I invite you to take your Bibles and to turn with me to Micah, chapter three. As we continue our study through the prophecy of Micah. I read for you the very first verse, Micah, chapter three, verse one. And I said here, I pray you, oh, heads of Jacob and the princes of the house of Israel. Is it not for you to know judgment? That question to the magistrates within Israel. Is it not for you to know judgment? Here, when civil magistrates magistracy is an ordinance of God established in order to glorify God and to benefit man. What happens, however, when the civil magistrate fulfills neither of these divine purposes? Neither does he glorify God, neither does he benefit man. What happens when, to the contrary, he disowns the glory of God and destroys man who is made in the image of God? The civil magistrate may be among the greatest blessings in promoting the reformation of the true Christian religion within a nation, or he may be among the greatest curses in destroying and preventing the reformation of the true Christian religion within a nation. The great Synod of Dort, which was called by the Reformed Church of Holland, saw this truth very clearly. As it is summarized in the following words found in The Wonders of the Most High by Abraham Vandevelde, and I quote, Synod admonished the government to legislate against all origins of errors and heresies and suppress the restless spirits. We will admit that the labor of faithful shepherds shall bear no fruit when the government does not attend to the labor and show themselves to be nursing fathers of the Lord's Church, as they were promised to the congregation in Isaiah 49, 23. In this, the governments must follow the examples of early godly kings and princes such as Ezra. David, Hezekiah, Josiah and others who destroyed error and idolatry and restored the true religion. When the government defends the truth, wisdom and knowledge shall be the stability of the times." Beloved, a covenanted reformation of the true Reformed religion throughout the whole world is our prayer, and that toward which our efforts in preaching, teaching, and publishing are directed. We desire nothing less than worldwide reformation in every nation, a covenanted uniformity in doctrine, worship, and government. A great task, you say, yes, but we have a great and mighty God who has given us great comfort and promise in his word that he will accomplish this. But dear, when such a covenanted reformation within this nation or any other nation will not be realized apart from God restoring to that nation magistrates who show themselves to be nursing fathers to Christ's church. Covenanters, dear ones, do not despise dominion. Nor do Covenanters speak evil of dignities, as did the false teachers against whom Jude wrote in Jude 8. Covenanters are neither traitors nor anarchists. We love the ordinance of civil magistracy as established by God. We cherish the constitutional liberty founded in the word of God and established by covenanted nations as England, Ireland and Scotland and other covenanted nations as well. We grieve and mourn over the gross perversion of the sacred office of civil majesty. as is exhibited by kings and princes, prime ministers and presidents of nations that exist today. And we humbly pray that God will grant us the earnest desire of our hearts and send us Christian magistrates that will own their covenanted duties that are found in the solemn legion covenant. and that are firmly established in the Word of God. However, until that time, when the Lord graciously hears and answers our prayers, covenanted Presbyterians cannot own the magistrates that presently rule over us to be the very ordinance of God spoken of by the Apostle Paul in Romans 13. And we'll address that in a few moments. We can submit to them out of fear, it is true, but we cannot submit to them out of conscience, believing that they are the very office ordained by God and found in Romans chapter 13. Some will no doubt consider that statement that I have just made to be absolutely treasonous. But, dear ones, we will stand our ground in the face of such false allegations that we utter treason. We will stand in the face of such false allegations even as the saints of old stood. Consider the words of the learned and godly Mr. Rutherford, who was also assailed with the same false allegations. As he writes in Lex Rex, or The Law and the Prince, As is found in the preface to this book, he states. Who doubted Christian reader, but innocency must be under the courtesy and mercy of malice and that it is a real martyrdom to be brought under the lawless inquisition of the bloody tongue. The prophets and apostles of our Lord went to heaven with a note of traders, seditious men, and such as turned the world upside down. Slanders of treason to Caesar were an ingredient in Christ's cup, and therefore, the author is the more willing to drink of that cup that touched his lip. who is our glorious forerunner. What if conscience toward God and credit, that is, favor with men, cannot both go to heaven with the saints? The author is satisfied with the former companion, that is, conscience toward God, and is willing to dismiss the other companion, namely favor with men. And then, Mr. Rutherford states the cause for which we contend so clearly when he declares, truth to Christ cannot be treason to Caesar. Truth to Christ cannot be treason to Caesar. As we consider this Lord's Day, our text from Micah 3.1 In the following verses, we will be focusing our attention both upon the blessed ordinance of civil magistracy and the cursed perversion of civil magistrates. The following main points, dear ones, I draw from our text this Lord's Day. First of all, the ordinance of magistrate's magistracy found in Chapter three, verse one. the tyranny of magistrates, chapter 3, verses 2-3, and thirdly, the judgment upon tyrants, chapter 3, verse 4. Let us consider then our very first point as it's found in chapter 3, verse 1, the ordinance of magistracy. There we find these words, And I said, Here I pray you, O heads of Jacob, And ye princes of the house of Israel, Is it not for you to know judgment? In chapter three, verse one, dear ones, we come to the second main division of Micah's prophecy. The first division, you'll recall, began in chapter one, verse two, where we found these words. Hear all ye people. And in that first division, God brings his covenant lawsuit against the kingdoms of Israel and Judah for their marital unfaithfulness in breaking the first table commandments. That is, the first four commandments of the Ten Commandments. which was exemplified by their idolatrous worship and in breaking the second table commandments, commandments five through ten, which was exemplified by their oppression of the helpless and turning a deaf ear to those who were the fatherless, the widow and the poor within the nation. The second division of this prophecy begins in chapter three, verse one, with these words. And I said here, I pray you. The first division begins here, all you people, the second division begins here, I pray you. And this division in the prophecy of Micah begins by rebuking the magistrates and rebuking the ministers of Israel and Judah. The magistrates are rebuked, and we'll look at that this Lord's Day. In verses 1 through 4 and verses 9 through 10. Next Lord's Day, God willing, we will consider the rebuke toward the ministers, the priests and the prophets of Israel and Judah, found in chapter 3, verses 5 through 8. At whose door, dear ones, does the Lord lay the principal blame for the atrocities committed by Israel and Judah? At whose door? At the door of the leaders, both civil and ecclesiastical. He lays it at their door for their hearty approval of and willing participation in the heinous sins committed against their covenant God. and against the covenant people of God. Certainly, the people individually will bear the guilt of their own sin, but a greater responsibility lies on the shoulders of those who should have used their authority to rid the nation of idolatry and oppression, rather than contributing to the idolatry and oppression, rather than legislating the idolatry and oppression, rather than tolerating the idolatry and oppression. You remember what James says in James chapter 3 verse 1. My brethren, be not many masters, knowing that we shall receive the greater condemnation. Yes, there is a greater condemnation for those who have been given authority, whether within the civil government, whether within the church, or whether within the home. There is a greater degree of responsibility that rests upon the shoulders of those who hold offices of this nature. We find the same principle, as I alluded to, within the home. You remember that the Apostle Paul says in 1 Timothy 3, verse 4, and in verse 5, one of the qualifications that we are to look for in those who are called to be bishops are these. one that ruleth well his own house, having his children in subjection with all gravity. For if a man know not how to rule his own house, how shall he take care of the church of God?" Certainly, again, the importance, even of fathers and husbands, You may say, I'm not a minister. I'm not an elder. I'm not a civil magistrate. But men, God holds you responsible, primarily responsible and will exact from you a greater degree of responsibility than he will from your wives or your children. Because you have that authority granted to him by granted to you by the Lord. The Lord, in this passage, raises the very question of lawful civil government. In chapter three, verse one, the Lord, in effect, asked the question, what is the ordinance? Of civil magistracy, which has been established by God. What is this ordinance look like? What is the nature of this ordinance that God has established to rule in nations? The Lord. Ask the question. In chapter three, verse one, is it not for you to know judgment? We find in that simple question the nature that God has established in the office of the civil magistrate, is it not for the civil magistrate, the one who holds that office, to know judgment, to know and understand what is just, to know and understand what is right and what is wrong, and to implement in his rulings and in his decisions the justice of God? Thus I submit to you, dear ones, to depart flagrantly and habitually from the understanding and enactment of God's justice is to depart from the lawful ordinance which God has established in the office of the civil magistrate. And this is precisely Paul's definition of civil magistracy. In Romans 13, verses one through seven, turn with me there very briefly. The classic passage in all the scripture that lays out for us the biblical ordinance, the God ordained ordinance of the office. Of civil magistrate. Certainly, if we understand what the apostle is saying in this passage, we will be able to apply that principle throughout the scripture. We'll be able to apply that principle throughout history as well. I submit to you, first of all, that we must distinguish between the office of magistracy, which is ordained by God, and the person who occupies that office. Distinguish between the office and the person. Absolutely necessary for you to understand this passage correctly. Although the office of magistrate magistracy has been instituted by God and as instituted by God is lawful. And that office must be owned in conscience by all Christians. That office cannot be resisted by any Christian. The office is holy and good. It is sacred. It is established by God. And that is what we find in chapter 13, verses 1 and 2. That's the emphasis. That's what the Apostle is talking about in verses 1 and 2, is the office of magistrate that's been established by the Lord. There, Paul says, let every soul be subject unto the higher powers, for there is no power but of God. The powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God, and they that resist shall receive to themselves damnation." We cannot resist the office or the power, that moral power that God has invested in that office to rule. We cannot resist that, to do so. is to sin and resist God himself. So although the office is instituted by God and cannot be resisted, we move on, however, to see that the person holding that office may, in fact, be a tyrant who abuses and destroys the very office that has been established by God And therefore, the person himself as a tyrant cannot be owned in conscience as the ordinance of God. The office must be owned as the ordinance of God. However, the person who occupies that office, if he is a tyrant, if he flagrantly and habitually disregards the justice of God, he cannot be owned as the ordinance of God himself as a person. For you see, dear ones, if we own any person who occupies the office of a magistrate simply because they occupy the office, because they sit in the seat of power, if that's the conclusion that we are brought to, then even the beast of Revelation 13 must also be acknowledged as the ordinance of God. regardless of how he rules or blasphemes God or treads under feet the people of God. Ultimately, even Satan himself, who has been granted authority to rule in this world, must be called the ordinance of God and the minister of God to thee for good, if everyone who occupies a place and seat of authority is indeed the magistrate or the ordinance of God. We are driven to conclusions that we find absolutely reprehensible and abominable if we do not distinguish between the office and the person. And so we see, dear ones, not every ruler who sits in that seat of civil power rules by God's moral will. Not every person who is called a magistrate exhibits the justice of God, although we may very clearly say he rules by God's providential will. Not by his moral will, but by his providential will. God, as to his providence, his sovereign providence in working out his eternal decrees, ordains everything that happens in this world, and certainly any magistrate who assumes that place of authority occupies it by God's providence, not according, however, to his moral will. We make this distinction very clearly from the scripture. For example, Absalom occupied for a very brief period of time the throne of Israel, having usurped that place of authority. In God's providence, he occupied the place of authority and rule. The people gave their hearts to him, it says. A relatively small remnant of the people followed David. The vast majority of the people followed Absalom. By God's providence, yes, Absalom sat upon the throne, but not according to the moral will of God. He did not rule according to God's justice. He was not the ordinance, therefore, the ordinance of God. We find similarly when wicked Queen Athaliah, who was the mother of King Ahaziah, slew all of Ahaziah's children, who would have been heirs to the throne of Judah, killed them all except one, Joash, who was hidden. But she assumed that place of authority, usurping it by murder. In God's providence, she sat upon the throne. It could never have happened apart from God's providence. But she did not rule according to the moral power, the moral will of God. She was not the ordinance of God. Distinguish between the office and the person. And I offer to you another example. The office of husband is established by God and is good and lawful in the home. But does the person who abuses and destroys everything that God-ordained office stands for, does he remain a lawful husband? If he commits gross adultery, if he commits willful desertion, cannot a wife be released from her husband's lawful rule and not account him as a lawful husband. The office is good and holy, but the person who occupies the office is someone different. We have to look at the two in distinction. I submit to you, secondly, that this is an absolutely crucial distinction to make In Romans chapter 13, Paul is not promiscuously calling all magistrates the ordinance of God, regardless of how evil and wicked they may be. Paul calls the office of the magistrate as established by God, the ordinance of God, and only calls a magistrate, a lawful magistrate, who is the minister of God to thee for good. According to Romans 13, verses 3 and 4, consider what the Apostle says. For rulers are not a terror to good works, but to evil. Will thou then not be afraid of the power? Do that which is good, and thou shalt have praise of the same. Verse four, for he is the minister of God to thee for good. What is he if he is not then one who cares about the justice of God? What if he is a minister to thee for evil? Can he then be a minister of God to thee for good? Dear ones, submission for conscience sake, as we find later on in that same chapter of Romans 13, is due only to those rulers who fulfill the office, not simply occupy the office, but fulfill the office of the civil magistrate, which has been ordained by God and which is founded upon the justice of God. This is precisely the stated position of the Westminster Confession of Faith in chapter 20, section four, where we find these words. This section is speaking directly to Romans chapter 13. Notice what it says in the language that is used here. And because powers which God hath ordained sound familiar from Romans 13. and the liberty which Christ hath purchased." This is the chapter that deals with a Christian's liberty in Christ. And so he says, "...the powers which God hath ordained and the liberty which Christ hath purchased are not intended by God to destroy, but mutually to uphold and preserve one another." Our Christian liberty is not to attack the lawful office of a civil magistrate. We can't say, I have the Christian liberty to not submit to a lawful office. We can say very clearly, as we've seen, we have the liberty and the obligation not to submit to a tyrant out of conscience. Perhaps out of fear, but not out of conscience. But the section in the confession of faith continues. They who, upon pretense of Christian liberty, shall oppose any lawful power or the lawful exercise of it, whether it be civil or ecclesiastical, resist the ordinance of God. Who resists the ordinance of God? who resist lawful power and the lawful exercise of it. Likewise, John Diodati, minister in Geneva and commissioner to the Senate of Dort from Geneva, carefully qualifies the words of Paul in his annotations upon Romans 13, verse 3, when he says, The apostle here hath a relation only to God's order, that which he has ordained, the office which has been ordained and ordered by God. The apostle here hath a relation only to God's order and not to the most wicked vices and abuses of public power which were brought in by men. Well, dear ones, based on what you have just heard from God's Word and from faithful confessions and divines, what should we then conclude about magistrates and covenanted nations such as Scotland, Ireland, England, Canada, Australia, the United States and other nations? Nations that have been illuminated by the glorious light of the gospel, who are bound by the covenant of their forefathers, and yet those who hold office and power within those nations, who yet flagrantly and habitually abuse and destroy God's justice. by legally tolerating and promoting idolatry of every kind, blasphemy against the Lord our God, national covenant breaking, Sabbath breaking, the murder of the unborn, adultery, sodomy, and theft by oppressive taxation. What do we say when so many of the commandments of God are flagrantly and habitually broken. We should therefore, dear ones, I submit to you, conclude that such are not the ministers of God to thee for good. They are not the ministers of God who uphold the justice of God. And such, dear ones, were the princes of Israel in the time of Micah. Notice what Micah says. And Micah chapter three verses nine and ten as well concerning these princes. Here this I pray you, ye heads of the house of Jacob and princes of the house of Israel that abhor judgment and pervert all equity. They build up Zion with blood and Jerusalem with iniquity. Sounds all too familiar, does it not? The Lord himself, though giving these princes their seat of power by his sovereign providence, nevertheless declares he did not know them as his lawful ministers of justice. For, he says in Hosea 8, for they that is Israel have set up kings, but not by me, they have made princes. and I knew them not. My second main point, the tyranny of magistrates in chapter three, chapter three, verses two and three. The prophet says who hate the good and love the evil. who pluck off their skin from off them and their flesh from off their bones, who also eat the flesh of my people and flay their skin from off them, and they break their bones and chop them in pieces as for the pot and as flesh within the cauldron." Very graphic language indeed. Consider, dear ones, the gross abuse of power and authority practiced by the princes of Israel. First of all, they hate the good and love the evil. That being the case, these princes of Israel cannot be the ministers of God. They cannot be the ordinance of God. which are owned and to be owned in conscience. For remember what the Apostle Paul said? He said that those who are the ordinance of God are rulers, not a terror to good works, but to the evil. Furthermore, the Apostle says, for he is the minister of God to thee for good. not for evil, and yet the Lord, through the prophet Micah, says concerning these magistrates, they hate the good and love the evil. Secondly, the princes of Israel, rather than being the ministers of God or the ordinance of God, are rather in this passage compared to cruel beasts. In verse two of chapter three, they are not like shepherds, but rather like ravenous wolves, pouncing upon the sheep and feeding upon their flesh by unbearable taxation, by tolerating and promoting murder and theft of property and covenant breaking and false prophets and idolatry. They don't care about the justice of God. And yet Micah speaks on behalf of the Lord and says, is it not for you to know judgment? Is that not what a lawful civil magistrate is? One who knows justice? That's not what is exemplified in these princes of Israel. Thirdly, the princes of Israel, rather than being the ministers of God or the ordinance of God, are rather compared in verse three of chapter three to butchers. They are not like shepherds that God has called to feed the flock. Called to feed his flock justice, the justice of God, but rather they are like butchers. Skinning the sheep alive and breaking their bones for their own stew which they are about to eat very graphic language You know our justice our sense of justice because we wallow in wickedness and evil within a nation for so long can become quite distorted and perverted and We can look at the situation in which we are in and we can say, well, we still have these particular privileges. And I certainly grant you, I would rather be living here than in some kind of dictatorial, absolutely tyrannical nation. And yet, dear ones, let us not allow the slow perversion of justice over a period of time rather than the immediate institution of tyranny to such a degree that we cannot tolerate it. Let us not allow the slow, simmering degree of injustice to blind us to the injustice that is all around us when we compare it to the Word of God. when we see what God calls magistrates to do. Carefully note, dear ones, from both reformational divines and reformed confessions, the justice that is to be administered by civil magistrates in Christian lands where the gospel has reached. Notice what divines and confessions have said as to the justice that is to be exacted by those who are magistrates within covenanted lands, by those who are Christian magistrates and have been illuminated and enlightened by the Word of God. It's not simply a justice that keeps the second table commandments with regard to our fellow man, but it is a justice which is meted out and defends and promotes the first four commandments as well. John Calvin, in his Institutes, states the following. It, that is, civil government, prevents idolatry. sacrilege against God's name, blasphemies against his truth, and other public offenses against religion from arising and spreading among the people. It prevents the public peace from being disturbed. It provides that each man may keep his property safe and sound, that men may carry on blameless intercourse among themselves. that honesty and modesty may be preserved among men. In short, it provides that a public manifestation of religion may exist among Christians and that humanity be maintained among men. So Calvin's view of the justice to be meted out by the civil magistrate. The Belgic Confession. of faith adopted by the Reformed Church of Holland in Article 36 notes the following and their office that is the office. Notice the emphasis there. The office, just like we were talking about in Romans 13 and their office is not only to have regard unto and watch for the welfare of the civil state. That would have to do with the second table commandments, commandments five through ten, but also that they protect the sacred ministry and thus may remove and prevent all idolatry and false worship that the kingdom of Antichrist may be thus destroyed in the kingdom of Christ promoted. And I could go on and on and on with citations, but we're limited to some degree by time. And let me note for you a third document, the solemn leave in covenant. Article three, where it says we shall preserve and defend the king's majesty's person and authority. Here's the qualification in the preservation and defense of the true religion, First Table Commandments and liberties of the kingdoms. Second Table Commandments that the world may bear witness with our consciences of our loyalty and that we have no thoughts or intentions to diminish his majesty's just power and greatness, his lawful power and greatness. You see, our Reformed forefathers were very careful to qualify what they meant when they talked about the office as opposed to the person. My third main point in this Lord's Day is to note the judgment upon tyrants in chapter three, verse four, where we find these words, Then shall they cry unto the Lord, but he will not hear them. He will even hide his face from them at that time, as they have behaved themselves ill in their doings." Beloved, the Lord's righteous judgment falls upon such idolatrous and oppressive rulers, and especially those who rule in a covenanted nation. how much more responsible those are when a nation has been joined in covenantal matrimony to be the Lord's people. Note again, dear ones, the just and proportionate judgment that God meets out to all tyrants that's found in this verse. He says, Then shall they cry unto the Lord, but he will not hear them. He will even hide his face from them at that time." You see, just as they have hid their face from the Lord and from his justice, when God brings his judgment upon them, God says, I will hide my face from you. Here is a just and proportionate judgment that God brings upon those who are tyrants, those who are wicked and unlawful magistrates. It doesn't matter whether they were voted into office or whether they usurped that particular office. It doesn't matter whether a majority of people put them there or whether they assume that rule by raw power. If they do not rule, According to God's justice, they do not hold the office of the civil magistrate as God has ordered. You know, Hitler was acclaimed also by the masses in Germany. Hitler didn't come in and destroy all of the people and all of the leaders and say, I will assume authority. He was acclaimed and voted into power. And even during his most tyrannical years, he assumed the greater majority of the people's support within Germany. But he was, regardless of how he got there, he was not the ordinance of God, simply because he was voted into power. I have, as I close, some practical considerations to offer to you. I ask the question, first of all, how does authority begin to be abused? I submit to you that authority in the hands of simple men tempts them to think that they can apply a double standard, a different standard to themselves than they apply to others. They began to think that though this is a standard which idealistically should be applied to the people, I can live by a different standard and I can rule by my own standards. I do not have to follow the standard of God. The people, I want them to be obedient. I want them to be submissive, but I don't have to submit to the Lord God. I don't have to be obedient to God who has given this authority and power to me. providentially. You see, such abuse of authority leads one to believe that he is above the law of God. But he doesn't have to mete out the justice of God. He can abuse and disregard the justice of God, but love it as we have seen In Micah 3.4, there is coming a day of reckoning for magistrates. They will reckon with the Lord their God. Whether in this life or the life to come, they will stand before God and they will incur a stricter judgment. So the Lord says, The Lord will repay them, as we find from our text, as they have treated him and the people that they were supposed to serve. What a dreadful judgment awaits so many magistrates for their wanton abuse of and flagrant disregard of God's justice. I ask another question. Should a Christian vote under such circumstances? What should be the Christian's responsibility and duty in such a situation? A Christian cannot, out of conscience, own a magistrate who is not the ordinance of God. He cannot place him into power and authority. Furthermore, if in that nation it has fallen away or has never, though having been enlightened by the gospel and by the word of God in the Constitution, it has disregarded the truths which God has established. How can we place a person in a position where they would have to swear allegiance and take an oath of allegiance to a constitution which is contrary and opposed to the very word of God? And this particularly applies to nations who are the posterity of England, Ireland and Scotland for that covenant, the solemn league and covenant. Binds all of its individual ecclesiastical and national posterity and to disregard that covenant at a national level and to put someone into power with complete disregard of that covenant. Is to swear an unlawful oath. It is treasonous against God. It is perjury against the Lord. A third question, how should a Christian pray? For. A civil magistrate who is not the ordinance of God. How should he pray? Larger Catechism, question 191, addresses one of the petitions of the Lord's Prayer, particularly the second petition. What do we pray for in the second petition, which is thy kingdom come? Notice what we are to pray for. that the Church, furnished with all gospel officers and ordinances, purged from corruption, countenance and maintained by the civil magistrate. We are to pray that the civil magistrate will again countenance and maintain the one true Christian religion. and the most faithful expression of that Christian religion, which is the reformed faith and religion. We are to pray accordingly that God would raise up faithful magistrates if we presently have unlawful and unfaithful magistrates. We are to further pray, as we find in 1 Timothy chapter 2, Verses one and two, the apostle says, I exhort, therefore, that first of all supplications, prayers, intercessions and giving of thanks be made for all men, for kings and for all that are in authority, that we may lead a quiet and peaceable life in all godliness and honesty. We should pray that God would establish again His kingdom to such a degree that we would see the realization of faithful magistrates who would enact laws within the land and promote reformation for the peace and quiet of Christians so as to promote the reformation. What if you presently are not in that circumstance? Will you pray that God will so order things with even an unlawful magistrate that the gospel may be able to continue to be blessed and unfettered, that materials may be published even if he tolerates idolatry? Even if all the wickedness that we have already enumerated goes on, that we as Christians have the opportunity to continue to get the gospel of Jesus Christ out. That is how we should pray. We should pray for the downfall of the throne that is established upon wickedness. But we should pray Now, while that throne is established in God's providence, that the gospel may surge forward, that the truths of a covenanted reformation may be known by all the world. You see, this is what we look forward to in the millennial period. Covenanted reformation in every nation owning one doctrine, one worship and one government. And on the basis of this, dear ones, because God threatens His judgment against unlawful magistrates who are not the ordinance of God, I extend an invitation on behalf of the Lord Jesus Christ to all magistrates who may hear this sermon preached now and days to come, that they turn to the living Christ That they turn from their sins and their injustice, and that they own allegiance to Jesus Christ. That they come to Him, for His arms are extended to all, even to magistrates, to believe upon Him, to avail themselves of His grace and of His mercy. This is not a time for we who are not magistrates, however, to shift blame and say that all guilt lies with the civil magistrates and we own none. It is time for us to repent as well. How have we contributed to the situation in which we find ourselves in our homes and in our church? How has our authority as husbands been abused and misused and not used to the glory of the Lord Jesus Christ within our homes? And within the Church of Jesus Christ, how have we abused that authority which God has given to ministers to proclaim the truth? By ruling tyrannically over the flock. By not giving to them the pure ordinances of the Word of God. We have our own repentance that we need to make before the Lord our God. Dear ones, if it is reformation and state and church which we earnestly desire, we must be those who plead with the Lord to give us Christian magistrates like James Stewart, not King James, but James Stewart, the Earl of Moray. James Stewart was ruled as regent within Scotland, while James VI was in his minority. He used his power and authority to promote and to defend the covenanted reformation in Scotland. He protected the helpless and defended the cause of the reformed religion against all of her enemies. He was such a just and godly ruler that even those who opposed him could not help but mourn at his death. From Scott's Worthies, page 47, we read the following words concerning this noble magistrate. Above all his virtues, which were not few, he shined in piety towards God, ordering himself and his family in such a sort as did more resemble a church. than a court, for therein besides the exercise of devotion which he never omitted, there was no wickedness to be seen, nay, not an unseemly or wanton word to be heard. After meals he caused a chapter of the Bible to be read and asked the opinions of such learned men as were present upon it, not out of a vain curiosity. but from a desire to learn and reduce it to practice. And what was contained therein? A man truly good and worthy to be ranked amongst the best governors that this kingdom hath enjoyed, and therefore to this day honored with the title of the good regent. Dear ones, let us give the Lord no rest until he bless our nation and all nations of the world with such godly magistrates who love the cause of Christ and the reformation of the true Christian religion more than they love their own lives. Please stand with me in prayer. Our Heavenly Father, we do thank Thee for the office of magistrate. We thank Thee that Thou hast ordained that there be an office to rule over the nation. But, God, we are in great grief and sorrow that Thou hast poured forth Thy judgment upon us in such a way that Thou hast taken from us. Godly magistrates who rule in the fear of God, who rule according to the justice of God, who do not defend the true Christian religion, but tolerate idolatry and false religion of every kind, who oppress, Father, thy people. Lord, we see thy hand upon us, but Father, we plead with thee to have mercy upon us, to give to us, O Lord, our God, true, faithful, lawful, godly magistrates to whom we can submit in conscience. We ask our God that thou would hear our prayers, for we do desire reformation throughout the world, and we see how it is not only the ministry, but it is also the magistracy which thou dost use to promote reformation. We do plead for these things, trusting Thee, looking to Thee alone, but seeing, O God, that it is through our prayers, through our preaching and teaching and publishing of the truth that such reformation will be realized to the glory of God and His Son, Jesus Christ. Amen. This Reformation audio track is a production of Stillwater's Revival Books. You are welcome to make copies and give them to those in need. SWRB makes thousands of classic Reformation resources available, free and for sale, in audio, video, and printed formats. It is likely that the sermon or book that you just listened to is also available on cassette or video, or as a printed book or booklet. Our many free resources, as well as our complete mail order catalog, containing thousands of classic and contemporary Puritan and Reform books, tapes and videos at great discounts, is on the web at www.swrb.com. We can also be reached by email at swrb.com, by phone at 780-450-3730, by fax at 780-468-1096, or by mail at 4710-37A Edmonton, that's E-D-M-O-N-T-O-N, Alberta, abbreviated capital A, capital B, Canada, T6L3T5. You may also request a free printed catalog. And remember that John Calvin, in defending the Reformation's regulative principle of worship, or what is sometimes called the scriptural law of worship, commenting on the words of God, which I commanded them not, neither came into my heart. From his commentary on Jeremiah 731, writes, God here cuts off from men every occasion for making evasions, since He condemns by this one phrase, I have not commanded them, whatever the Jews devised. There is then no other argument needed to condemn superstitions than that they are not commanded by God. For when men allow themselves to worship God according to their own fancies, and attend not to His commands, they pervert true religion. And if this principle was adopted by the Papists, all those fictitious modes of worship in which they absurdly exercise themselves would fall to the ground. It is indeed a horrible thing for the Papists to seek to discharge their duties towards God by performing their own superstitions. There is an immense number of them, as it is well known, and as it manifestly appears. Were they to admit this principle, that we cannot rightly worship God except by obeying His word, they would be delivered from their deep abyss of error. The prophet's words, then, are very important, when he says that God had commanded no such thing, and that it never came to his mind, as though he had said that men assume too much wisdom when they devise what he never required, nay, what he never knew.