Discourses upon the Existence and Attributes of God

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

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

2. Information, Hence it follows that God doth actually govern the World. He hath not only a right to rule, but he rules over all, so saith the Text. He is King of Kings, and Lord of Lords; what to let them do what they please, and all that their lusts prompt them to? hath God an absolute Dominion? Is it good, and is it wise? Is it then a useless prerogative of the Divine Nature? Shall so excellent a power lye idle, as if God were a lifeless Image? Shall we fancy God like some lazy Monarch, that solaceth himself in the Gardens of his Palace, or steeps himself in some charming pleasures, and leaves his Lieutenants to govern the several Provinces, which are all Members of his Empire, according to their own humour? Not to exercise this Dominion is all one as not to have it; To what purpose is he invested with this Sovereignty, if he were careless of what were done in the world, and regarded not the oppressions of men? God keeps no useless excellency by him; He actually reigns over the Heathen,