The Beautify of Magistracy, Part 1 · Subpart 1
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.foreign, in intimo. Aquila.
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,*Eloa… is the singular Number. 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.See this Point fully cleared in those elaborate Annotations of Mr. Ley on Gen. 1. 1. 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.Verbum singulare simplicissimam Dei essentiam; nomen autem plurale designat tres personas. Bucan. loc. 1. pag. 7. ubi plura. Consule à Lapide in Gen. 1. 1. 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 …it; standing is a posture of Observation; he standeth to look up, in,Stat in omni concessu judicum ut ipsorum Dominus, & judiciorum author. Tremel. 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*Nitsab, stans; i. e. commoratur ibi. Cald. Paraph. V. Schools… Guard. Rule 56. Participia haec extensa sunt ut loquuntur Scholastici) ideo que actus continuos denotan…, ut Micah 7▪ 18, D…us est condonans iniquitatem, Christ…s est foreign tollens (i. e.) ille qui semper tollit peccata mundi. 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.In Coetu Dei fortis. Hieron. Calvin. Tremel. i. e. in medio judicum quibus Deus praeect, id…o que eorum coetus coetus Dei hic appellatur. Mu…s. Tis 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.El est nomen Dei qu… sig…ificatur Deum esse suâ …ssenti… fortissimum, imm… ipsam fortitudinem, à quo omnis fortitudo emanat. Polanus. Both Translations are right for sense, but the words in the Letter run thus; God standeth in the Co…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.Gnedah, Coetus, conventus, Congregatio; significat ordinatam Congregationem qualis est populi qui regitur justis l…gibus. Moller. u…cun▪ refulgeat Dei gloria in singulis mundi partibus, praecipuum tame… lumen hac in parte emittit, dum legitima gub…rnatio inter mortales viget. Calv. God delights not in Tumultuary routs, or seditious heaps, where there is no Law, no Rule, no Order; but he being the God of Order, delights to dwell amongst his people who delight in Order; and especially amongst the Rulers of his people, who are deputed by him to Rule in Righteousness.
He judgeth (as he will judge) amongst the Gods.
These words are Exegetical and help to illustrate what he had said before.Ishpot. judicabit. Heb. i. e. Sicut ab initio judicavit, ita & nunc judicat, & semper judicabit. God standeth in the Congregation of God. Whats that? Why he judgeth as Supream amongst the Judges of the world; he stands not as a Cypher, or a bare Spectator, but he himself makes one amongst them.
1. He judgeth Actively amongst them, we look upon men and think the judgement is theirs,Shaphat, judicavit, punivit, animadvertit, vindicavit, bonus defendendo, & malos puni…ndo. Leigh. but tis God that exerciseth judgement amongst them; he knows the Causes, directs the Judges, and executes the Sentence. Judges are but Deputies under God; the work of judging properly and principally belongs unto him, and therefore he is said, not only to be amongst them, but in the very*Kereb, medium, significat quicquid est propinquissimum & intimum. Gen. 48 16. Psal. 5. 9. & 49. 11. Pagnin. midst of them, to let them know that none of their consultations or actings are hid from him.
2. Passively, he is so in the midst of these earthly Gods, that if they do unjustly,Elohim judicat, Elohim i. e. summus & coelesti…; Elohim judicat inf…riores & terrestres Elohim, quibus divinam suan potestatem regendi & judicandi communicavit. a Lapide. Regum timendorum in proprios gr…ges; Reges in ipsos imperium est Iovis. Seneca Tragoed. he'l execute Justice on them, and judge the Judges of the world; for though they be great, yet there is a greater then they, to whom they must shortly give an account.
Quest. Some may demand Who are meant by Gods here?
Answ. By Gods here is meant Judges and Magistrates (as our Saviour interprets it, Iohn 10. 34. who are Gods Lieutenants and Vice-gerents, appointed in his stead to administer Justice to his people.
This Title in Scripture is taken 3. wayes.
1. Primarily and Properly.
2. Secundarily and Metaphorically.
3. Catachrestically and Abusively.
1. This Title of God (Elohim) is given Primarily, Properly and most Truly to God, who is the Creator and Governour of the world, and in this sence there is but one God. (1 Cor. 8. 6.) and besides him there is no Lord, Isa. 44. 6. & 45, 22.
2. Metaphorically and All…sively, and so there are Gods many, 1 Cor. 8. 5. Thus the holy Angels are called Elohim, Gods. (2 Sam. 28. 13. Zach. 1 2. 8. Psal. 8. 5. thou hast made him little lower then Elohim, which the Apostle calls Angels, Heb. 2. 6. & 27. So Psal. 97. 7. Worship him all ye Gods, i. e. all ye Angels of God. Now they are called Gods because of all creatures they are the most excellent, and the fairest representations of his Majesty, Wisdom , and Power, being alwayes ready to do his will in defending the Godly, and Punishing the Ungodly.
Some read the Text thus, God standeth in the Congregation of Angels: this is a truth, but not from this Text; for the Context clearly confutes it, ver. 2. How long will ye judge Vnjustly? So that tis plain he speaks not of Angels who are perfect, but of men who may and do err and act unjustly.
2. The Title is applied to Magistrates and Iudges, Exod. 21. 6. & 22. 28. Deut. 19. 7. Psal. 82. 6. & 138. 1. And least any should think that this is an Old Testament Title only, we find Christ himself making mention of it in the new,Gubernatio est divina quaedam virtus, ideó que vocat Deus Magistratus omnes, Deos, non propter creationem sed propter administrationem quae est solius Dei: Qui igitur est in regimine, est quasi incarnarus Deus. Luther. Iohn 10▪ 34, 35. Neither is the Title given only to one or two, but it is given generally to all Magistrates, be they good or bad. Ver. 6. I have said ye are Gods; i. e. ye are all Gods and Sons of the most High; not by Regeneration and Adoption; but in respect of your Profession and the Office which you bear.
Now they are called Gods, 1. Not Essentially or by Nature, for we see they die as other men, but by Participation, Representation and Office; because they do in a sort participate of Gods Dignity,Dii dicuntur Partitipativè, nuncupativè & Analogicè, non essentialiter & naturâ. Authority and Power; as Stars borrow their light from the Sun, so do Rulers their power from God. He hath set them in his place, and therefore he gives them his Title, because they are Deputies under him to execute justice in the world.Dii vocantur homines admiratione dignf, praesertim qui al…is praesunt, ideo que Metaphoric…s propter communicatam à Deo potentiam at que officium aliis ope… ferendi, eos que defendendi, sustentandi, fovendi, mundum, regna Urbes que regendi. Polanus. Humani Ioves. Plautus. There is foreign, a sparkle of divine Majesty appearing in Magistracy, yea God hath engraven a special note of his own glory and Image on them. So that by Analogy they may well be called Gods, as resembling God, in having the Power of life and death in their hand; hence the Apostle puts an Emphasis on this, That they are the Ministers of God, and rule for him, Rom. 13. 4.
2. This Title is given them, because God is pleased to bestow many excellent and Divine-Gifts of the spirit on them; hence tis that Moses is called Pharaohs God, (Exod. 7. 1.) because God had given him power to speak unto Pharaoh in his name, and to execute Vengeance on him. Though all Magistrates are not Regenerate, yet they may have many excellent, Heroick, Moral Virtues and common gifts of the Spirit, as Justice, Prudence, Patience, Temperance, Fortitude, Liberality, & to fit them for Government, Numb 6. 11. 17. 1 Sam. 10. 6, 9, 10. & 16. 13, 14. Acts 14. 11.
3. By Deputation from God whose Lieutenants they are, and to whom they must give an account for the male administration of their office. They derive their power from him as his Delegates by Commission, and so bear his Title.
3. The Title is used Catechrestically and Abusively, and so is attributed 1.foreign & nomine tenus. To Idols, Gen. 31. 32. & 35. 2 Exod, 12. 12. Iudg. 17. 5. 1 Cor. 8. 5. because Idolaters give divine worship to them, though by nature they are no Gods (Gal. 4. 8.) and therefore the Apostle calls them Nothing, 1 Cor. 8. 4. an Idol is nothing; though Materially 'tis Wood and Stone, yet formally 'tis nothing, i. e. tis not that which the Idolater conceives it is, 'tis not God, and there is no holiness in it; though foreign in the conceit and corrupt imagination of the Idolater 'tis a God, yet foreign and in truth tis nothing.Diabolus non est simpliciter Deus, sed illis est Deu… qui illum anteponunt Christo. Eramus.
2. To the Devil; he is called the God of this world; (2 Cor. 4. 4.) because the wicked of the world obey the Devils will before Gods will, and delight to do his works,Diabolus dicitur Deus respectu hominum, tum rati… nn perversae opinionis, tum ratione vitiosae & inordinatae subjectionis. Gerhard. (Iohn 8, 44.) and so make him their God, he Rules in them, and they readily obey him as their God.
3. Any thing that a man adores or esteems more then God, that is his God. Thus some men make Mammon and Riches their God, Iob 32. 24. others make their Belly their God,Amor tuus Deus tuus; illud est cui que Deus quod maximè colit, cui que totus servit, & sese sua que , omnia impendit. (P…il. 3. 19. Rom. 16. 18.) they are slaves to their Epicurean pleasures and lusts, serving them in stead of God.
Observations.
1. Tis requisite sometimes to Preface before we speak: especially when the matter is weighty, 'tis good to quicken attention by some serious, grave, Agumentative and nervous Preface. The Psalmist doth so here, ver. 1. there are almost as many Arguments as there are words in the verse, proclaiming the Majesty, Omniscience and all seeing eye of God;Quot verba, tot argumenta; quot dictiones, tot stimuli. the better to prepare us for that which followeth in the Psalm, wherein are matters of the greatest moment. Thus when the Lord publisht the Ten Commandments, the better to prepare us for the hearing and obeying of them, he sets a short, but pithy Preface before them. (Exod. 20. 2) I am the Lord thy God which brought thee out of the Land of Egypt, out of the house of bondage. Every word hath its weight. 1. I am Iehovah by whom you live, move and have your being. 2. Thy God by Creation and by Covenant. 3. That brought Israel out of Egyptian bondage, and have delivered thee from a far viler slavery and bondage, even from the slavery of sin and Satan, from the Curse of the Law, the guilt of sin, from Death, Hell and Wrath to come. So Christ himself set a Preface before the Lords Prayer, the better to prepare our hearts for the duty, according to that of Solomon Eccles. 5. 2.
Observation 2.
That there is a Trinity of Persons in the Vnity of Essence. V. Rive… in Gen. 1. 1. P. 5, 6.The Persons or Subsistences are three, yet the Divine Essence is but one, being equally communicated to all; hence these three are said to be one. 1 Iohn 5. 7. Mat. 28. 19. 1 Cor. 12. 4, 5, 6, 11. & 2. 13. 13.
Now let all the world dispute and wrangle their hearts out; yet these three or four Texts (if there were no more) are sufficient to settle any gratious soul in the truth of this point.
As for those Photinian, Arrian, Antitrinitarian, Socinian Hereticks, which are of late so rife amongst us, who list may see them fully and learnedly confuted in Dr. Owens Treatise against Blasphemous Biddle. Chap. 7. pag. 138. Dr. Cheynell in defence of the Trinity. D. Arnoldus contra Socin. cap. 1. q. 32. pag. 136. D. Prideaux Lect. 17. pag. 261. fol. Mr. Nortons Orthodox Evangelist, Chap. 2. & 21.
Observation 3.
Our God is the most mighty and powerfull God. He is nat only El, strong, but Elohim, Almighties or All-powers. All the weight and power that is in the Creature, 'tis in him Originally, Operatively,Elohim est unum è nominibus Dei, à potentia, robore & fortitudine Dei; Deus enim omnia potest. Ravanel. See more, Hieroms Ser. on Exod. 34. 6. on the word, El, Strong. Eminently. His Power is like himself infinite and Unspeakable, beyond the Tongues expression, or the hearts imagination. This may comfort us in adversity, God is able to raise us and deliver us, Psal. 34. 19. Though our enemies be great, yet our comfort is that there is a greater then they. Iob 32. 14. Eccles. 5. 8. Ephes. 6. 9. though we be weak, yet our Redeemer is strong, Ier, 50. 33, 34. this upheld those three Caldean Worthies, The God whom we serve is able to deliver us, Dan. 3. 16, 17. God is not only faithfull, but Almighty and powerfull to fulfill all his promises to his people. 2. It must keep us Humble in Prosperity; for as God hath power to give, so he hath power to take all from us if we abuse it to his dishonour. Hosea 2. 8. to 13. In his hand is our Life, Health, Wealth and all that we possess. Whom will we fear, if we fear not him?
Observation 4.
Magistrates must not desire to be solitary and Independent. As Affectation of Independency is an error in the Church, so also in the State; hence the Lord tells us here of a Senate and Assembly of Judges. God hath not committed this power to one Magistrate, for that would be a burden too heavy even for a Moses alone, Deut. 1. 19. But which is a great mercy, tis committed to many. One man (we say) is no man. Woe to him that is alone and hath none to counsell him. That which ruined Iulius Caesar, Julius Caesar Nec in dictaturâ, nec in consula…u cohsilio Senatus usus est, unde se & Remp. perditit. Idem fecit Nero qui Senatum capitaliter oderat. Suetorm.was self-conceitedness and refusing to consult with the Senate. What a sad condition would Nations soon be in if they were subject to the Will, Lust, and Tyranny of one, single man? Tis in the multitude of Counsellors that there is safety. Prov. 11. 14. Hence Moses appointed many Judges over the people, Exod. 18. 21, 22. Num. 6. 11, 16, 17. and we read of a Senate of seventy Elders and Senators which were appointed by God himself to rule the people, and he ordered Appeals from inferiour Courts, to which all cases of difficulty were re…erred both in Ecclesiastical and Civil affairs.Ne unus duntaxat judex a… forum sit, qui statim de quovis negotio ferat ultima… sententiam; à qua provscare non liceat: sed in unaqua que Rep. plures judiciorum gradus esse oportet, ut sit locus provocationi, Plato de Legibus. Lib. 6. Deut. 17, 8, 9, 10, 11. 2 Chron. 19. 8. to 11. Appeals are de jure naturae, they are founded in nature; even Reason tells us that 'tis unfit that any man should be a Judge, witness and accuser in his own cause; no wise or sober man will desire such Independency; Solitary Birds are usually Birds of prey; but Sheep, Bees, and Doves which are Congregative creatures, are most harmless and innocent.
Observation 5.
Magistracy is Gods Ordinance. Tis no humane device or Politick invention to keep men in awe; but its Original is from heaven; 'tis a Plant of Gods own Planting, which shall never be rooted up so long as the world endures, maugre the malice of all fanatick seditious Levellers whatsoever. Indeed when Christ comes to judgement at the end of the world, then and not till then he will put down all Rule and all Authority and Power; for in Heaven there will be no need of them, 1 Cor. 15. 24. God is the Author, Approver and Defender of Magistracy, from him they have their Mission and Commission; all that rule and reign, are either Missi, or Permissi: either sent by him (1 Pes. 2. 14.) or suffered by him. Usurpers by Permission and lawfull Governors by Comm…ssion from him; the one by his Providence and some kind of approbation, the other by his Ordinance and appointment; for there is no Power but 'tis of God; the Power is his, however men come by it, or however they abuse it; though many have not only acquired it by wicked means, but administred it in a wicked manner: yet still the Magistrates Authority not only Abstractly considered in it self, but Concretly in the person administring it is of God, Da…. 2. 21. & 4 32. Iohn 9. 11. Rom. 13. 1. the powers that are, they are of God; Permissio not at aliquod indultum, ordinatio verò mandatum; 2. Permissio est eorum quae displicent & improbantur; ordinatio verò est eorum quae cum voluntate & approbatione fiunt. Baldwin. Oc.whether the persons be good or bad, yet the Office is from him, and that not only Permissivè, Ordinativè, Directivè for so sin, sickness, are of God by way of permission, ordering and directing; but Magistracy is of God approbativè & mandativ… by way of approbation and command. They bear his name, they wear his Livery, they are imployed in his work, he takes their account and rewards them. Hence 'tis that in the Text their Assembly is called Gods Assembly; and their Throne Gods Throne. (1 Chron. 29. 23.) and their judgement Gods Judgement, (Deut. 1. 17. 2 Chron. 19. 6. The Iudgement is Gods, i. e. 'tis of God and for God; 'tis of God in respect of Ordination, and for God in respect of Administration. Hence the Apostle calls the Magistrate three times together in express terms, The Miniter of God, to defend the good, and punish the bad (Rom. 13. 4, 5, 6.) This he could not be, had he not his▪ Power and Authority from God. This made the Psalmist to counsel Kings and Judges not to cast away their office, but to submit to Christ and serve him in their places of Dignity, (Psal. 2. 10.) he doth not condemn them for being Kings and Rulers, nor doth he bid them leave their places, but he minds them of their duties; and yet it appears that this Psalm was penned for Gospel-times, when Christ should have the Heathen for his Inheritance, and the utmost parts of the earth for his possession: So that the Regulating of Magistracy being here enjoyned, the establishing hereof is also plainly implyed.
Magistracy is very antient. Murderers and Adulterers were to die by Law long ago, Gen. 9. 6. & 38. 24. and we read of Magistrates all along, as Ioseph, Moses, Ioshua, The Judges, the seventy Elders, Eli, Samuel, David, Solomen, Iosiah, Iehosaphat, Hez…kiah &c. these Godly men would never have born Rule if they had ever conceived that the Office had been sinfull. And least any should Object that these are Old Testament Examples, we read also in the New Testament of a Noble man or*foreign quidam, Beza. Viceroy that believed, (Iohn 4. 46. 50.) and Ioseph of A…imathea a Senator and honourable Conncellors, Mark 15. 43. and of a Deputy▪ Procon…ul, or Propraetor that was converted to the faith, Acts 13. 7. 12. and Cornelius a Centurion, Acts 10. 1 2 yet did they not leave their Office. The Eunuch that was Treasurer to the Queen of Candace, when he became a Christian, yet we do not read that he left his place, Acts 8. 38. Erastus the Chamberlain of Corinth, did not,V. Plura apud Suecanum de Magistratu Pars quinta. p. 594. because he was a Christian, cast off his government, Rom. 16. 23. So Constantine, Theodosius and other good men, kept their Magistracy still, which they would not have done, had it been unlawfull.
2. In Scripture we find Rules for Rulers (Exod. 18. 21. Deut. 1. 16, 17. & 25. 1. Psal. 2. 10. Rom. 13. 3, 4.) Now these would be in vain if there were no Rulers to observe them.
3. God oftsends men to the Magistrate for help in their distress, Exod. 22. 9. Deut. 17. 8. This God would not do if the Office were unlawfull.
Object. These are Old Testament proofs. Answ. Christ sends us to the Magistrate in the New, Mat. 5. 25. Luke 12. 58. Paul when in danger of his life, appeals to the Magistrate, which he would not have done, had it been a sin.
4. We are commanded to Pray for Magistrates (Gen. 20. 17 & 47. 10. Ier. 29. 7. 1 Tim. 2. 2) but if their Office were evil, we should rather pray against them; Now we are to pray for nothing but what is good and pleasing unto God.
5. Christ who is the eternal Wisdom of his Father, tells us that 'tis by him that Kings reign and Princes decree Iustice, yea Nobles and all Iudges of the earth, Prov. 8. 15, 16 not only Superiour, but also Inferiour Rules are appointed by Christ; he sets up not only Kings, but Princes and Nobles also; from him they have their Ordination, Conservation and Qualifications; 'tis he that gifts them with wisdom to make good and just Laws for the benefit and peace of their people. Tis he that pulls down one and sets up another in the Throne, and none may say unto him, What dost thou? Iob 9. 12 & 12. 18. & 34. 24.
6. The Lord commands Subjects to obey Magistrates and give Honour, and pay Tribute to them; this certainly implies (by the Rule of Relatives) that there must be Magistrates to whom this Honour and Tribute is due: And if every soul must be subject to the Higher Powers, then there must be Higher Powers; to which men must be subject. This enjoyning the duty of the Subject, doth establish the authority of the Magistrate; for they are Correlatives and Individuals.
7. That awe and dread which is in the hearts of men toward Magistracy,See 8. Arguments more to prove the lawfulness of the Civil Magistrate, in Dr. Featly against the Anabaptist. Article 6. p. 153, 154. argues that there is much of God in it. To see so many thousands of men of contrary dispositions, and perverse tempers, yet to live peaceably together under the Government of one man, shews plainly that the hand of God is here.
Object. But some may Object, that if God be the Author of Magistracy, how is it said (Hosea 8. 4.) They set up Kings, but not by me; they made Princes, and I knew it not.
Answ. The Answer is easie,Multa dicuntur non esse … Deo i. e. co jubente vel approbante, quae tamen non sunt sine Deo permittente & permittere volente. River. They set up Kings by Gods permission, but not by his Approbation. I knew it not (saith God) viz. so as to approve of it. Tis true, I let them go on in their own way, but I neither did, nor will take cognizance of what they do so as to bless them in it. Many a man Rules by Providence, not by promise. So then God doth not here disclaim the Ordinance of Magistracy, but the manner of chusing him, viz. in a mutiny, and without any respect to Gods will. Thus Ieroboam (of whom 'tis conceived the Prophet Hosea speaks) was chosen King by God, 1 Kings 11. 31. 35. 37. & 12. 15. 24. but the seditious and disorderly manner of chusing him is attributed to the people.