Nor did I, as yet ever hear of any godly men that desired, were it possible, to purchase their friends or money again, at so dear a rate, as with the return of these, to have those soul-burdning, Antichristian yokes re-imposed upon us: And if any such there be, I am sure that desire is no part of their godliness, and I profess myself in that to be none of the number.) But though it be a mercy that we may be as good as we please, yet I beseech you, as you love your own souls, as you dread the anger of him, whose anger if kindled but a little, blessed are all they that put their trust in him, let not men be suffered to be as wicked as they please, let them not vent and print what errors they please, to the dishonour of the Son to whom you profess subjection. The first Table should be the Magistrates first care; and if they are injurious to all Christians, who take away but one of the Commandements from us, certainly they are as injurious both to Magistrates and us, who take away one Table from them, as they do who say the Magistrates have nothing to do in matters of Religion. You must keep both Tables not onely as men, but also as Rulers. If you be the Shields of the earth, you must protect the glory of God; If you be 
Psal. 47. 9. Ezek. 34. 2.  Shepherds, you must take care that the Flock of Christ wander not in the ways of hell without care to reduce them, that grievous Wolves, seducers have no liberty to devour it, and that it be not put into poisonful Pasture to feed in. 'tis true, you are not to prepare their food, for that belongs to the Ministers: yet you must hinder those from feeding them, who give them poison instead of food; as though you take not upon you the calling of Physicians, yet you must so far regard the bodies of subjects, as to take care that Physicians prescribe not poison to their Patients instead of wholesome physic. Certainly you are not called Gods in the Scripture, that you should cast off all care of godliness, and suffer all to be ungodly; God never appointed Magistrates to be Ox-herds( as many people make them) that is, onely to put the people as Oxen into good Pasture, and to give them store of feeding and pasture, but not to care who carries them to the Shambles, or who knocks them on the head; This is a pitiful Magistrate who doth thus, only provides peace and outward plenty for people, not regarding whether seducers draw them into soul damning heresies or no. Surely this Magistrate, though he may approve of our 
1 Tim. 2. 2.  living a peaceable and quiet life under him, yet lives as if he would have the next words[ in all godliness and honesty] blotted out of the Bible. If this latter must be the end of the subjects Prayers, it must likewise be the end of the magistrates Government. If it be the duty of a natural Parent to bring up his Child in the fear and nurture of the Lord, Eph. 6. 4. Surely it is more the duty of a political Parent to do so: Must the natural Parent take heed that his Child be kept from knives, poison, fire, &c. and may the political Parent suffer all his Children to be destroyed by damnable heresies, and by being brought up in the nurture of the devil. I will never believe that; 'tis a Doctrine against all sense as well as Scripture. Are you to have parental honour by virtue of the fith Commandement, and are you not to perform parental duties by virtue thereof? Never did I hear that those Rulers long preserved their own Names, who suffered Gods to be profaned. And though possibly they may please the distempered appetites of some, yet certainly, they are enemies to the spiritual health of all, and to their own temporal and eternal happiness. The fear of God is the best foundation 
1 Pet. 2. 17. Prov. 24. 21.  of obedience to Magistrates: Ungodly men will not conscientiously be good subjects. Men may from a principle of self-love, forbear the opposing of Magistracy, as a danger, but onely from a principle of conscience, can they abhor it as a sin. human Laws may make men hid, onely Gods Law can make men hate disobedience. The power of the Word in the consciences of people, binds more strongly to obedience, then the power of the Sword over the bodies of people. The way for the Magistrate to bring men under his subjection, is to his utmost to make them subjects to Christ. If Rulers provide for the keeping of Gods Laws, the observation of their own will follow of course.  
Secondly, I note, Magistracy is consistent with the serving of the Lord, and the kissing of the Son.  
My Text indeed commands Kings and Judges to serve the one, and to Kiss the other: but neither it, nor any other Scripture saith, lay away your Crowns, and sceptres, throw away your Purple, and give over your Magistracy. Without doubt, this Psalm was penned for Gospel-times, as Augustine tells us in his forty eighth Epistle, even for Times wherein the Son was to have the utmost parts of the earth for his possession, verse 8. And yet onely the regulating of Magistracy, being here enjoined, the establishing thereof is also here plainly implied. The author of this Psalm was no fifth-monachy-man, he endeavours to divert the stream of 
Non eripit mortalia qui sceptra dat coelestia. Prud. Dan. 3. 12. Ezra 4. 13. Acts 17. 18.  Magistratical power into the right channel, but not to dry it up. God is not a God of order in the Church, and the Author of confusion in the Common-wealth; nor do the Laws of Christ in the former bring in lawlesness into the later: One of his Ordinances doth not abolish another. Christs sceptre swallows not up( as did Arons rod the rods of the Aegyptions) the sceptres of earthly Monarchs, nor doth he who come to give heavenly, take away earthly Crowns. It hath been the constant endeavour of Satan to persuade civil Governours that Christs Kingdom is an enemy to theirs: but he who when he had a right, would not be made a King, gives no liberty to those who have none, to pull down those whom he hath set up. No, his example and precept teach private Christians the contrary, even to be subject to the higher powers, those which are by his providence, not onely those which ought to be by his precept, to inquire indeed into the nature of all Commands, not to dispute the 
Solent plerique inquitere nimium scrupulose quo quisque jure adeptus sit imperium, atqui hoc solo contentos esse decet quod videmus eos praesidere. Calv. in 1 Pte. 2. 1●. Apostolus tollit frivolam hominum curiositatem, qui saepe solent in quirere quo jure adepti fuerint imperium qui rerum potiuntu●, satis autem nobis esse debet quod praes●nt, nam manu Domini sunt impositi. Calv. in Ro. 13. Gerentibus meram imperium debent se subj●cere. Non est spectandum quo j●re, vel quâ in●uriâ quis potestatem invaserit, said tantum si potestatem habeat. Bucer. in Rom. 13. Nihil refert qu modo persona ad officium▪ pervenerit, dum enim ibi est, certum est Deum ibi illum collocasse. Olevian. in Rom. 13. Quaecunque potestas usum gladii,& ●erum habet imperium, à Deo est. Mus●. in Rom. 1●. Non est subditorum de principis jure disputare, said simpliciter prasent●bus magistratibu● obedire. Gualt. in Rom. 13. Sic Petrus Martyr, Paraeus, &c.& omnes fear doctors reformati.  titles of those which are Commanders:( and truly, were every private Christian to satisfy his conscience in the goodness of a Governours title before he yielded obedience, I think it would be hard to determine, whether the condition of the Governor, or the conscience of the governed would be exposed to the greater misery.) Christ hath not so little care of his Church( as yet in her tender infant-age) as to leave her altogether without some indulgent and fostering friends, in whose bosom she may lodge, and whose breasts she may suck▪ He sees not the World( as yet) so safe a place, as totally to deprive her of the protection of Princes. No, nor is he so regardless of the good of those who cry down Magistrates, as they are themselves. They who are weary of Magistrates, are weary of all the blessings and comforts of peace; and in labouring to pull down the Pillars, they strive to pull down the building on their own and others heads. What would Countries be without Government, but the dens of wild Beasts. Judah and Israel dwelled safely, every man under his Vine and Figtree all the daies of Solomon, 1 King. 4. 25. Even Nebuchadnezar was a three whose fruit was meat for all, under which the Beasts of the field dwelled, and upon whose branches, the Fowles of the Heaven had their habitation, Dan. 4. 21. The Funerals of a political Parent, millions of Children will celebrate with tears. Over Saul who was wicked and tyrannical, doth David bid the Daughters of Israel to weep, who clothed them with scarlet, 2 Sam. 1. 24. And when God threatens the taking away the staff of Bread, and the stay of water, he adds( as no less judgement) the taking away the Judge and the Prophet, the Prudent and the Ancient, Isa. 3. 1, 2. Dominion is the breath which so many thousands draw: Take it away, none can say this is mine. If the Magistrate were not a God to man, man would soon prove a Devil to man. Violent and bloody men fear not Hell, so much as the halter. Like beasts, they are more afraid of the flash of powder, then of the bullet: And though their fear of the Magistrate, saves not their own souls, yet many times hath it saved our lives. Without Magistrates, robbery would be a Law, and men like Dogs, try all right by their teeth. Where there is no Ruler, any man may be a Tyrant.( 'tis just with God, that they should feel the curse of Anarchy, who were never thankful for Magistracy) And if any Professors of Christianity be enemies to Magistrates, 'tis not because of Christianity, but because they are but Professors of it. Though I suspect that the reason why they cry out against Government, is not because they would have no Government, but because they would have it in themselves, or else they desire to burn this rod, that they may play the wantons the more freely.  
Thirdly, I note, The greatest in the world are not allowed to be loose and lawless. Its not consistent with the sovereignty of the great King, to suffer any subject within his Dominions, who will be absolute, and not yield him his homage, nor with his wisdom, to make any thing which he indends not to use. Superiority gives no dispensation for impiety: The 
Qui se excipit se decipit. Bern. ad E●gen.  greatest are not exempted from obedience to Christ. Here, what Bernard speaks in another case, is most true, He that exempts himself, deceives himself. The highest Potentate cannot be ungodly by Authority. The tallest Cedar, the stoutest Oak must bend or break. No eminency of place bears any out in sin. The Grave and judgement-seat, gives Kings and Vassals an equality of condition, and the Scripture gives both an equal obligation to duty. Nor yet is religion, any disparagement to greatness, or diminution to Majesty. To serve Christ, is to reign; A Christian Ruler, is as thankful, that Christ will deign to be his Master, as an heathen Potentate is proud, that he can make many to be his servants. Theodosius esteemed this, the highest of all his Titles 
Ultimus Christi servus. ( Though an Emperour) the lowest servant of Christ. He who in his dignity serves not Christ, is at best but like a small letter in a great gay, where there is( though much flourish) yet little benefit, much hindrance to the Reader. Its more honour to serve him, then to have Emperours serve us. Indeed, all things serve him, that serves Christ. How needless, How unsuitable is it for great ones, to fear nothing more then to have a name to fear God? and of all things to be most ashamed of their glory! The desirable thing even in a Prince is godlinss. As soon as Angels ceased to be holy, they began to be Devils, though their other accomplishments of strength, wisdom, spirituality, &c. remained with them. The rarest endowments without grace, make none excellent, nor beside this will any thing have a lustre at the last day: All created beauties will die, decay, and disappear, when the Son of righteousness appears. Holiness though veiled with the most contemptible outside, is accompanied with a silent Majesty: and sin even in the highest dignity, bewrays a secret vileness. sin alone is the deflowering and deformity of the creature, the debasing, disennobleing and degrading of nature. How guilty even of a most unsuitable condescension is it, for a Princes spirit to be enslave to sin! The highest never go below themselves, but in sinning against God.  
Fourthly, I note, That they who refuse subjection to the Son, cannot be sheltered from destruction by their worldly greatness. The greatest Potentates if they will not Kiss the Son, must feel his wrath, and find to their cost, that they are but weaklings. No strength upon earth can make an enemy to the Son of God, shot-proof against the Arrows of his vengeance. As nothing can offend where is goodness will preserve, so nothing can defend where his justice will strike. Though the high-towering pride and power of Princes may hold the earth in awe, yet they cannon threaten Heaven, but the closer they press to the Seat of God, the nearer they lye to his lightning. If the heads of worldly Potentates, were raised to the Stars, rebellion against the Son of God, will bring them down into the dust. He can easily slain the pride of all their glory, and bring into contempt all the honourable of the earth, Isa. 23. 9. Soon shall they feel the weight of Christs power, and their own rebellions. Their's no evasion from, no fortification against the Lord. The strongest and the best fortified Castles, the most formidable preparations of war, the closest confederacies with the most potent allies, the fullest treasuries, the best furnished armouries, the proudest Navies, the most numerous and resolved Armies, are infinitely more unable to withstand the Son of God, then the flax is to resist the flames, or the chass and smoke to contend with the most boisterious whirlwind; all creature-defences against an incensed God, are but paper-towers, or childish Castles of Cards. What were the proudest walls and towers of jericho, but the derisions of rams-horns? What that of Babel, but a monument of the madness of those who build it? The horse is a vain thing for safety, Psal. 33. 17. The hors-man as vain as his horse. Horse and rider were once thrown into the Sea, Exo. 15. The stout-hearted are spoiled, they have slept their sleep, and none of the men of war have found their hands, Psal. 76. 5. In the day of his wrath the Lord will strike through Kings, Psal. 110. 5. And if the strength of Potentates cannot deliver them, how should their weakness? If their armor cannot save them, how should their nakedness? If their warlike pvissance cannot preserve them, how should their dissembling, their perjury, their oppression, their lukewarmness, cursed neutrality in the cause of God, and all such impolitic policies? They who would shun wrath by any other means then by Kissing the Son, take mistaken courses. That council thought themselves doubtless very wise, Joh. 12. 48. who thought to prevent their destruction from the romans, by killing the Son, but that very policy which thy expected should preserve them, proved the loss of their Nation, and its destruction by the romans. That Prince onely sets up himself upon a solid foundation, who sets up Christ above himself, and advanceth the Sons interest by and beyond his own, who makes the Son his friend, and sets himself against his own and peoples sins, the Sons enemies. And if this counsel will not be taken, then let the despisers thereof, though crwoned, sceptered, adorned, adored Monarchs know, 'tis not because the Sons wrath is not terrible, but because they are insensible. If they will needs contend, some fellow-worm would be their fitter match. The Sons wrath is infinitely disproportionable to such an inconsiderable part of a dust, a drop, or of that which is less then nothing and vanity.  
Fifthly, I note, That they are the best friends to Magistrate, who by admonishing them of their duty of kissing the Son, endeavour to prevent their feeling of the Sons wrath. I know the nearness is so great between pride and principality, that faithful admonishers can hardly oppose the former, but they are counted enemies to the latter. And though plain dealing by reproofs be a Jewel, yet he who useth it, 
Quid est predicare Christum, nisi derivare in se odium totius mundi& inferni. Luther. Odium Evangelii genius. Id.  doth instead of humbling the reproved, commonly harm the reprover: and that the most compendious way to derive upon a man the hatred of the Sons of men, is to pled for subjection to the Son of God. Not onely did a wicked Ahab, call plain dealing Elijah, a troubler of Israel, but even good Asa was wrath with the seer. Truth, the more wholesome and pure it is, commonly the less toothsome and pleasing it is. And the thankful receiving of holy reprehension, is a noble though a bloodness Martyrdom. And certainly till Satan lays down his hatred to Christ, and love to himself, he will never be in love with them who advance Christ, and oppose him; But grant all this, the servants of Christ must more study duty, then safety. And they can better endure the wrath of the Sons of men, for discharging, then the wrath of the Son of God for neglecting their duty. That Spirit by which they ought to be acted, had as well the shape of fiery tongues, as that of a Dove. They must not study to show a smooth, but a safe way: not to prepare sauce, but physic, and remember it's better, as Augustin well expresseth it, To love with severity, then to deceive with lenity. What evil have magistrates above all other men deserved, that they should be destructively soothed, when a poor man shall be savingly admonished? I confess, reprehensions ought not to degenerate into sedition. The dignity of a Magistrates Office, ought not to suffer for the vices of his person: But yet neither must sinful flattery abolish love to the souls of those who are great, or zeal for him who is the greatest. In short, Even sincere reproofs, which tend to prevent the wrath of the great God, are not onely excusable, but commendable. 'tis an holy impudence, to be impudent in urging any to take heed of damnation. It's a sinful bashfulness▪ to be so conrteous as to forget Christianity. We can never warn too much of eternal danger. It's very good manners to stay, and knock again, though we have knocked more then thrice at the door of a great mans conscience. Either here or hereafter, his conscience will commend us, though now his lusts be angry with us. If importunity overcame an unrighteous judge to 
Luk. 18. 5.  do good to another, how much more should it prevail with him to do good for himself?  
Sixthly, I note, Rulers who upon their refusal of subjection to Christ, have felt the smart of his severe dispensations, should justify him, and condemn themselves. When he pulls them down, or plucks them out, lays their honour in the dust, and makes them as the 70 Kings, whose thumbs and great toes being cut off by Adonibezek, they were by loss of the former made unfit for fight, and by the loss of the latter, unfit for flight: Or as Samson when his hair was cut off, even as other men: let them consider whether they have not cut off their lock of loyalty to the Lord Jesus. We need not go far for Instances of divine severity against great ones. How 
Isa. 14. 16.  low and contemptible hath he laid those who have made the earth to tremble( as Isaiah) and have been( as Ezekiel speaks) 
Ezek. 32. 27.  the terror of the mighty in the Land of the living! Was it not the exalting himself against God that overthrew Pharaoh, that driven Nebuchadnezar out of his Kingdom among the beasts, that brought Manasseh and Zedekiah into babylonian fetters, that made Jehoiakim butted with the burial of an 
Jer. 22. 18, 19.  ass( none saying, ah his glory!) Drawn and cast forth beyond the gates of Jerusalem, that made Coniah a despised broken Idol, a vessel wherein is no pleasure, and cast into a 
jer. 22. 28.  Land which he knew not. Is it any wonder, if they will let as many be Christs enemies as please, that he should retaliate in hindering none from being theirs? When the Lord deals thus with Rulers, they should look beyond a sturdy headstrong people. They have negotium cum Deo( as Calvin speaks) To do with God, who( as Job speaks) Job. 12. 18. loseth the bond or belt of Kings, degrading them of their dignity, both regal and military, and girdeth their loyn●s 
Luk. 17. 7, 8.  with a girdle, as servants were wont to be girded in the: attendance upon their Masters, for greater readiness: so that from Commanders, they are turned into servants, and made( as Solomon speaks Ecl. 10 7.) to walk as servants on the earth. Into this condition( I say) when God brings great ones, their work is to look inward, and upward, and to study what their sin hath been, which hath provoked God to debase that which he commands all other to honour. When their subjects cast off the yoke of obedience to them, let them consider whether they have not denied homage and obedience to the Son of God, and whether it be not for their despising of God, that now they are so lightly esteemed among men. If it be the Lord who subdues the people under Princes( as David speaks, Psal. 18. 47.) doubtless 'tis he who subdues them under their people. And if at any time they be born down with the floods of popular tumults, by Gods breaking the banks and bounds of his wonted protection about them, let them examine themselves, whether they have not transgressed the bounds of Gods Commandements; and the putting of proud Princes upon an holy and humble consideration 
Dan. 4. 17.  hereof, is one main end of such severe dispensations of Providence, shown in their debasement. As for those whose worldly greatness and power is still continued, in their continuing of rebellion against Christ, they must know that these are but angry smiles in the face of God. God holds his peace, but 
Ultrix misericordia.  he is not dumb; he winks, but he is not blind. The abused patience of the Son, wyatt length be turned into burning fury, notwithstanding, yeall, by and proportionably to his forbearance.  
seventhly, How easily can the wrath of the Son reach inferiors and those of low degree who continue in rebellion against him? If he smites Princes, he will not alway, nor is it for want of power, if for the present he doth spare mean people: Yea commonly people are deep sharers both in the punishment, and in the provocations of Princes. How should we in a lower rank, humble ourselves before this great God! The low shrub may be stubd up or crushed, if the tall Cedar be cut down: Certainly God will not endure a proud heart in those of a low condition. And truly the reason oft, why men of low degree are not as notorious opposers of Christ, as are proud Potentates, is not for want of poison but of power. A little thimble may be as full as the largest vessel, though it cannot hold so much. According to his measure, a private person may be as wicked as the most desperate enemy that ever Christ had among the worst of Princes. 'tis therefore the duty of subjects who observe the severe Judgments of God upon Princes, at once to tremble before God, and to take heed of sin. Tutors usually correct young Princes for their faults, by correcting the Children of Plebeians in their presence, their Governours putting them in fear by the smart which others feel; How should common people then fear and mend when God corrects the greatest Monarchs in their sight, for their warning! How happy we, and how cheap our schooling, to have all our Learning at the cost of another! Princes in their wickedness, are too often examples of imitation; but it would be our greater wisdom, to make them in their woes, examples of Caution. They who are not warned by the miseries of others( especially great ones) cannot sin at a cheap rate. They who sin against such examples, sin presumptuously. How just is God in hitting those to whom he had said before, stand off!  
To conclude with some suitable Considerations to engage you to this your duty of Kissing the Son.  
1. Study the brittleness of all worldly greatness; how unable it is to endure the shock of the Sons fury! how easily he can dissolve and dissipate it! A little prick with a pin lets all the wind out of the most swollen bladder; and if the Son do but touch you, speak to, yea, breath or look upon you in wrath, all your greatness vanisheth: men of high degree are vanity to all that trust in them, and their height and strength shall prove in the day of the Sons wrath but vanity and a lie to themselves, if they confided therein. Riches profit not in the 
{αβγδ}. Prov. 11. 4.  day of wrath. Make not lies your refuge. The greatest is but soul and soil, the one a puff of wind, the other a pile of dust, made of the same mettall that the meanest are, and their flesh( Neh. 5. 5.) the same with theirs; the greatest Judges on earth are but earthen Judges, frail sons of men.  
2. Study the end of the Sons advancing of you. You were never set up by him to suffer him to be low, much less to make him so, this was never the end of your being men, Christians or Magistrates: Say as Mordecai to the( at first) 
In maximâ fortunâ minima est licentia.  timorous Esther, Who knows whether we are come to the Kingdom for such a time as this? If you do not more for Christ than those who have no power at all in their hands, you are therefore worse than they, because you are not better, and do therefore less because you do not more: To whomsoever much is given, of him shall much be required, Luk. 12. 48. What more equal than that you should honour him again, when he honoureth you, whom you stand bound to honour, whether he thus honour you or no? And consider whether there be any worth in any honour of the world, but only that thereby Christ may be advanced.  
3. Labour for faith in threatenings: restrain not belief only to what God hath promised: let faith overcome all 
Jer. 17. 10. Heb. 11. Jona 5. 5.  probabilities that seem to keep away judgement, as well as those that seem to keep away mercy: Faith will teach to fear, and fear will prevent feeling. 'tis the nature of faith to apply a threatened plague, as 'tis the nature of sense to mourn under an inflicted punishment. When God threatens wrath, say not in security, 'tis the shadow of the mountnais, the vision faileth. 
Ezek. 12.   
4. yield subjection to the Son for himself: let it not be swayed by interest. The most( like the Roman, who being commanded to bow before that Persian, stooped indeed, but 'twas only to take up his Ring) in their seeming respects to Christ, do indeed really but adore their own designs. Religion is therefore so ill-shaped in most Princes Dominions, because 'tis cast into the mould of interest. Let not the service of Christ be the scaffold, and serving yourselves the building, regard Christ as the scope, not in a way of subserviency to something else: bow down to his person not to his clothes: Let subjection to him be its own wages: let Christ be sweet for himself. How unworthy is it for policy and base self, to commensurate and subordinate our respects to the Son of God! and to make the Son of God, not to hold, but to be a stirrup to carnal interest.  
5. Look on Christ the right way: see him in his spiritual glory, let the eye of faith pierce through the contemptible outside of all his appointments, and followers. Take not the worlds report concerning him; he hath no enemy, but the ignorant. Christ was never appointed to gratify sense, but onely to relieve faith. A skilful eye contemns the gaudry of all that workmanship which is onely rich, and hath nothing of Art, but admires the excellency of a Picture curiously drawn, though it be not adorned with gold, but set in a rotten frame. Look upon Christ onely, as that truly excellent Object, and on all the beauties of the world, as fictitious and in appearance onely. Behold Christ as the Word discovers, and as Faith discerns him, in regard both of what he is, and doth, and that both for encourragment to his subjects, and affrightment of rebels.  
6. Study the happiness of subjection to the Son. First, In the honourableness thereof. The meanest subject of Christ is a King, Rev. 16. A fellow servant with the glorious Angels, and put upon honourable employments, the saving of souls, the conversing with God, subduing of Principalities. The greatest honour of Angels, is to be Christs Messengers. Christ yoke is onely beauty, not burden to the neck. The service of sin is the onely debasement of the souls excellency, even the service of what is unspeakably below what ever hath a being, and is that wherein it's onely possible for a man to go truly below himself. Secondly, In its sweetness and pleasantness. Christs subjects have a meek and gracious Prince, Rev. 9. 9. Who never gives a Law that's grievous, who never commands a duty, but he gives strength, never enjoins a work, but he gives an hand, never sends on an errand, but he gives a tongue, never imposes a burden, but he gives a back: in one word, never is our Master, but he is likewise our fellow-worker: Yea, so sweet is subjection to him, that his subjects count it more of privilege then task, and would think their lives bitter without it. Subjection to Christ is bitter to nothing, but to that, which he will also destroy, or else it will destroy us, namely sin. Great peace have they who keep his Laws. Were there no Heaven to be expected hereafter, this peace would much more then 
Psal. 119.  countervail for all outward troubles that accompany it. Subjection to sin, is cruelty to conscience and carcase. How many wounds and woes endures a sinner, to get to those that are eternal! Oh the gripes and wounds of conscience, the heart-vexations of the most gaudy sinner, even when he is in his holiday clothes! Like a Book well bound, but full of Tragedies, within he is full of silent scourges, and soul-smart. A vassal to sin, like the Roman slave who had his thumbs cut off, that so he might be able to handle the Oar, but not the Sword, is onely left in a posture of activity in his sins drudgery. How many lashes doth Satan give his slaves, to drive them with speed to their own ruin, even as the cruel driver whips his pack-laden Jade through every miry slough! And yet lust is here a wicked mans God( sure 'twill hereafter be his devil) But Thirdly, View subjection to Christ in its gainfulness and advantage. He withholds from his subjects nothing but clogs, snares, and hindrances from happiness: Christ gives as more for them, so more to them then any other Prince; the rewards he gives them on this side Heaven are unspeakable. In the very keeping of his Commands, there is great reward. Their work seems to have more of wages then work,; those {αβγδ}, those sweet intimations and foretastes of Heaven, how ravishingly delightful are they! But how great then is their reward in Heaven! Their Joy there, is not so much said to enter into them, as they into it; and 
Mat. 25. Psal. 16.  no marvel, 'tis the joy of their Lord, in whose presence is fullness of joy. Study, but yet expect not to understand the comfort and condescension of that Promise, Luk. 12. 37. to the subjects of Christ. He shall gird himself, and make them sit down to meat, and come forth and serve them. The Son of God serve them! Their dignity will not be less then their delight, if Majesty it self gives attendance at their Table: Nor yet will their delight be less then their dignity; For doubtless their cheer and their attendance are both one. Certainly in Heaven there shall be as many Kings as Subjects. To Kiss Thee( dear Lord) is to Reign.  
FINIS.