called the Minister of God Rom. 13. 4. As Justices are called the Kings Justices because they act by Commission from him so Magistrates are called the Lords Ministers because they rule by authority derived from the Lord. Coin is carryed to the Mint and there stamped with the Superscription and Image of the chief Magistrate and then called his Coin because currant by his authority Governours are not of the Devil as Satanical spirits have affirmed nor of men as others have asserted but of God Rom. 13. 1. As in the waters there be some greater some smaller fish and in the earth there be Mountains and Hills as well as Plains and Valleys and in the Heavens there are Stars differing from each other in glory so amongst men there are some greater then others in power higher in place and excelling them in authority and glory As the natural body is distinguished by God himself into comely and uncomely parts 1 Cor. 12. 23 24. so is the Political body into members Noble and Ignoble The Bees in their Common-wealth as is reported have a Commander in chief a Master Bee The Lyon claimeth a command and superiority among the Beasts of the field The Angels in heaven have a chief Michael the Archangel Iude 9. 1 Thes. 4. 16. The School-men indeed being more bold then they ought do divide the Angels into three Hierarchies and each Hierarchie into three several orders The first Hierarchie they say comprehendeth Cherubims Seraphims and Thrones The second Dominions Principalities and Powers The third Mights Archangels and Angels As also they assert the reason of these several names But the more modest and learned Expositors who joyn not in the aforesaid presumptuous division do yet generally conclude an order distinction and preheminence amongst Angels from Ephes. 1. 21. Col. 1. 16. Dan. 10. 13. Nay there is a government amongst the very Devils there is not only a Prince of Angels Dan. 10. but Beelzebub a Prince amongst Devils Matth. 12. 24. They that cause so much disorder amongst others yet have some order among themselves We read of the Devil and his Angels Matth. 25. 41. There is a kind of government in Hell though some would turn all out of the earth The Apostle Peter indeed calleth Magistracy an ordinance of man 1 Pet. 2. 13. though Paul assureth us it is of God The Powers that be are ordained of God Rom. 13. 1. And the Magistrate is the Minister of God vers 4. Magistracy is an ordinance of man in a fourfold respect 1. Subjective As man is the subject thereof by them it is executed Our Princes as well as our Prophets are men of like passions with us 2. Objective As man is the object thereof about them it is exercised It is for the punishment of bad men and encouragement of good men for the deciding differences between man and man 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Finaliter As man is the end thereof He is the Minister of God for mans good But these things will not prove Magistracy to be a meer humane Ordinance for in these three respects the Ministry as well as the Magistracy may be said to be an humane Ordinance Man being both the subject object and end thereof yet what sober man ever denyed the ministry to be an Ordinance of God 4. It is Ordinance of man in regard of the kind of it Each Nation having a liberty to choose what form of Government they apprehend most commodious for them Magistracy is Ordained by God though this particular Magistrate or this form of Government be appointed by man The Genus of Magistracy is from God yet the Species whether Monarchy Democracy or Aristocracy may be at the choice of men Further though the Magistrate should be of the Devil a wicked ungodly person yet the Magistracy is of God There is a difference between the Office or Power it self and the manner of exercising it and the means of attaining it The first is alwayes of God but not alwayes the second and third The power of Nero was of God as the Holy Ghost speakethl fully Rom. 13. though he exercised it in a Devillish manner oppressing and killing the good encourageing and acquitting such as were evil The power of our Richard the third was of God though he attained it by ungodly and devillish means the murdering his own Soveraign and Nephew There are four particulars which will clearly demonstrate the truth of this assertion namely That Magistracy is of Divine Authority First Their Commission is from God By me Kings Rule saith God Prov. 8. 15. Subordinate Magistrates may have their Commission from men but Supreme Magistrates have their Commissions from God only The Powers that be are ordained of God Româ— 13. 1. not simply ordained of God as other things saith a learned Interpreter but specially by precept and command from God There are other things of God saith he as Famine War Sickness Poverty but they are not ordained by Precept Daniel telleth Nebuchadnezzar that God had commissionated him to rule over men Dan. 2. 37 38. Thou O King art a King of Kings for the God of Heaven hath gâ—ven thee a Kingdom power and strength and glory And wheresoever the children of men dwell the beasts of the field and the fowls of heaven hath he given into thy hand and hath made thee Ruler over them all thou art this head of Gold These higher Powers are so clearly from the highest Power that their Throne is caâ—led Gods Throne 1 Chron. 29. 23. Then Solomon sate on the Throne of the Lord as King instead of David their Scepter is called Gods Scepter and their judgement Gods judgement Deut. 1. 17. Ye shall not respect persons for the judgement is Gods Besides we find that several persons received their Regal Investiture from God himself as Saul David Iehu Cyrus which last was by God named and ordained to the government of the Persian Monarchy above sixty years before he was born Isai. 44. 28. Isai. 45. 1 2. Their command to govern is from God the several Precepts from God to men in high places doth fully speak their power to be of God Why should God command them to rule according to his laws who have no authority to rule at all Ier. 22. 2 3. Hear the word of the Lord O King of Judah execute judgement and righteousness and deliver the spoiled out of the hand of the oppressed c. If the matter or substance of their rnle were unlawful surely God would not own it so far as to prescribe rules for the manner of executing it Now God through the whole Scriptures scattereth many precepts for directions to Princes how they should govern and what they should practice Deut. 17. 3. Their protection is from God As a King defendeth his inferiour officers in the execution of their offices so the King of Kings defendeth Magistrates in the discharge of their trusts God standeth in the Congregation among the Gods Psal. 82.
pass on We read of divers Psalms in the Book of Psalms which bear the Title of Asaph as Psal. 50 74 75 76 77 78 79 80 81 82 83. The Question is whether these Psalms were written By Asaph or For Asaph since the Original will bear both Some conceive that Asaph was the Author and Inditer of the Psalm for Asaph was a Seer and a Prophet and made Psalms as well as David as appears 2 Chron. 29. 30. The Levites praised God with the words of David and Asaph the Seer Yet the best and most Interpreters do conceive that this Psalm was made by David and committed to Asaph as chief Singer or to his Sons who were singers in Israel 1 Chron. 25. 2. to be sung for the use of the Church of God Hence the Geneva Translation renders it A Psalm committed to Asaph That some of those twelve or thirteen Psalms which bear Asaph's Title yet were Davids Psalms appears by the stile of them and is almost confest on all hands whether this eighty second Psalm be one of these let the Reader judge But since David and Asaph were both holy Prophets of God and divinely inspired and specially since our Saviour himself hath confirmed the Divine Authority of this Psalm by referring us to it Iohn 10 36. 't is needless to enquire which of them wrote it since we are assured that it is Canonical Scripture This Psalm may fitly be called the Magistrates Psalm or the Magistrates Directory the matter of it is Didactical and Doctrinal setting forth the Dignity Duty and Mortality of Magistrates and Judges whom the Psalmist exhorts to a faithfull discharge of their places by an impartial administration of Justice in punishing the wicked and defending the good and this he backs with many weighty Arguments The first is drawn from the Presence of God he is said in a more especial manner to be Present and President with these his Vice-gerents and Deputies Verse 1. 2. From the Dignity of their place and calling They represent the Person of God they bear his Name and are called his Sons and therefore they ought more especially Patrizare to resemble their Father in doing Justice and Judgement 3. In respect of their Mortality they must die as other men and come to judgement and give an account for all that they have done 4. That his words might bave the greater weight he brings in God himself expostulating and reasoning the case with those unjust Judges for their abuse of that Power which he had given them Verse 2. 5. He exhorts them to a Right performance of their Duty by an impartial dispensing of justice unto all Verse 3 4. 6. He aggravates their sin by their sottish ignorance and wilfull negligence They were Lucifugae haters of the light Verse 5. They know not neither will they understand yea they walk on in darkness albeit the very foundations of the earth be moved q. d. though all things be in confusion and disorder and the very Pillars of the State shake under them by reason of their Oppression and Tyranny Bribery and Partiality yet they would not see it to amend it but made their Lusts their Law to their own confusion 7. He concludes with Prayer and by an Apostrophe turns his speech to God Verse 8. Arise O God judge thou the earth q. d. O Lord I see t is in vain to expect justice from these unjust ones Do thou therefore O thou just Judge of all the world Arise and take the matter into thine own hands execute justice for those that are opprest for all the Nations of the world are thy proper Possession VER 1. God standeth in the Congregation of the mighty he judgeth among the Gods THEY are the words of the Prophet who like an Herald proclaims the Presence of God amongst the Gods and Judges of the earth This Preface the Prophet makes the better to excite the Attention of those great ones whose corruption licentiousness and pride is such that they think they may act and speak they may absolve or condemn at their own bar who please themselves without controul God doth not see say they nor will he take notice of our actings stay there saith the Prophet for he sees you and stands by you too though you see not him God standeth in the Congregation of the mighty he judgeth among the Gods In these words we may observe 1. The Person Ruling God 2. His Posture He stands 3. The Place where In the Congregation of the mighty 4. An Exegesis or illustration of what he had said before He judgeth * amongst the Gods 1. The Person Ruling is God the supream Ruler of the world Elohim the word is Plural yet the word that answers it is singular this notes say some a Plurality of persons in Unity of Essence The Holy Ghost begins the Bible with this plural name of God joined with a Verb singular Geh 1. 1. Elohim Bara Dii creavit i. e. the mighty Gods or all the three Persons in the God-head created This is one of the most ancient names of God and the first that is given him in Scripture Gen. 1. 1. 1. 26. 3. 1. 19. 24. The word is very significant and notes unto us that as God is the Creator Governour and Upholder of the world so he is also the Judge and Punisher of such as do evil and the rewarder of such as do well 2. Here is his Posture He standeth he doth not â—it standing is a posture of Observation he standeth to look up in and down as it were that he may see and hear whar every one doth and sayes he is alwayes present and President amongst the Rulers of the world 1. Teaching and Directing them what they should do 2. Observing their wayes to fee what matters pass and how they pass 3. Keeping watch and ward for their defence whilest they rule for him and his So much the Participle of the Present Tense implies it notes a continued Act signifying that God is present at all the Assizes Sessions and Sittings of Magistrates The same word is used Isa. 3. 13. the Lord standeth up or is standing up to plead yea he standeth up to Judge the people 3. Here is the place where he stands T is in the Congregation of the mighty Some read in thus God standeth in the Assembly of God had they said in the Assembly of God the Original would bear it for the word is El not Elohim and therefore is rendred by the Learned In the Assembly of God Both Translations are right for sense but the words in the Letter run thus God standeth in the Coâ—gregation of God q. d. God standeth in his own Assembly i. e. he is present in the Assembly of those Judges who are constituted and ordained by him to execute Justice and Judgement for his people God delights not in Tumultuary routs or seditious heaps
Judgement for one special end of that great day is Iudicare non judicata male judicata To punish those sinners whâ—ch have escaped unpunisht here and to rectifie the unrighteous judgements of the world This made a wicked Judge on his death-bed to weep and being asked why To think said he that I who have Judged others am going now to be judged my self As Masters on earth must remember that they have a Master in Heaven Coâ—os 4. 1. so Judges on earth must remember that they also have a Judge in Heaven to whom they must shortly give an account Let Judges then remember that excellent counsel of Iâ—hosoph 〈◊〉 to his Judges 2. Châ—â— 19. 6 7 Take heed what ye do for ye judge not for men but for the Lord whâ— is with you in the judgemâ—ent 1. Here is a duty enjoyned and that is Circum spection and accurate walking take heed what you do which is again repeated here is caution upon caution ver 7. to make the deeper impression in them q. d. the execution of Justice is curious work you had need therefore of open eyes steady hands and upright hearts 2. Here is the Means to attain this let the fear of God be upon you ver 7. He that fears not God will little regard the distresses of men Luke 18. 4. and will make but a sorry defender of such as do fear him whereas he that truly fears God dares not wrong man Gen. 42. 18. Nebem 5. 15. Piety advanceth Magistracy t is the Honour of their Honours as we see in Constantine the Great and therefore t is made a chief Qualification of a Magistrate that he be one that fears God Exod. 18. 21. 2 Sam 23. 3â— and keeps his Commandments Ioshus 1. 8. Psal. 2. 10 11 12. The lives of Rulers are the Looking-glass by which Inferiors dress themselves and the Rule by which they walk they had need therefore to see how they walk for such Magistrates usually such people This fear of the Lord is the foundation of all other Graces and where this is wanting all is wanting all vertues without this are but empty shels shews shadows 2. They must not respect persons in judgement Prov. 18. 5. be they old or young Rich or Poor Citizens or Strangers Christians or Heathens friends or foes he must not look at the Greatness of their persons but the Goodness of their cause As God respects not any outward thing in man to move him to do so and so so Rulers must resemble him Partiality staineth Justice and cuts in pieces the very Nerves of a State 3. Take no Gifts Bribes blind the eyes of the wise and make them to pervert judgement Judges anciently were pictured without hands and without eyes 1. Without hands to note that Judges must not take gifts 2. Without eyes because they were to administer justice according to every mans cause without respect to any mans Relation whether friend or foe as Christ so those that rule under him must not judge by outward appearance but they must judge righteous judgement Isa. 11. 3. There are four great perverters of judgement viz. fear favour hatred Bribery this last is not the least of the four and therefore is so frequently condemned in Scripture Exod. 23. 8. Deut. 16. 17. 16. 19. 27. 26. Iob 15. 34. Prov. 15. 27. 17. 23. 28. 21. 29. 4. Psal 26. 10. Isa. 5. 23. Amos 5. 12. Micah 3. 10. Acts 24. 26. They must imitate Moses and Samuel who cleared themselves from this sin Numb 16. 15. 1. Sam. 12. 3. For he that taketh a gift selleth himself and is bound to do somewhat for the bribe he hath received T is therefore made one note of a Citizen of Heaven that he despiseth bribes and takes no rewards to condemn the innocent Psal. 15. 5. Isa. 33. 15. There is no difference in Gods Dictionary between Bribery and Theevery Isa. 1. 23. There is little difference between Give ye and Deliver ye unless it be this that the one goes in chain of Gold when others lie in Fetters of Iron If any would see the Question stated how and when a man may take a gift let him peruse Rivet on Hosea 4. 19. p. 617. folio Brochmand C. Consc. 2. Vol. p. 5061. 4. Since we are backward to the best things Iehusaphat useth Motives to encourage and excite Judges to a careful and conscientious discharge of their duty 1. They Judge not for man i. e. not simply in the name and authority of men but for the Lord who is the Supream Ruler to whom they must account and therefore it greatly concerns them to take heed what they do Kings causes call for great care and consideration be that will manage them well must take â—eed what he doth 2. They must consider that God is with them which serves first for Caution if they do ill he is with them to punish them for though they be mighty yet God is Almighty and there is a greater then they Iob 33. 12. who stands in their Assemblies not as a bare Spectator but as a Witness Judge and Avenger of such as act unrighteously Iob 12. 18 19 21. 2. It serves for comfort he is with them to defend them if they do well The Devil throws his darts principally at them they destroy his Kingdom and therefore he useth all means to destroy them he saith to his Agents as Aram the King of Syria said to his followers 1 Kings 22. 32. Fight neither with small nor great but against the King of Israel for when the Commander is conquered the Souldiers fly 3. There is no iniquity in the Lord there is no injustice in him and therefore let there be none in you But of this see more Verse 2 3. of this Psalm How great then is the sin of those who are not afraid in the very eye of the Al-seeing God to favour wickedness and act unrighteously T is true they will formally and in words confess that they reign Dei gratiâ providentià Dei yet they are so blinded with their Pomp and infatuated with their Greatness that God is not in all their thoughts nor must He his Laws or People have any room amongst them These the Psalmist â—acitely reproves by telling them that God stands in their Assemblies and takes notice of all their ways Observation 9. The judgement of Iudges is the Lords judgement Deut. 1. 17. 2 Chron. 19. 6. they have their power from him Iohn 19. 11. and therefore such as stand before Judges are said to stand before the Lord because the judgement is his Deut. 19 17. yea though they be wicked men yet he judgeth amongst them though not always by consenting and approving of what they do for they oft err and do unjustly yet alwayes by observing and over-ruling their Counsels to his own praise and though they have Self-ends and Plots yet
God hath a Plot above their Plots which they effect when they mind nothing less as we see in Pilate Iudas Satan in putting Christ to death Acts 2. 23. 4. 28. Be patient therefore and silent under the unrighteous censures and judgements of men for God can and will turn them to his peoples good as we see in Iosephs selling and imprisonment in the three young men that were cast into the fiery Furnace and Daniel into the Lyons Dâ—n yet all advanced to honour by their sufferings Observation 10. Going to Law when just occasion requires is lawful To what end hath God ordained Judges Deut. 16. 18. and commanded men to bring their causes and controversies before them Deut. 19. 17. 25. 1. it they might not hear them Would God think we stand in their Assemblies and judge amongst them if such judgements were unlawful or would Christ have approved or not rather reproved men for going before the Magistrate Luke 12. 58. 18. 3. T is true indeed 1. A man should not go to Law for every trifle for every vain hasty word or petty trespass to disquiet a mans self and molest his neighbour argues a turbulent unmortified spirit T is the glory of a man to pass by such petty offences Men should not for a six peny damage spend six pound T is a shame that our Law is not rectified in this particular 2. He must not go to Law in malice or with a revengeful mind to destroy his neighbour but he must do all in a spirit of love and meekness defending himself from wrong by Law and seeking Peace Truth and Righteousness 3. A man must make Law as men do war their last Refuge He must use all wife means to prevent it by offering Peace and Reconciliation referring it and putting it off as long as may be and when nothing will do we may safely fly to the Law The Anabaptists hold it unlawfull what ever the injury or abuse be to go to Law or seek to the Magistrate for aid But their folly will easily appear if we consider 1. That God hath ordained Magistracy for this very end to succour us in our distress 2. We have Examples of those who have pleaded their cause and that before Heathen Judges as Christ before Pilate Iohn 18. 23. and Paul when he was in danger did plead the Law and appeal to Caesar Acts 23. 3. 25. 10 12. Objection Mat. 5. 39. 40. Christ forbids us any resisting of evil c. Answ. Christ speaks there against private and inordinate revenge proceeding from Wrath and Passion and not against lawfull ordinate publick defence before a Magistrate 2. The words are not Positive but comparative q. d. rather then thou shouldst be provokt to reward evil for evil suffer a double injury and if by thy bearing and forbearing Peace may be preserved the Gospel honoured thy profession adorned and thy Brother bettered then thou must suffer two injuries rather then revenge one Objection 2. 1 Corin. 6. 1. to 8. Here say the Anabaptists the Apostle speaks against mens going to Law Answ. There is no such thing in the Text as will easily appear to such as read it at large 1. The Apostle doth not simply condemn mens going to Law but he condemns their bitterness and cruelty in Lawing not bearing one with another but vexing one another for trifles when Christians should be patient ready to forgive injuries according to that of our Saviour Forgive and it shall be forgiven you Luke 6. 37. 2. He blames them for that they being Christians yet went to Law before Heathenish Judges to the reproach of Christianity for they being Christians should have had Christians to have heard and ended their controversies So that he doth not condemn their going to Law but tells them how they should do it See what Anabaptistick Logick here is because Christ forbids Lawing before Heathens therefore we may not go to Law before Christians The Argument is Cogent thus The Apostle condemns Christians for going to Law before Heathen Judges therefore he allows of it before Christian Judges 3. If the Apostle should absolutely condemn all suing to the Magistrate in case of wrong then he should contradict his own Practice for he being in distress did more then once Appeal to Caesar. See this Case fully cleared by Mr. Iohn Downam on the Sacrament chap. 12. Pâ—rkins Cases of Conscience l. 3. c. 3. Q. 1. p. 118. folio and Treatise of Christian equity p. 446 447. Vol. 2. Zepper de Legibus Mosaic l. 5. c. 6. p. 693. VERSE 2. How long will ye judge unjustly and accept the persons â—f the wicked Selah THese words are a Prosopopeâ—cal speech where the Lord is brought in Reasoning Reproving and Expostulating the case with the unrighteous Judges of those times Such is the Pride of great ones that they cannot bear a reproof from men and therefore the Prophet to procure the more Authority to what should be spoken brings in God himself reproving them hence some Interpreters conceive that for explanation sake the word saying may fitly be added to the end of this first Verse God standeth in the Congregation of the mighty he judgeth amongst the Gods Saying How long will ye judge unjustly q. d. Since I am present and President amongst you how long will ye favour the wicked and plead their cause against the innocent In this Verse we have 1. The sin reproved in general and that is Vnjust judgement a sin most proper and peculiar to Judges To be covetous envious passionate and proud is evil but to judge Unjustly to justifie the wicked and condemn the just is not only abominable but an abomination in the Abstract Prov. 17. 15. This is iniquity and perversness with a witness 2. Here is the Duration of their sin implyed in the Word Vsque quo how long it implies that they had for a long time persevered in this Practice and therefore he doth not simply say ye do Unjustly But how long will ye do Unjustly How long will ye favour the wicked in his wickedness and condemn the just The Interrogation is a vehement Negation q. d. ye ought in no wise to continue so long in your injustice as you have done 3. Here is the Generality of the sinners implyed in the word Ye how long wâ—lye i. e. all of ye judge unjustly There might be some few some gleanings as the Prophet speaks Mica 7. 1 2. of just Judges but the generality was very corrupt 4. Here is an Exegesis an Illustration or if you will an Aggravation of what went before Ye judge unjustly what 's that why ye accept the persons of the wicked q. d. ye admire their persons ye favour their faces ye plead their causes but the cause of the Poor and the Righteous man cannot be heard In the Original tis ye accept the face of the wicked Now to accept the face of a
man is an Hebrew phrase and signifies a shewing favour and respect to a man Gen. 19. 22. The Angel tells Lot that he had respected his face q. d. I have shewed favour to thee and have given thee thy request The words seem to be an Aggravation of their sin they did not sin through weakness but through wilfulness not through simple ignorance but presumptuously they sought the faces and favour not of poor men or of friends that might favour of some humanity though it may not be practised in judgement yea they sought the faces not simply of sinners but of wicked potent tur bulent notorious sinners To get the favour of these who could bribe them or some way gratifie them they perverted judgement and instead of punishing the wicked they acquitted them and instead of defending the poor they contemned them and trampled on them Selah Where we find this word sometimes there is in that Verse some remarkable thing as in this Verse it signifies as much in English as if David had said O how great and greivous an offence is it before God for favour and affection for gifts and greatness to pervert Justice and Judgement It comes from Salal which signifies to raise or elevate and so it may signifie the elevation of the mind in marking or of the voice in singing It sometimes signifies an Asseveration of a thing so to be and an admiration at it It is used seventy four times in Scripture Observation 1. Even great men when they go astray must be sharply reproved God doth not here barely say Do not unjustly do not respect persons c. but as one that is angry with them he sharply and severely expostulates the case with them saying How long will ye judge unjustly and respect the persons of the mighty And as God so his Embassadors according to their places must not fear the face of man but as occasion requires they must tell the greatest of their sins yet with a Prudential consideration of all Circumstances for if we must respect Elders for their age 1 Tim. 5. 1. then much more Rulers who are set in publike place of dignity and therefore as in the reprooving of all men so especially of great men great Wisdom and Prudence is required as we see in Nathan who wisely catcheth David in a Parable 2 Sam. 12. 1 c. and that Prophet which caught Ahab in his own words and made him pass sentence upon himself 1 Kings 20. 39 40. T is not for every one to say unto Kings Ye are wicked Iob 34. 18. T is Ministers and such as are called to the work that may with Elijah tell Ahab of his wickedness T is a Samuel that must reprove a Saul 1 Sam. 15. 19. Isaiah reproves Hâ—zâ—kiah Isa. 39. 6. Ieremy King Zedekiah Ier. 32. 4. and Iohn Bapâ—ist Herod If great men do amiss we must not stick to say to Kings and Queens Humble your selves Ier. 13. 19. We are set to watch not only for poor mens souls but also for the souls of Rulers yea rather for them then for others because by their Example they do much hurt or good Many think it no sin to do what they see great one do As like Priest like people Ier. 50. 6. Hos. 4. 9. so usually like Mastrate like people if they be good the people will be the better Iudges 2. 7. Iosh. 24. 24. Davids bounty in building the Temple encouraged the people to follow him 1 Chron. 29. 6 7. If the King of Niniveh humble himself so will the people Ionah 3. 6. Rulers are like Looking-glasses by which most men dress themselves if they be bad like great Cedars when they fall they bring many branches down with them and crush the shrubs that are under them If Ieroboam sin he 'l quickly draw all Israel to sin with him 1 Kings 14. 16. If a Ruler hearken to lyes his servants will be like him Prov. 29. 12. This made the Pharisees to reject Christ because none of the Rulers believed in him Iohn 7. 48. which made Luther to say Principum delicta sunt planè Diabolica Great mens sins are the greatest sins because they sin against great means of grace and by their example do much mischief When the Head is unsouâ—d the body must needs miscarry no error so dangerous as that which proceeds from the Ruler Eccles. 10. 5. Ierusalem was full of abominations what 's the cause why the Prophets were prophane and the Princes were as roaring Lyons and the Judges Wolves Zeph. 3. 3. Subjects study the lives of their Princes more then their Laws they should therefore be great Reformers as Asa Iosiah and Hezekiah were who drew the people with them 2 Chron. 15. 31. 1 c. Greatness accompanied with goodness is like a Ring with a rich Diamond which inhaunceth the price Now the Prophets seeing that the publick enormities of Rulers have such an influence on people have enveighed sharply against their sins Isa. 1. 23. 10. 1 2 3. Hosea 5. 1. Micah 3. 1 2. and the command is general without any limitation to high or low 1 Tim. 5. 20. such as sin before all rebuke before all that others may fear Indeed if their sins be Private and meer Infirmities we must with the mantle of love cover them least we exasperate instead of healing them Objection Such plain Preachers are counted the Troublers of Israel Ier. 37. 13. 15. Amos 7. 12. Answer T is true they have been so accounted but it hath been by wicked men who have themselves been the Troublers of Israel as Elijah told Ahab 1 Kings 18. 18. 2. If great men would but hearken to the pious counsel of Gods faithfull Messengers it would prevent Seditiors Tumults and Troublers in their Territories Observation 2. That continuance in evil is a great evil How long saith God will ye judge unjustly and when will you make an end of your unrighteous practises To do an unjust act is ill but to persevere for many years in acting Unrighteousness is the height of evil As perseverance in goodness is the Crown of goodness Iob 2. 3. so perseverance in sin is sin in grain t is of a deep dye t is hardly if ever set out again Observation 3. T is no wonder to see Iudges judge Vnjustly They did so here and God complains of such else-where Isa. 1. 23. Ier. 5. 1. Mic. 3. 9. there are some such now and there will be such to the end of the world even till he who is Judge of Judges shall come to Judgement and shall abolish all Rule and Dominion Wicked men in all ages have the same corrupt Natures and Principles within them and when Temptations come they discover themselves Besides the world ever did and ever will love her own wicked Magistrates will favour wicked men yea if there were no Bribery nor flattery in the world yet wicked great ones would favour such as are
of persons yet they did judge unrighteously with respect to persons and therefore God accounted their Knowledge as no Knowledge They Know not Neither do they Understand They were stupid and uncapable of good counsel They did not Understand or consider so much the word imports in the Original the duties of their places so as to practice them for the good of Gods poor afflicted oppressed people The word is frequently used for consideration as 1 King 3. 21. when I had considered it in the morning So Isa. 14. 16. 43. 18. Consider the things of old Ier. 2. 10. 23. 20. In the latter dayes ye shall consider it perfectly So Iob 23. 15. 37. 14. Consider the wondrous works of God so as to be affected with them They walk on in darkness The words in the Fountain are very Emphatical They will walk on continually in darkness They take not a turn or two in this dark Alley but indesinenter ambulant they are alwayes at it it is their work their way their Trade and no man nor means can put them out of it They will walk on and continue in their wilful ignorance and sinfull perverting of Judgement in despite of God and man Now to walk in darkness in Scripture phrase notes 1. A living in Ignorance Eccles. 2. 14. when men care not to know the will of God but say as those wicked in Iob 21. 14. Depart from us for we desire not the knowledge of thy wayes These corrupt Judges walkt in wayes of darkness and therefore they loved darkness more then light This made them err in judgement as blind men stumble at every thing that lies in their way and hence came that sedition tumult and confusion in the State 2. To walk in darkness is to lie in a natural condition and live in a state of sin and ignorance without any saving knowledge of God Iohn 8. 12. 12. 46. 1 Iohn 1. 6. 2. 11. Prov. 2. 13. 1 Iohn 1. 6. 2. 11. By nature these men were blind but being drunken with pleasures and besotted with the lusts of coveâ—ousness bribery private affection and pust up with the greatness of their power they had contracted an habituall blindedness so that they could not diseern right from wrong darkness from light nor truth from error Their lusts had blinded them and put out their eyes so that they could not see the duties of their places nor remember the great account which they must one day give unto God of their Stewardship but as Sampson when he had lost his eyes was abused and put to grind in a Mill so these being blinded by Satan were made to grind in the Mill of every sin and error All the Foundations of the earth are out of course These words have almost as many Interpretations as there be Interpreters 1. Some add the word albeit or although to the Text They walk on in darkness albeit the foundations of the earth be moved and so they make these words an Aggravation of that prodigious stupidity which had possest those great ones of the world q. d. Such is their sottishness and senselesness â—hat though all the world be in confusion and heaven and earth be ready to come together yet do they snort in their security and will by no means be quickned to the execution of justice that they might prevent destruction This sense is good but with submission to better judgements I conceive the words may be taken as they are in themselves without any Addition for the sad effect and consequent of that ignorance unrighteousness cruelty and stupidity which reigned in their Rulers viz. that by reason of it all the foundations of the earth were out of course i. e. all Laws were broken all Orders violated the wicked were encouraged the godly discountenanced the publick Peace disturbed and the state of all things turned upside down nothing but murder rapes rapine violence and all out-rage to be found no man knows where to have right or by whom to be protected from wrong Yet they know not neither will they understand they will walk on in darkness and what is the issue of all this why the very foundations of the earth will move So t is in the Original i. e. all things will run into confusion and disorder by reason of the stupidity and wilfull disobedience of the Rulers of this people Psal. 60. 2. Isa. 24. 19 20. Others make the words a Commination of some destruction at hand the foundations of the earth shall be moved they read the word Passively q. d. God will destroy that Nation where such ill Magistrates bear sway as a house whose foundation is taken away cannot stand so since the Rulers of my people who should be the Upholders of the Land by executing justice are become the destroyers of it I will destroy them altogether But the former sense is most genuine for although the Septuagint do frequently render the Verb Passively yet why we should forsake the Original as the Vulgar Latin frequently doth to follow the Septuagint I see no Reason especially if we consider the corruptness of the Septuagint which now we have Take but one place for instance Isa. 9. 6. speaking of Christ the Septuagint put 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Deus and leave out many of Christs Titles there which prove his Deity I speak not in the least to disparage that Pincely work of that Reverend and Learned man whose labours praise him in the gates and for which I desire to bless the God of heaven and have long since received it with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But I speak it to this end to caution young men not to lay too much stress upon the Septuagint considering what the Learned have said of it Ista Graeca Versio quam nunc habemus in plurimis loc is dissentit ab Hebraeo multa habet quâ—e non sunt in Hebraeo ut omâ—es noverunt qui in ea versati sunt Philo. Licèt non ignorem nonnullos in ea sententia esse ut existiment interpretationem 70. Seniorum penitùs interiisse multò probabiliùs censeo illam adhuc superesse sed adeò corruptam vitiatam ut omninò alia esse videatur Bellarmin l. 2. de Verbo Dei c. 6. Nos summo studio curâ diligentiâ 70. Interpretationem cum Hebraeo contulimus tot invenimus addiâ—a dempta depravata immutata ab Hebraico prorsus aliena ut mihi persuadere nequeam illam essâ— 70. Interpretum Pagnin Periodos integras omisere â—ec non capita integra Capellus But this point is so excellently cleared by the Learned Dr. Walton in his Apparatus Prolegom 9. that I shall only refer you thither for better satisfaction IN the words is set forth to us 1. What it is that is out of course The Earth i. e. The Inhabitants of the earth 2. What part of the earth not the Superficies or
but on some there is Affixed a special note of certainty because of mans especially great mens extraordinary sottishness and infidelity Ye shall die like men That is like other ordinary men as ye came from the earth so to earth you must return Death fears not you more then other men Ish and Adam the Noble and Ignoble are alike to that grim Serjeant Death Though men have lived like Gods yet they must die like Adam or any other base contemptible man yea if wicked ye shall die like beasts for all your honour Psal. 49. ult though in respect of your Dignity you have been like Saul taller by the head and shoulders then the rest of the people yet in your death there shall be no difference you must to the grave as other men and then to judgement for that is included in the word Death Heb. 9. 27. It is appointed for all men once to die and after death comes judgement And fall like one of the Princes These words have many Glosses put upon them 1. Some understand them of a fall by a Natural death q. d. Ye Rulers of the people for all your state and pomp shall fall by death like others of your rank that have been before you that were as high in honour and great in power as your selves and yet they dyed and so must you Their graves amongst you read a Lecture of Mortality to you they are gone off the stage of the world and you are come on it is not long but you also must die and make room for your successors and thus the word fall is put for dying in Scripture Gen. 14. 10. Psal. 91. 7. 2. Others take this fall to be by a Violent Death He had before said they should die as other men but now he riseth higher and tells them of a more especial Judgement which should befall them rather then others and that is ye shall fall how is that Why for your Tyranny and abuse of your power against God and his people ye shall be cast out of your Seats your pride shall have a fall and that by a Violent Death for so I find the word fall taken very frequently in Scripture for Perishing by a Violent death as falling by the sword Exod. 32. 28. Hos. 5. 5. 7. 7. or by the Pestilence 1 Chron. 21. 14. 1 Cor. 10. 8. Tyrants seldom go to their graves in Peace Most of the Caesars fell by the hands of the people q. d. If you be like Tyrants in sin expect to be like them in Punishment as I cast them out of their Thrones for their Insolence and Violence so will I cast you out and you shall fall like one of these Tyrannical Princes 3. Others take it for the falling as the Princes of other Nations q d. though you are the Princes of Gods people yet are you not thereby Priviledged from the Arrest of death for the most gracious Saint dyeth as well as the most notorious sinner Grace is an Antidote against the poyson of death but not a Preservative against undergoing death 4. Others take it for a falling from an high and flourishing condition so as they shall be had in contempt of all This is a truth and the word fall is oft so used in Scripture Isai. 3. 8. Psal. 118. 13. Ier. 51. 8. But this sense is too strait for this place The Exegesis implies a greater falling then from their estates 5. Other learned men render the words thus And ye shall fall like others or ye shall fall like one of the Vulgar But this Version will not hold and that for two Reasons 1. It hath no foundation in the Original nor in the Septuagint nor in any of the Oriental Versions 2. It is a pure Tautology ye shall die like Adam i. e. like ordinary men and shall fall like one of the Vulgar i. e. like ordinary men The three first senses are most genuine as agreeing best with the Original the sense of the Text and the like Scripture phrase The sum and substance of all is this q. d. It is true I have said and I say so still that ye are by office Gods and by Commission ye are all the sons of the most high God whom he hath intrusted with some part of his Iudiciary power but yet this doth not exempt you from Mortality for though in Dignity you are above others yet Death will level you and you must to the grave as well as others who are ordinary men and as others of your own rank have have done before you and then you who have Iudged others shall be judged with others for after death comes judgement Observation 1. The Scriptures of the Old Testament are the Word of God Christ cites this very Text in the New Testament Iohn 10. 34 35. against the calumniating Pharisees yea Christ and his Apostles to shew the divine authority of the Old Testament even in Gospel times did fetch Arguments oft-times out of the Old Testament to confirm their Doctrine and practice About 400 places are cited out of the Old Testament in the New But of this I have spoken elsewhere at large Observation 2. Magistrates have their power and commission from God It is he that said and it is his Word that comes to them which makes them Gods on earth Magistracy is no fancy of mans inventing nor plant of his planting for then it had long since been rooted up by those sons of Beâ—ial that have so oft opposed it yet could never prevail against it If God had not been in this Bush so oft set on fire it had been consumed long ere this it could never have stood so many thousand years against the rage and fury of men and Devils We may use the same Argument to prove the Divinity of Magistracy which sometimes we do to prove the Divinity of the Scriptures viz. the strange preservation of it in all revolutions and changes amidst those wars and confusions which have been in the world Some indeed have thrown off their Governours but never yet could throw off a Government As soon as one is off another is in the saddle yea so connatural it is to the Principles and notions of mans mind that a Government is found even amongst Heathens where no Scripture is found to teach it But of this see more on Verse 1. Observation 3. It is lawful to give Titles of honour even to wicked Magistrates Those in this Psalm were none of the best yea all things considered they were as vile as the vilest yet you see the Holy Ghost gives them their Titles of honour still I have said ye are Gods and as if that were not sufficient he presently adds and ye are All mark that not good Magistrates only but also the bad even All in respect of their place and office are the children of the most High which may for ever silence those sots which say we may give
his beauty and bravery having all creature comforts about him yet even then he is but vain yea Vanity and not only in some measure Vain but altogether Vanity Man at his best is the very Universe of Vanity and to put this further out of doubt the Holy Ghost puâ—s a double seal to it one at the beginning of the sentence and another at the End Verily lets it in and Selah shuts it up Implying that it is no doubtfull or probable thing but a most certain truth Observation 4. Death is a fall It is so to all they fall from the society of men to the company of worms at death we fall from every thing save God and godliness our good works will follow us to Heaven the comfort of them will endure for ever Rev. 14. 13. 1 Iohn 2. 17. 2. Yet sâ—me shall fall more stairs and stories then otheâ—s as â—râ—nces Rulers and the Grandees of the world The higher your standing is whilest you live the lower ye â—all when ye die and therefore when Abner was slain it is said a Prince and a great man was fâ—llen in Israel 2 Sam. 3. 38. 39. Such fall from their richest Treasures delightfullest Pleasures stately Mansions dear Relations yea from whatsoever is called the good of this world Iob 7. 7. Your eyes shall no more see good you must now bid farwell to all your creature delights as you brought nothing into the world so you shall carry nothing out 3. Some yet fall lower then others as Tyrants and wicked men who fall from earth to hell Psal. 9. 17. The wicked shall be turned into Hell and all the people that forget God he casts down the mighty from their Seats in fury Few Tyrants but come to violent deaths and miserable ends as we see in Zachariah Shallum Pekahiah and Pekah who in a short time were cut off by violent deaths Hos. 7. 7. 10. If the Rulers of God people will be like the Rulers of the world in Pride and Oppression they must expect to be like them in punishment and to fall as those Tyrannical Heathen Princes have done before them for God is no respecter of persons or priviledges but is the same in all ages to the same sinners VERSE 8. Arise O God judge thou the earth for thou shalâ— inherit all Nations IN the first Verse we had the Psalmists Preface in this last Verse we have his Petitory Conclusion The Psalmist seeing the gross stupidity of the Judges of those times how no warnings would work upon them no complaints stir them no sense of their mortality affect them by a sudden Apostrophe he turns himself to God and betakes himself to his prayers Arise O God Iudge thou the earth Before he spake in the person of God to those Rulers he leaves them now as desperate and past cure and betakes himself to God Arise O God Where we have 1. The Substance of his Suit or matter of his Prayer viz. that God would arise and judge the earth 2. A Reason drawn from the Dominion and Universal Soveraignty of God over all the world For thou inheritest all Nations Arise q. d. hitherto O Lord thou hast sate still and concealed thy power though Justice hath been turned into Wormwood and Righteousness into Hemlock now theâ—eâ—ore arise O Lord and take the the Throâ—e relâ—eve the oppressed right the wrongâ—d and set all things in order which have been so long in coufusion Thâ—s word arise by an Anthropopathy is given to God when he exerts and puts forth his power which seemed to sleep and lie dormant for a time suffering his people to be afflicted whilest the wicked flourish in punishing the wicked and delivering his people out of trouble So the word is used Numb 10. 35. Iob 31. 14. Psal. 44. 23 24 59. 5. 68. 1. 76. 8 9. Zach. 2. ult O God Elohim i. e. O thou Creator Governour Prince and Judge of all the world so much the word implies O thou Absolute Universal Supream and Righteous Judge do thou now arise and Judge these unrighteous Judges of the world Iudge thou the earth i. e. the men of the earth q. d. since Justice is perisht from the earth and men are so corrupt and careless that they will not do Justice but abuse their power do thou therefore O Lord take the power into thine own hand and excute Justice â—or the oppressed and the needy For thou dost inherit or thou dost possess all Nations q d. All Nations of the world and amongst the rest these oppressed ones are thine by a true Right and Inheritance it concerns thee therefore to take notice of them and to right them in their wrongs and not to suffer unrighteous Judges to oppress and slay them at their pleasure Psal. 74. 21. Or Thou shalt inherit or thou shalt possess all Nations q. d. Thou whether they will or no shalt have power over Jews and Gentiles for thou art Lord Paramount and the true Possessor of all Nations they are all within thy Jurisdiction add Dominio aâ—d therefore seeing that office belongs to thee â—â—ke it into thine own hand and do Justice for thy people Let no Tyrant take thy right and authority from thee for thou dost and for ever shalt possess as thy proper peculiar all Nations whatsoever Question But how comes the world to be câ—lled Gods Inheritance when the Church of God is frequently calleâ— his Portion and his Inheritance Deut. 32. 9. Psal. 135. 4. Isai. 19. ult Mal. 3. 17. Answer The answer is eaâ—â—e 1. All the world is Gods Inheritance by right of Creation and perpetual preservation But his Church is his by right of Redemption and peculiar appropriation to himself It is his portion and peculiar Treasure above all people he looks upon all the world but as lumber dross and refuse in comparison of his people Psâ—l 119. 119. They are his Jewels his * Segullah his sâ—lect portion and rich treasure which he values at the highest rate Some would make this Verse a Prophesie of the Kingdom of Christ when all Nations shall be subdued to him and be given him for his Inheritance according to that Psal. 2. 8. Heb. 1. 2. Rev. 11. 15. But the Prophet speaks not here of Christ or of the last Judgement but of the General providence of God whereby he governs the Kingdoms of the world with the Scepter of righteousness Gen. 18. 25. Eccles 3. 17. defending the good punishing the bad preserving Laws publick Peace Justice and Order and though he hath committed the custody of these to Magistrates who are his Deputies yet he himself is the chief Judge and when they neglect their duty then he appears The sum of all is this O Lord since the iniquity of ungâ—dly Mâ—gistrates is so exceeding great not only amongst thy own people but even through the whole world righteousness is fled and justice cannot be found the
at him O how just was God that rather then violate the least Tittle of his Law would sign a warrant with his own hand and confirm the Commission with his own Seal for his dearest Sons execution Thus should Magistrates hear and determine without any respect to friends or relations Prov. 24. 23. To have respect of persons is not good yea it is very evil Magistrates must hear the cause not the person and mind not the man but the matter which is brought before them David was faulty and he smarted sharply for it iu sparing Amnon guilty of Incest and Absolom guilty of Murder because they were his Sons But Levi did nobly who said to his Father and to his Mother I have not seen him neither did he acknowledge his brethren nor knew his own children Deut. 33. 9. Pompey aspiring to the Roman Empire and perceiving that Cato was against him sent his friend Minucius to Cato to demand his two Nieces One for himself the other for his Son But when the Messenger had delivered his errand Cato gave him this Answer Go tell Pompey Cato is not to be won by women as long as Pompey shall deal uprightly I shall be his friend and in a greater degree then any marriage can ever make me Surely this Moralist will condemn many Christian Rulers of whom it is said that the Sun might assoon be hindred from running his race as he from doing what was just and upright God will not upon any pretence whatsoever have his own person accepted Iob 13. 8. much less the persons of men Secondly In not sparing or fearing any for their greatness Rulers ought to be men of courage Exod 18. 21. The fear of man bringeth a snare Prov. 29. 25. and is often the cause why justice is perverted Pilate feared Caesar Iohn 19. 12 13. and therefore against his conscience condemned Christ. The great God of heaven feareth none spareth none for their glory or greatness He putteth the mighty out of their Seats Luke 1. 52. He bindeth Kings in chains and Princes in Fetters of Iron Psal. 149. 8. The day of the Lord shall be upon all the Cedars of Lebanon that are high and lifted up and upon all the Oaks of Bashan and upon all the high Mountains and upon every high Tower and upou every fenced Wall Isa. 2. 12 13 14. He is the Almighty Alpowerfull God and therefore cares not for any might or power of man Thus the Gods on earth should do justice on all great as well as small fearing none but the God of heaven Deut. 1. 17. you shall not be afraid of the face of man for the judgement is Gods Papinianus is worthy of eternal memory who chose rather to die then to justifie or excuse the fratricide of B ssianus the Emperour Holy Iob as he was eminent for fearing God so likewise for not fearing men Iob 29. 17. I brake the jaw of the wicked and pulled the spoil out of his teeth Great men oftentimes are like Lions or ravenous Beasts that prey on others without fear or pitty Now the care of this pious Magistrate was to secure his people against such oppressors When David kept his Fathers sheep and there came a Lion and a Bear and took a Lamb out of the stock David rose after the Lion and smote him and took the Lamb out of his mouth 1 Sam. 17. 34. Every Magistrate is or should be a Shepherd God saith of Cyrus He is my Shepherd Isa. 44. ult The man after Gods own heart was called to seed his people Israel Psal. 78. 70 71. Homer calleth Agamemnon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shepherd or the feeder of the people And when Lions or Bears men that are great and strong come to devour their flock they ought to protect or defend them He is a base hireling that hides his head when the Wolf cometh in the night though he endeavour to preserve his sheep from injury by the flies in the day For one Wolf will do more mischief in a night then a thousand flies in a year As the day of judgement will make no difference between great and small rich and poor noble and ignoble for then the Kings of the earth and the great men and the rich men and the chief Captains and the mighty men will hide themselves in the dens and in the rocks of the Mountains and will say to the Mountains and rocks Fall on us and hide us from the wrath of the Lamb Rev. 6. 15 16. so should not the day of executing justice in this world The impartiality of God and also of the Gods consisteth in not taking gifts God is no taker of gifts 2 Chron. 19. 7. Riches prevail not in the day of wrath Prov. 11. 4. Neither silver nor gold can deliver them from his indignation Zeph. 1. 18. Thus should Magistrates resemble his Majesty not perverting justice either for having or for hope of a reward A bribe received or expected clogs or obscures the course of Justice A golden pen must not write the discharge when the hand of a Judge is greased with gold it cannot hold the sword of justice but will let it slip at least strike very partially Thou shalt not wrest judgement thou shalt not respect persons neither take a gift for a gift doth blind the eyes of the wise and pervert the words of the righteous Deut. 16. 19. The Roman story telleth us of two persons that were Competitors for some place of preserment and that a Senator being asked for which of the two he would give his voice answered For neither because saith he One hath nothing and the other hath never enough He knew that poverty and covetousness are both unmeet qualifications for a Ruler The former maketh Magistracy obnoxious to contempt and derision and the latter prompteth the Magistrate on to injustice and oppression A Ruler that is a bribe-taker is a Thief in Robes and is only differenced from those that are in rags by this that the height of his place doth increase his sin and aggravate his condemnation I come now from the Explication to the Application of the doctrine This truth will be usefull First by way of Information If the God of heaven hath appointed Magistrates to be Gods on earth it informeth us that Magistracy is of divine Authority Government is not an invention of some men who desire to Lord it over others but it it the Institution of God I have said ye are Gods The Schollars of Pythagoras counted his Ipse dixit to be sufficient Surely then Gods saying it must be an establishing it to us If where the word of a King is there be power Eccl. 8. 4 then questionless where the word of a God is there is warrant enough for any Office Now this is the Word of God which cometh to the Magistrate as Christ saith Iohn 10. 35. authorizing him and appointing him to that Ordinance The Magistrate is therefore