[The magistrates scripture.]

THE MAGISTRATES SCRIPTURE.

THE MAGISTRATES SCRIPTVRE.

PSALM. 82. 6. 7. I have said ye are gods, and ye all are the children of the most highest, but you shall die like men & fall like one of the Princes.

PSALME. 82. 6. 7. I haue said yee are gods, and yee all are the children of the most highest, but you shal die like men & fall like one of the Princes.

I May call this text the Magistrates scripture, considering the state of kings & governors, how much good they might do, and how little they perform. God becomes a remembrancer unto them, and first shows what a high calling Princes and rulers have: and then least they should be proud of it, ⟨p. 2⟩& make their magistracy a chair of ease, he turns upon them again, as though he had another message unto them, & tells them, that though they be above other, yet they shall die like other: and though they judge here, yet they shall be judged hereafter, and give account of their stewardship how they have governed, as strait as their subjects how they have obeyed. A good memorandum for all in authority so to deal in this kingdom, that they lose not the kingdom to come.

I May call this text the Magistrats scripture, considering the state of kings & gouernors, how much good they might do, and how little they performe. God becomes a rememberancer vnto them, and first shewes what a high calling Princes and rulers haue: and then least they should be proud of it, ⟨p. 2⟩& make their magistracy a chaire of ease, he turnes vpon them againe, as though he had another message vnto them, & tels them, that though they be aboue other, yet they shall die like other: and though they iudge here, yet they shall be iudged hereafter, and giue account of their stewardship how they haue gouerned, as straite as their subiectes how they haue obeyed. A good memorandum for all in authoritie so to deale in this kingdome, that they lose not the kingdome to come.

I have said ye are gods, &c. How can he call them gods, which calls himself the only God, & saith, there are no more gods but he? Isaiah 44. 5. 45. 21. I have made thee Pharaoh his God, saith God to Moses, Exod. 7. 1. because he had given him power to speak unto ⟨p. 3⟩Pharaoh in his name, and to execute his judgements upon them. Out of this name, Rulers may learn how to govern, & subjects how to obey. As inferior Magistrates do nothing but as the superior Magistrate prescribeth: so they which rule under God, for God, must rule by the prescript of God, and do nothing but as their conscience tells them that God would do himself. Therefore they which use their power against God, which bear the person of God, and execute the will of the devil: which make laws against Gods law, and be enemies to his servants, are worse then Balaam, which would not curse whom God blessed, and so much as in them lieth, make God a liar, because they cannot so well be called gods as devils; such gods go to hell.

I have said yee are gods, &c. How can he call them gods, which cals himselfe the onely God, & saith, there are no more gods but he? Esay 44. 5. 45. 21. I haue made thee Pharao his God, saith God to Moses, Exod. 7. 1. because he had giuen him power to speake vnto ⟨p. 3⟩Pharao in his name, and to execute his iudgements vpon them. Out of this name, Rulers may learne how to gouerne, & subiects how to obey. As inferiour Magistrates do nothing but as the superiour Magistrate prescribeth: so they which rule vnder God, for God, must rule by the prescript of God, and do nothing but as their conscience tels them that God would doe himselfe. Therefore they which vse their power against God, which beare the person of God, and execute the will of the diuell: which make lawes against Gods law, and be enimies to his seruants, are worse then Balaam, which would not curse whom God blessed, and so much as in thē lieth, make God a lier, because they cannot so wel be called gods as diuels; such gods go to hell.

I have said ye are gods, &c. First this name informs us what kind of rulers & magistrates we should choose. Those which excel all other men like gods amongst men: for a king should be a man after Gods own heart like David, as all those whom God set over his people in his mercy, and not in his anger, had some note of excellency above the rest, which God chose them by, as it is the Magistrates mark: the mildest man, Numb. 12. 3. or the wisest man, 1. Reg. 4. 31. or the justest man, Heb. 7. 2. As though if all these had met in one, the Inquisition should have stayed there, & all give place to him: but our virtues are so singled that he which was called the mildest, is not called the wisest, and he which was called the wisest is not called the justest, as ⟨p. 5⟩though God found some defect in his own election, for when he chose one mild, another wise, and another just: he showed that he would have one which is mild, and wise, & just, like himself. Elisha thought that the single spirit was not enough, but required that the spirit of Elijah ¹might be doubled upon him, because he was a Prophet which should teach other. So we should pick out them which have a double spirit to be Magistrates, because they must govern other; as God picked forth Joshua in Moses his room. He might have chosen many out of all Israel, which had the spirit of wisdom, but he chose Joshua, of whom he saith that he was full of the spirit of wisdom, Deut. 24. 9. Showing that if one be better then another, he ⟨p. 6⟩should be chosen before the rest. Therefore Samuel went over all ²the sons of Ishai, to anoint a successor to Saul, and put back one after another which thought themselves fit: yet there was but one amongst them which pleased God, & the Prophet could scarce discern him: so necessary it is that this choice be committed to none but the godly, because he which would have chosen the best, yet liked another before him. Therefore there was such a scrutiny

so let better take their place, for they which are called gods must be like God. If all should be holy as he is holy: how much more should they be pure as he is pure, wise as he is wise, just as he is just, which bear his name, which supply his person, and guide the world to good or evil. If the race should be to the swift, and the battle to the strong, then as Saul did exceed all the men of Israel from the shoulders upward: ¹so he which commands other, should exceed other in gifts of grace, that they may know him from the rest, and say this is he that excels the rest in virtue, as Saul did in stature: like the king of Bees, which is fairest of all the hive. Therefore ⟨p. 8⟩if Pharaoh would let none but Joseph govern Egypt, in whom was the spirit of God, Gen. 41. 38. much more ought Christian Princes in the choosing of Josephs in their common wealths. And therefore they ought not to be like Rehoboam, which made them his counsellors, whom he should have banished the court, 1. Reg. 12. 8.

so let better take their place, for they which are called gods must be like God. If all should be holy as he is holy: how much more should they be pure as he is pure, wise as he is wise, iust as he is iust, which beare his name, which supplie his person, and guide the world to good or euill. If the race should be to the swift, and the battell to the strong, then as Saul did exceed all the men of Israell from the shoulders vpward: ¹so he which commaunds other, should exceede other in gifts of grace, that they may know him from the rest, and say this is hee that excells the rest in vertue, as Saul did in stature: like the king of Bees, which is fairest of all the hiue. Therefore ⟨p. 8⟩if Pharao would let none but Ioseph gouerne Egypt, in whom was the spirite of God, Gen. 41. 38. much more ought Christian Princes in the choosing of Iosephs in their common wealthes. And therefore they ought not to be like Rehoboam, which made them his counsellers, whom he should haue banished the court, 1. Reg. 12. 8.

Secondly, this extolleth the calling of Magistrates, as Jacob honoured Josephs children, when he said they should be called after his name: so God honoureth the Magistrates, when he gives them his own name, calling them gods, as though there were a kind of godhead in them. These things pertain to the wise and they themselves do not always see it: yet he which hath a ⟨p. 9⟩spiritual eye, and carrieth the pattern of God in his heart, may see another likeness of God in Magistrates then in common persons: as the builders of the temple had a special wisdom and spirit, which God gave them for that work which they were chosen unto. So when Samuel had anointed David, he saith that the spirit of the Lord came upon ¹David from that day forward, as though he had another spirit after, then he had before. So there is a difference between kings and subjects: though they be not gods, yet they are liker God then other: the Prince is like a great image of God, the Magistrates are like little images of God, appointed to rule for God, to make laws for God, to reward for God, to punish for God, to speak for God, ⟨p. 10⟩to fight for God, to reform for God: and therefore their battles ²are called the Lords battles, and their judgements the Lords ³judgements, and their throne the Lords throne, and the kings themselves, his kings, to show that they are all to god like hands: by some he reacheth mercy, by some justice, by some peace, by some counsel, as Christ distributed the loaves and the fishes ⁴by the hands of his disciples: this God requires of all, when he calls them gods, to rule as he would rule, judge as he would judge, correct as he would correct, reward as he would reward, because it is said that they are in stead of the Lord God, to do ⁵as he would do. This is a good study for Magistrates in all their judgements to consider, what ⟨p. 11⟩

Such a thought must needs level ¹the way before them, and put them in mind of a good and just, and holy judgement, because God is good, and just, and holy.

Such a thought must needs leuell ¹the way before them, and put them in minde of a good and iust, and holy iudgement, because God is good, and iust, and holie.

1. 1Deut. 17. 19.

Thirdly, they are called gods, ⟨p. 12⟩to teach them how they should govern, howsoever other care for the glory of God, the performance of his will, the reformation of his church, Princes, and rulers, which are gods themselves, are to do the business of God as their own business: because they are gods, Gods business is their business, Gods law is their law, Gods honour is their honour. When the king, or judge, or magistrate doth seek the kingdom and glory of God, he should think that he seeks his own kingdom and glory, and therefore seek it and further it as earnestly & diligently as he would his own, and rule and judge, and speak, and punish, and consult, as he would for himself: even as David counted Gods ¹foes his foes, and Gods friends his friends: and Moses persecuted ⟨p. 13⟩²them which were Idolaters against ³God, as he did them which were traitors to him.

Thirdly, they are called gods, ⟨p. 12⟩to teach them how they should gouerne, howsoeuer other care for the glorie of God, the performance of his wil, the reformation of his church, Princes, and rulers, which are gods themselues, are to doe the businesse of God as their owne busines: because they are gods, Gods businesse is their busines, Gods law is their law, Gods honour is their honour. When the king, or iudge, or magistrate doth seek the kingdome and glorie of God, he should thinke that he seekes his own kingdome and glorie, and therefore seeke it and further it as earnestly & diligently as he would his owne, and rule and iudge, and speake, and punish, and consult, as he would for himselfe: euen as Dauid counted Gods ¹foes his foes, and Gods friends his friends: and Moses persecuted ⟨p. 13⟩²

Fourthly, they are called gods to encourage them in their office, and to teach them that they need not fear nor dread the persons of men, but as God doth that which is just and good without the jealousy of men; so they should forget themselves to be men, which are led by the arms between favour and fear, and think themselves gods which fear nothing. This boldness is so necessary in them, which should judge all alike, that in Deut. 3. 28. Moses encourageth Joshua: in Joshua. 2. 18. the people encourage him: in the 9. verse, God doth encourage him, saying, that he will be with him: but here he is with him, for hearing God call them gods, shows that God ⟨p. 14⟩is there, nay, that they are as God, which pours such a princelike ¹spirit upon them, as he did upon Saul, so soon as he was king. So hearing that they are gods, it should change them, and make them excel the order of men, until they resemble God, after whom they are named: as Solomon studied ²and prayed till he was wiser then all that he governed. Then ³they need not blush to read this testimony, I have said ye are gods, &c. or else it will seem a check unto them. As many sit in gods place, and yet never knew that the scripture called them gods, nor ⁴why they have this name no more then Naball: so many play Nabal in their offices, and are readier to ask who is David? who is Christ? when his cause comes before them, then speak or do ⟨p. 15⟩any thing for him. But the women go before them like Abigail, as though God would shame them with the weaker vessel. Doth any man but they forget his name? Princes and rulers have many names of honour, but this is the honorablest name in their titles, that they are called gods: other names have been given them of men for reverence or flattery, but no man could give them this name but God himself. Therefore their name is a glass wherein they may see their duty, how God doth honour them, and how they should honour him, and think what am I more then he, that God should set me in his own chair, & give me his own name more then to another? he hath not done so to all. They which are called his children are happy, they which are

but this word is enough to put them in mind of all that they should do: think that ye are gods, and it will make you ashamed to obey the devil, or the world, or the flesh in any thing. Therefore how can that Romish Antichrist, which sits in the ¹temple of God with his kings & Magistrates, and set themselves against God be called gods? Are they gods where Gods cause is worst heard? are they gods which make laws against God? Are the gods persecutors of Gods children? Nay doth he notly which calls them ⟨p. 17⟩noble, or sovereign, or gracious? If they deserve not their titles, how do they deserve their places? Can they think of their names and not be abashed? Can they sit down in Gods place and speak against him? judge against him? decree against him? Doth iniquity become gods? doth partiality become gods? do bribes become gods? They are greedy gods, Idol gods, belly gods, and may be termed gods, because they are like ²the God of this world, which do but stay like Nebuchadnezzar, ³until their iniquities be full, that they may be cast out like beasts, a derision to them whom they govern.

but this word is enough to put them in minde of all that they should do: thinke that yee are gods, and it wil make you ashamed to obey the diuel, or the world, or the flesh in any thing. Therfore how can that Romish Antichrist, which sits in the ¹temple of God with his kings & Magistrates, and set themselues against God be called gods? Are they gods where Gods cause is worst heard? are they gods which make lawes against God? Are the gods persecuters of Gods childrē? Nay doth he notly which cals thē ⟨p. 17⟩noble, or soueraigne, or gracious? If they deserue not their titles, how do they deserue their places? Can they thinke of their names and not be abashed? Can they sit downe in Gods place and speake against him? iudge against him? decree against him? Doth iniquitie become gods? doth partialitie become gods? do bribes become gods? They are greedie gods, Idol gods, belly gods, and may be termed gods, because they are like

But they which regard this honourable testimony of God, as Nehemiah said, when he was tempted ¹to fly, should such a man as I fly? So ⟨p. 18⟩when they are tempted with bribes, say, should such a man as I take bribes? Should such a man as I do wrong? Should such a man as I be a liar? or swearer? or a scoffer? or a drunkard? or a gamester? or an usurer? or a profaner? upon whom all eyes are set to take their example, and would hearken sooner then unto God himself? Then he resolveth to rule according to his name, knowing that all the souls which might be won by him, shall be required of him, as the sins of Israel were imputed to Jeroboam. Thus God doth flatter them as it were to profit them, ²and calls them gods, to teach them their duty to God. All should be godly, but they should be like gods: that is, as I may say, more than godly, or the next to God in godliness. If any come between, they ⟨p. 19⟩loose their honour, and should think themselves put down like a guest which is set lower, or a Justice turned out of his office. For so God doth humble them, and disgrace them which dishonour their callings, as he did Saul when the princely spirit departed from him, his sons & his daughters, and his subjects did favour ³David more then him, that he ⁴could do nothing with them: because God did not love him, he would not let his servants love him: but when David came to the ⁵crown, because he had grace with God, he prospered in all that he went about, & reformed what ⁶he would; for the Lord (as he saith) subdued the people to him, that is, made them incline to his will: as we read of Saul, in the beginning of his reign before he had ⟨p. 20⟩

Thus their name tells them how they should rule, and by consequent, teacheth us how we should obey. God calls them gods, therefore he which contemneth them contemneth God: God calls them fathers, therefore we must reverence them like fathers: God calls them Kings, Princes, Lords, judges, powers, rulers, and governors, which are all names of honour: & shall we dishonour whom God doth honour? Our first lesson ⟨p. 21⟩is, Fear God: the next is, Honour ¹the king, 1. Pet. 2. 17. We may not put king before God, nor any other before the king, that is as Paul interpreteth, We must obey ²for conscience sake, not against conscience, for them we put the king before God, which Christ saith, have no power but from God, & ³therefore cannot make themselves magistrates, no more than they can make themselves gods. As none but God could give this name, so no man which exalteth himself can challenge this honour, no more than ⁴Simon Magus was greater because ⁵he called himself a great man; but they to whom God saith, I have called you gods, as though he had the naming & appointing of them. Every power is from God, for by nature ⁶no man can challenge power over other, but by the word: & therefore ⟨p. 22⟩every soul which is subject to God, must be subject to them, for ⁷he which calls them kings, calls us ⁸subjects: this is their patent, as the queen of Sheba said to Solomon,