that which I please and prosper in the thing whereunto I sent it Isa 55.11 Word is not here to be restrained to the Word Preached but is taken in a large sence my Word of Command Promise Threatning my Word of Consolation Commination or Institution of mine Ordinances it shall all prosper in the thing whereto I sent it I appoint nothing that is not sufficient for its End Now the End of that Institution of Magistracy being the Glory of God and Good of the People in the praise of them that do well and punishment of those that do evil A vile person is no more a mean for it than a profane person is a mean for bringing Glory to God and doing Good to the People in the Ministry Object But may not a wicked Minister or Magistrate be an Instrument of good to others though he be bad himself Sol. 1. He may accidentally I have heard of a Natural Fool that hath been instrumental to convert a wicked man but he was never the fitter to be made a Minister of Christ therefore A wicked Ruler may accidentally be an Instrument of some good to a People but this is not Argument for the lawfulness of choosing such a one to the Government Magistrates are called Healers Isa 3.7 Leaders Isa 9.16 It is possible an ignorant person may hit upon a Medicine to cure a dangerous distemper but would any wise man choose him for his Physician ever the sooner A Fool Coward may possibly do a piece of good service once but is he therefore fit to be made a Leader It is altogether as absurd to affirm That a wicked or unworthy person should be made a Magistrate 2. But where there is one wicked Magistrate that doth good for the People there are twenty do mischief That now and then a wicked Magistrate doth good for the People may be written among Wonders and Prodigies not to perswade us to choose such a one again but to admire and adore the Wisdom and Goodness of God who brings good out of evil and makes wicked men sometimes become serviceable to him and his people contrary to their own inclinations 3. But if there be any wicked Magistrate who possibly doth some good yet he doth a great deal more hurt the evil outweighs the good 4. In a word That which makes any thing a Mean is the proportion it bears to the End if a thing be not adequate to the End 't is no Mean But a wicked and unworthy person though he may do some good accidentally in the Magistracy or may have some property or other commendable is not adequate to the End of Government Nero Vitellius Caligula the veriest Monsters in the World had some properties laudible Yea the Devil himself hath something of good he hath Knowledge and Faith and other things good in themselves but a wicked man wants those qualifications of true Wisdom Faithfulness and the Fear of God which might render him fit for accomplishing the End for which Magistracy was instituted O therefore if you have any zeal for the Honour of God shew it by standing up for those to be made Governours who truly fear his holy Name and will be careful of his glory Or do you wish your Own your Childrens or the Nations Prosperity then never give your Vote again for wicked Men to Rule the Land You will acknowledge that it is your duty in your places to promote the Glory of God and Good of the Land of your Nativity yea who is there that will not say Such a man that would not be willing to do this were unworthy to live You see the Means for these Ends 't is by advancing Wise and Faithful Men that Fear God and Hate Covetousness to the Government Resolve if ever the Lord afford you an opportunity to choose Governours again to look out men so qualified that may answer the Ends of Magistracy Never foster up your selves with fond conceits that you shall gather grapes of thorns or figs of thistles that wicked Magistrates will ever promote those glorious ends of God's Ordinance 4. A fourth Argument to evince the truth of this That none but such as are endued with the Spirit of Government are to be intrusted with it is If the setting up men void of wisdom faithfulness and the fear of God in the Government be the way to enact wicked-Laws Then such as are destitute of those qualifications are not to be set up But the former is true therefore the latter That wicked Magistrates will one way or other by force or fraud or both get wicked Statutes to be made is evident by the Scripture History and the Chronicles of all Nations Thus the Lord complains of the wicked Kings of Israel Ezek. 43.7 8. that they prophaned his holy Name by setting their posts by his posts and their thresholds by his thresholds and the wall between him and them and when once wicked Statutes are enacted woful experience hath taught the world how hard it is to get them repealed The Lord complains how the Statutes of Omri were kept above an hundred and threescore years after his reign Mica 6.16 and the People of Israel walked in the wicked Statutes of the Kings which they had made so long till they were carried captives to Assyria 2 King 17.8 And had I time to mention all the wicked Statutes which have been made by means of the wicked Kings of this Nation and are yet in force it would make you stand amazed to think how They the Lawyers and Clergie together have abused the poor People But it would take up a Volumn to treat of this by it self and this Argument is so experimentally understood at this day that I need not enlarge upon it What cursed Laws are now in force to persecute the faithful Ministers of Christ for preaching to the People that they might be saved to murder the Lord's People by stifling them in Prisons and Dungeons where hundreds have within these three years perished for no other cause but praying preaching and hearing the Word of God and all this and much more because wicked men are put in authority For had the People obeyed the Law of God and chosen such to rule as were just and fearing God this would not have been 5. A fifth Argument is this If the chusing men destitute of the Spirit of Government be the way to make void the Law of God Then none such should be chosen But the former is true therefore the latter As wicked Magistrates will enact wicked Laws of their own so will they be sure to reject and make void the Law of God Why else do we see so many men pardoned for Murder and walk at liberty up and down the streets in the face of the Sun who by the Law of God should die and the faithful Servants of God and Friends of their Country laid up in filthy Dungeons How easie a thing is it for a Murderer if he hath money to get a
provided for you that is for others Isa 30.33 Tophet is prepared of old yea for the King it is prepared Your Flatterers tell you you may do what you please for you are gods but if you break the Law of God you shall dy like men and fall like one of the Princes Psal 82.6 7. He shall cut off the spirit of Princes He is terrible to the Kings of the Earth Psal 76.12 4. Magistrates are to execute Judgment and Justice in the Land 1 Kings 10.9 Because the Lord loved Israel for ever therefore made he thee King to do Judgment and Justice Not to do what he list as the Court-Parasits pretend that the King can do no evil Which they gather from that place 1 Sam. 8.9 to 19. where the Lord bids Samuel tell the People the manner of the King what he would do how he would enslave them and oppress them make them his Servants take away their goods and possessions from them and make them cry out by reason of their oppression now hence do those wicked Advocates of Tyranny plead that it is lawful for a King to do these things O filthy and degenerate wretches Apostates from the Light of Nature men given up to a reprobate mind professed enemies to mankind how dare you thus to prevaricate with God and the world to father your most damned Notions hatched in the lowest Hell upon God himself as if the Judge of the whole Earth should do as unrighteously as your selves As if the Lord should make a Law for Kings to tyrannize and oppress the People without controul when as the Lord hath particularly enjoyned the King to keep all the words of his Law and all his Statutes to do them Deut. 17.19 the Lord foreseeing that folly which the People would commit in asking a King many hundred years before it came to pass made a Law that if at any time the People should say I will set a King over me like the Nations round about Deut. 17.14 the King should keep all his Statutes as well as the meanest person And if you ask why then doth he tell the People when they asked a King that this would be the manner of him I answer Not ye Blasphemers as if the Lord allowed of such Tyranny but to deter the People from that folly which at present did possess them in asking a King For the Lord was highly displeased with them for it as you may reade at large in the story He did give them their own desire of a King but in wrath Hos 13.11 The King was made to do Judgment and Justice if Tyranny and Oppression be Judgment and Justice it is lawful for the King to do that otherwise not So likewise Judges and Officers are appointed to judge the People with just Judgment Deut. 16.18 and the Lord complains of the Magistrates Psal 82. How long will ye judge unjustly and accept the persons of the wicked Defend the poor and fatherless do Justice to the afflicted and needy Deliver the poor and needy rid them out of the hand of the wicked Here here is the Duty of Magistrates but alas what should one say unto them they know not neither will they understand they walk on in darkness all the foundations of the Earth are out of course Arise O God and judge the Earth for thou shalt inherit all Nations Thus the Apostle instructs us what is the Duty of the Magistrate Rom. 13.3 and 4. To give praise to them that do well and to execute wrath upon them that do evil And the same doth the Apostle Peter affirm 1 Pet. 2.14 But how little are the Scriptures regarded now a-dayes O what cause have we to take up that Lamentation Isa 59.1 to 16 and especially that vers 14 and 15. Judgement is turned away backward and Justice standeth a-far off for Truth is fallen in the street and Equity cannot enter yea Truth faileth and he that departeth from evil maketh himself a prey 5. A fifth general Duty of Magistrates is to Protect and Defend the People Therefore they are called Shepherds Numb 27.17 When the Lord told Moses that he should go up to Mount Abarim and see the Land and be gathered to his People he entreats the Lord to appoint another to succeed him that the People might not be as Sheep without a Shepherd So David was chosen by God to feed his People Israel 2 Sam. 5.2 That is to be their Shepherd and Leader to watch over them for their safety which he did according to the integrity of his heart Psal 78.72 The Title of Shepherd is not appropriated to Ministers but belongs to Magistrates also Now a good Shepherd layes down his Life to Protect and Defend the Sheep John 10.11 Magistrates are called Shields Psal 47.9 and Hos 4.18 Her Rulers the word in the Hebrew is her Shields now the use of a Shield is to Defend Thus Tola defended Israel Judg. 10.9 and Gideon hazarded his life for the defence of his Country Judg. 9.17 not to make himself Lord over them for that he refused afterwards He did not fight for Honour or Greatness but for the Good of his Country Thus Nehemiah adventured himself in person for the Peoples good and would not flee to save his life and leave the work unfinished Nehem. 6.11 though there were many and potent enemies round about He was a Shepherd that loved the Flock a true Shield to defend them from Tobiah Sanballat and the rest of God's and their enemies a Repairer of the Breaches both in the People and the Wall But alas poor England thy Shepherds are become Robbers thy Princes within thee are roaring Lions thy Judges are evening Wolves instead of defending the Flock they devour it Thy Shields are become Swords which pierce thine own bowels Thy Rulers instead of repairing thy Breaches throw down thy Walls and widen the Breaches among thy Inhabitants more and more But hear I pray you O ye Heads of England and Princes of these Nations Is it not for you to know Judgement who hate the good and love the evil who pluck their skin from off them and their flesh from off their bones who break the bones of the Lords People and chop them in pieces for the pot and boil them in the cauldron The day is coming when you shall cry unto the Lord but he will not hear you he will even hide his face from you as you have behaved your selves ill in your doings Mich. 3.1 to 5. You are the Shepherds of this People therefore thus saith the Lord Wo be to the Shepherds of England that do feed themselves should you not feed the Flock Ye eat the fat ye cloath you with the wool ye kill them that are fed but ye feed not the Flock with force and with cruelty have ye ruled them Behold I am against the Shepherds and I will require my flock at their hand and cause them to cease from feeding the flock neither shall they feed themselves any
bush So Joshua Num. 27.16 to 19. God himself by his own Voice appointed Joshua to his Office This Call is easily known by some signs or tokens whereby the Lord makes known his mind to the People as Moses to satisfie the people that he was called of God gave them signs by God's appointment Exod. 4.1 to 9. So Joshua had some of Moses's honour put upon him that all the Congregation of Israel might be obedient unto him Numb 27.20 that is as I conceive an extrrordinary portion of Moses's Spirit was given to him to qualifie him for that great Trust which he was to undertake Numb 11.17 to 26. We read the Lord took of the Spirit that was upon Moses and gave it to the Seventy which were to assist him in the Government No doubt the same but in a greater measure was bestowed upon Joshua as one who was not only to assist but succeed Moses in the place of chief Magistrate that the people seeing the excellency of his Spirit might be content to hearken to him which is evident by Deut. 34.9 Joshua the son of Nun was fall of the Spirit of Wisdom for Moses had laid his hands on him and the Children of Israel hearkened unto him A Call very near to this though not in the strickest sence Immediate was that of Gideon Judg. 6.14 who was called by an Angel sent from Heaven and perhaps many other of the Judges were called in the same manner but whoever hath this Call hath something or other either in the manner of his Call or in the excellency of his Spirit or both which is sufficient to convince the People that he is one appointed by God to be their Governour and that it is their duty to hearken to and obey him as the People did Joshua 2. There is a mediate Call when God calls a man to the Government by and with the consent and concurrence of the people And thus the Kings of Israel were called by the consent of the people who constituted them and it was the Peoples right by the Law of God to set the King over them Deut. 17.14 15. 't was the Peoples act that constituted the King Therefore we read all the People went to Gilgal to make Saul King 1 Sam. 11.15 The people made David King of Judah 2 Sam. 2.4 and afterwards all the Tribes of Israel came to Hebron to make him King of Israel 1 Chron. 12.38 Solomom was made King by all the Congregation 1 Chron. 29.20 All the People came to Shechem to make Rehoboam King 2 Chron. 10.1 and when he refused to ease them of their burdens and oppressions rejected him and made Jeroboam King 1 Kings 12.20 All the people of Judah took Uzziah and made him King 2 Chron. 26.1 The people of the Land made Josiah King 2 Chron. 33.25 The people of the Land took Jehoahaz and made him King 2 Chron. 36.1 The people made Abimeleck King Judg. 9.6 By all which it plainly appears that the right of making Kings was in the People The same we find concerning all other Magistrates and Officers that the people were to make them by the Law of God Deut. 16.18 Judges and Officers shalt thou make thee in all thy gates which the Lord thy God giveth thee throughout thy Tribes and they shall judge the people with just judgement And indeed it is a piece of greatest folly and imprudence for the people to part with their right of making Magistrates either Supream or Subordinate to commit the making of Judges and other Officers to the King is by interpretation a neglect of our own duty which the Law of God requires an undervaluing of our birth-right and a resignation of our Laws Lives Liberties and Estates to his will which King James knew well enough to be an eminent expedient of King-craft when he used to say Let me make what Judges and Bishops I will and I will have nothing to be Law or Gospel but what I please No wonder that the people of this Nation are so grievously oppressed by Judges and Lawyers that the Law is so wrested Justice perverted and Violence committed when they neglect their duty of making Judges Sheriffs Justices of the Peace and other Officers and commit it to the King who will be sure to chuse such as shall advance his Prerogative and debase the Peoples Liberty as much as lies in them and dare do no other for fear of his displeasure how easie a thing is it to take away any mans Life Liberty or Estate which the King hath a desire to take away and that under a pretence of Law when the Judge Sheriff Justices and Jury are all his Creatures and Vassals and the Judge must say that is Law which the King would have so or else be turned out of his place which usually he hath bought at the price of some Thousands of pounds The Sheriff must pick a Jury that he knowes before-hand will give what verdict the Judge bids them or else be judged an enemy to the King And the Justices upon the Bench dare as well go upon hot coals as oppose the Kings Pleasure And never will it be otherwise unless the people grow so wise as to challenge their right by the Law of God to make Judges and Officers themselves who may execute just Judgement If a People will be so base as like Esau to contemn their birth-right and neglect their duty cowardly or carelesly to resign their Priviledges into the hands of a King 't is no wonder if they smart for it as England at this day if the people were so wise as to make Judges all other Officers themselves according to the Law of God they could not be so abused as they are Object But doth not the Law say that the people were to make him King whom the Lord should chuse Deut. 17.15 It should seem by this that the people have not liberty to make such as they please but are to accept of such as God hath appointed for the Government Answ This argued that God did intend often out of his especial favour to Israel to make the choice himself of the person that should reign over them but this did not at all infringe the peoples rights or liberties for the Lord to shew how tender he was of the peoples liberty at the same time when he chose for them appointed them to constitute him God chose him but they made him King I shall not deny but if God be pleased at any time in an extraordinary manner to choose a Governour for us and send a Prophet to make known his mind to us as he did Samuel to appoint Saul and after him David Ahijah to appoint Jeroboam Elisha to appoint Jehu it is our duty to make him King But God doth not do so with other Nations as he did with Israel He hath not sent any Prophet to tell us whom he appoints but hath left all Nations to their undubitable birth-right to constitute such
be advanced to the highest Trusts in Government Another Instance is that of Artaxerxes another Heathen who commissionates Ezra to make such as knew the Law of God Rulers over all the People beyond the River Ezra 7.25 Oh what shame doth this speak to England where Men that are ignorant of yea that hate the Law of God are every where made Rulers over others The word Know there used is a Word of sense and signifies an affectionate Knowledge such a Knowledge as is accompanied with Love it is a comprehensive Word it is as much as if he should have said It is my resolution to have the Law of thy God observed I know thee to be a man full of Wisdom Zeal and Faithfulness to God and thy Country and therefore I commit this weighty Affair to thee look out such men as have understanding in love to and zeal for the Law of thy God and make them Rulers over the People beyond the River In like manner Jethro Priest or rather Prince of Midian for the word signifies both adviseth Moses to provide out of all the People able Men such as fear God Men of truth and hating Covetousness four necessary Qualifications and make them Rulers over the People I do not find any ground from the Text to conceive that Jethro gave this Counsel to Moses by any special Revelation but being a wise and understanding man he gave such Counsel as Reason it self dictates to all men which will appear plainly if we weigh those Qualifications Jethro mentions in the Ballance of Reason For doth not Reason tell us That men who are not able for an employment are not to be entrusted with it That men of falshood who make no conscience of their word or promise are unworthy of the Government of others That covetous private-spirited men who love money and make hast to be rich are not fit to be trusted with the execution of Justice is it likely that such men will faithfully serve God and their Country whose hearts run after Covetousness And if the light of Nature teach us that there is a God it tells us that He is to be feared and that Magistrates who are to govern others should in an especial manner be such as fear God themselves For if Magistrates have no fear of God what opportunity have they to discountenance Virtue and encourage Vice and so bring down the wrath of God upon the Land Therefore Plato writes for a Government which he calls Aristocracy that is such a form of Government where the best men are made Governours and that must needs be the best Government where the best men bear rule You see then how the Light of Nature and Reason doth instruct us to chuse the wisest and best men for Governours and may not men be ashamed and blush to call themselves Christians who are in practice below Heathens Oh my native Country what Lamentation shall I take up for thee how are thy Foundations out of course how art thou fallen from the Light of Nature and Principles of Reason it self Who is that Man thou canst produce among thy Magistrates and Rulers that may indeed be justly called a Man of Truth and fearing God Where is that excellent Spirit of true Wisdom and Understanding to be found among thy Leaders Are such as have the Spirit of God and true Discretion advanced to the Government Is it not now become a Crime sufficient to depose a Governour to be a man that feareth God O let it not be told in Egypt nor published in the streets of Media that England turns men out of Government because the Spirit of God is in them and they do excel in Virtue let not the Prince of Median here how Jethro's Counsel is rejected and men that have no wisdom truth or fear of God made Rulers of the Land Repent in time of thy transgression of the very Law of Nature while thou dost profess the Gospel lest Pharoah Plato and Darius with all the wisest of the Heathens rise up in judgement and condemn thee for they have judged the best of men and such as did excel in Virtue worthy of greatest Exaltation but thou in midst of Gospel-Light ladest them with reproach and scorn and the wicked walk on every side while the vilest men are exalted 2. It being evident from the Light of Reason that men rightly qualified with the Spirit of Government are only fit to be entrusted with it Let us enquire what the Law of God saith to this point and certainly we shall find that the Law of Nature and Scripture do most exactly agree as well in this as other things The first Scripture I shall mention is Deut. 17.14 to end where there are several Qualifications required in him whom the People were to make King either expresly or implicitely 1. He most be a Brother which word is of a large extent for it imports one of their own Country and Religion they were not to set a stranger over them that is a stranger in either for the People of Israel were Brethren not only by Nation but Religion and it enjoyned them to set one over them who was a member of the Church of God and without doubt that was the principal reason for which this Rule was given lest if they should have set any of the Idolatrous Kings of the Nations over them he should draw them to Idolatry And surely it layes an Obligation upon Christians and Protestants to set one of their Brethren over them not one who will bring in Popery Superstition and Idolatry into the Land 2. The Lord tells the People that the King whom they were to make should write a copy of his Law and read therein all the dayes of his life that he might learn to fear the Lord which doth manifestly instruct the People to set one over them who was capable of performing those Duties and resolved to obey the Command of God for if the King must read all his dayes in the Law of God and learn to keep all his Statutes would not common Reason infer this that the People who were to make a King should not make an ignorant person that were unable or a profane person that were unwilling to study the Law of God Indeed all the other duties which the Lord acquaints the People with beforehand were so many directions for them to set up one qualified for those duties for if the King was not to multiply Silver or Gold to himself surely this instructed the People not to make a covetous person King if the King must not lift up himself above his Brethren it taught them to make a humble tender-hearted man King not a proud domineering person who would lord it over the Lord's Heritage and enslave them and so may be said of all the other duties of the King each duty of the King is a direction to the People to constitute one qualified for it Object But this Law was given to Israel how doth it appear it
Masters The same in effect did Trajan the Emperor confess that he was inferiour to the People for when the Praetor delivered him the Sword at his Inauguration he returned it to him again with these words Take this Sword use it for me if I do that which is good but if otherwise against me and that so much the more because it is the more wicked for one that Rules over all to transgress the Law himself He was far from pretending to impunity that his person was Sacred and must not be touched whatsoever wickedness he committed but like a wise man and good Governour he resolved to do nothing worthy of punishment or if he did he submitted himself to the stroak of the Sword as much as any other person was to do and it is observable that it was not for want of power he spake this for the Empire was then at the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at the highest or very near it Theseus in like manner a most wise and valiant King of the Athenians acknowledged the Peoples power to be above his and affirms yea glories in it That in Athens the People Reigned I could quickly tire both my self and you with Testimonies of this nature from Philosophers Orators and others but I know the judgement of any man is no proof and I have given sufficient proof from Scripture and Reason already and therefore I shall not fill up my Papers with transcribing other mens judgements but mention one or two places worthy our consideration out of the new Testament which are the Testimony of Christ himself and Paul his Apostle and with a few Inferences from the whole close up this Chapter The first is that of our Saviour Mat. 20.25 to 28. The Princes of the Gentiles exercise Dominion over them and they that are great exercise Authority over them but it shall not be so among you but whosoever will be great among you let him be your Seavant And whosoever will be chief among you let him be your Servant This Text holds out these things following First That there were two great political Evils among the Gentiles 1. Their Princes lorded it or exercised Dominion over them they would not keep within the bounds of their relation which God and Nature had set out to Governours to be Servants to the People but they would be Lords over them whose Servants they were in right And therefore it is that Christ useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they exercise Lordship against them as much as to say their Lordship is against the Liberties and Priviledges of the People against the Good and Benefit of them whom they Govern Their Prerogatives abrogate the Peoples Rights 2. The great men exercise Authority over them not the wise men or the good men who were best qualified for Government but those who had great titles and riches were Rulers over them which was contrary to the Light of Nature which the Gentiles were endued withal as I have shewed at large under the qualifications of Magistrates Governours were not chosen for their Virtues or Goodness but for their Greatness Secondly Both these evils are forbid among Christians It shall not be so among you You that will be my followers shall not imitate the wicked manners of the Gentiles Your Princes shall not be Lords over you they shall not exercise Lordship against the Liberties and Priviledges of their Brethren But whosoever will be chief among you which must be the chief Magistrate unless you will allow any other above him let him be your servant They that are great shall not exercise authority among you but they that are Wise Good and Faithful men such as fear God and hate Covetousness you shall not choose men to Govern for their Greatness sake but for their Goodness Object But is not this place to be understood onely of Ministers that they are not to be Lords over the People Sol. There is no reason for such a restriction for the same evil that was practised by the Gentiles is forbid among Christians It shall not be SO among you How was it among the Gentiles He doth not say their Priests but their Princes lorded it over them But it shall not be SO among you your Princes shall not do so Christ knew well enough that his Church would encrease and many millions own his Gospel and therefore carefully laies down Rules beforehand how the Princes of Christians should behave themselves Again our Saviour puts it in the most comprehensive terms imaginable Whosoever will be chief among you let him be your servant be he who he will that is chief he is but your servant at highest And Christ allows of a chief Magistrate but the Gospel knows no chief Minister For though Paul saith 2 Cor. 11.5 he was not behind the very chief of the Apostles he means not that any Apostle was by his Office above others but chief in labours and gifts and so some might exceed others And in regard this Precept is so consonant to the Light of Reason Law of God and that of Rom. 13.4 where the Magistrate is called A Servant to the People I wonder any should go to restrain it onely to Ministers it being given in such extensive universal terms Another place like to this is 1 Cor. 8.5 6. There are many that are called gods and lords but to us there is but one God the Father and one Lord Jesus Christ As if he should have said there are indeed among the Heathens many gods they live in Idolatry but we Christians own but One God Many of the Gentiles are so vain-glorious that they will have earthly Lords but we Christians own none for our Lord but Jesus Christ that is no titular Lords such as exercise lordship over the People 1. Then A Word to chief Magistrates Kings Princes c. Learn to know your selves your places and relations Alas how few of you that wear Crowns and sway Scepters understand your relation and he is like to rule well that knows not his place Beware of those flattering and covetous Priests and Lawyers who will say any thing for advantage and flatter you out of your own reason The Word of God Law of Nature and your own Reason if you have not lost it will tell you that you are Publick Servants to the People who gave you your Power and pay you your Wages For shame make no more pretences to a Lordly Power over the People whose Servants ye are talk no more of your Lordships unless you mean to declare your selves Tyrants Rulers chief Magistrates we own but not to be our Lords but Servants according to the Word of God You know no other name to call the People by but Subjects the Law of God will teach you a better name to call them Brethren and not to lift up your hearts in a lordly manner above your Brethren This was the appellation David used to give the People 2 Sam. 19.12 And the Lord commands proud Rehoboam
cast into the Lake that burneth with fire and brimstone The getting of treasures by a lying tongue is a vanity tossed to and fro of them that seek death Prov. 21.6 What shall be given unto thee or what shall be done unto thee O thou false tongue sharp arrows of the Mighty with coals of Juniper Psal 120.3 and 4. If you do not speedily repent know that you shall cry out one day for a drop of Water to cool this lying flattering tongue But I know what your wicked hearts will answer Let us alone till then and we care not know therefore that not onely God but the People will abhor you the Lord hath denounced that curse against you Prov. 24.24 He that saith to the wicked thou art righteous him shall the People curse Nations shall abhor him 2. The just and lawful Titles of Good Magistrates are not due to wicked Magistrates but they forfeit their right thereto by their Tyranny and Oppression or other misgovernment And therefore we find the Prophets Christ and Apostles giving to wicked Magistrates Titles of ignominy and disgrace suitable to their merits Elijah tells wicked Ahab to his face Thou art he that troubleth Israel 1 King 18.18 Elisha calls King Jehoram The Son of a Murderer 2 Kings 6.32 Isaiah calls the Rulers of his time Rulers of Sodom Isa 1.10 Ezekiel calls the King of Israel Prophane wicked Prince Ezek. 21.25 Christ calls Herod Fox and bids them go and tell him so Luke 13.32 Paul calls the Roman Emperor A Lyon 2 Tim. 4.17 Yea the Apostles and many thousands of Christians together for so the company of Believers was Acts 2.41 with one accord in their Prayers mention Herod and Pontius Pilate by name spread their wickedness before God and desire the Lord To behold their Threats Acts 4.27 It was no wonder the holy Prophets were so persecuted by wicked Rulers since they were such faithful plain-dealing men that knew not how to give flattering Titles unto them but called them Rulers of Sodom Troublers of Israel Sons of Murderers and Prophane wicked Persons No wonder the Governours looked upon Christ and his Apostles with an Evil eye and punished them as Seditious men since they called them Foxes Lyons and gave them such reproachful Titles as they had deserved They hated plain-dealing and reproof as all Tyrants do and would be sure to suppress that spirit if they could which dared presume to reprehend their wickedness and yet these holy Men were not afraid to give them Titles of dishonour answerable to their merits Oh you wicked flatterers that daub with untempered morter and flatter great Men for advantage see here what the holy Prophets and Apostles did and take shame to your selves for your filthiness Wo to him that calleth good evil and evil good that putteth Darkness for Light and Light for Darkness Isa 5.20 Who justifie the wicked for reward and take away the Righteousness of the Righteous from him Your root shall be rottenness and your blossom dust The Lord is no respecter of Persons and hath forbid us to be so If Kings or great Men be wicked they deserve to be called as they are Nay take notice of this that when the Christians in their assembly lift up their voice with one accord to God and boldly prayed to the Lord To behold the Threats of Herod and Pontius Pilate whom they mentioned by Name relating their wickedness the Lord shewed how exceedingly he was pleased therewith in that as soon as the prayer was ended the place was shaken and they were all filled with the holy Spirit and great Grace was upon thâ—â— all Perhaps if there were more boldness in the Assemblies of the Saints at this day in bearing a faithful Testimony for God against these wicked Rulers there would be a greater Presence of the Spirit of God among them and greater measures of Grace upon them And in like manner have the faithful Servants of the Lord in all Ages born their Testimony against the wickedness of their Rulers The Title which John Knox that famous Servant of Jesus Christ and eminent Instrument of the Scotish Reformation frequently gave to the Tyrannous Queen who ruled the Land was Bondslave of Satan and he constantly prayed in publick in words to this purpose That God would deliver her from the Power of Satan to whom she was now a bondslave John Hus that glorious Martyr of Jesus Christ was not afraid to affirm to the Emperors face That wicked Kings were not worthily Kings before God Acts and Mon. Vol. 1. Pag. 807. And pag. 813. he sayes That Subjects and common People ought openly and publickly to detect and reprove the Vices of their Rulers having Power given them of Christ and Example of Paul so to do The Bishop of Burgen in his Oration which he made in the Counsel of Basil layes down this assertion It is absurd for a King to be of more Authority than his Kingdom and he that ruleth not for the Good of his Subjects is not to be counted a King but a Tyrant Eleutherius in the Letter which he sent to Lucius King of this Island about 170. years after the Death of Christ affirms the same in these words A King hath his Name of Ruling not of having a Kingdom and so long shall you be a King indeed while you rule well which if you do not the Name of a King shall not remain with you but you shall lose it Acts and Mon. Vol. 1. Pag. 139. Which Eleutherius is in high esteem by Ecclesiastical Historians for the Eminency of his Wisdom and Piety both as indeed that very Epistle doth sufficiently evidence he deserves to be Thus you see several eminent Lights in the Church of God concur in the same Perswasion That wicked Magistrates have no right to the Titles of such Magistrates as rule well Nay the Antient Laws of this Nation give full testimony to this Truth For in the Chapter of the Laws of King Edward commonly called the Confessor by whom most of the good Laws we enjoy were made treating of the duty of the King the Law saith thus The King because he is the Vicegerent of the highest King is appointed for this purpose to reverence and rule the Kingdom the Lords People and holy Church and to defend them from injurious persons to pluck away evil-doers utterly to scatter and destroy them which if he doth not perform the Name of a King shall not agree to him but he looseth the title of a King Well then let no man be so foolish and perverse as to charge this assertion with novelty or singularity for you see what abundant Evidence there is both from Scripture and Reason That a wicked and unrighteous King forfeits his right to the Title of a King And though the perfidious Parliament or rather mock Parliament have lately betrayed their own Trust and our Liberties making it Treason for us to mention the cruel Tyranny and Oppression we groan under yet by
binds other Nations Sol. By the nature of the Law it is moral and so universal and perpetual There are indeed one or two Particulars that were peculiar to the Jewish State First They must set one over them whom the Lord should chuse which implieed that God intends out of his especial grace and favour to them as his Church to chuse the man himself for them sometimes yet they were to make him King but God doth not so for other Nations but hath left us to chuse for our selves according to the Light of Reason and Scripture Again their King was not to send the People to Egypt because the Lord had forbid the People of Israel to return thither any more which our King may do upon a just occasion but the substance of the Law is of a moral nature and obligeth all Kings and People whatsoever That the King should not multiply Silver Gold Wives or Horses to himself and thereby impoverish the People and suffer his heart to be drawn from God that he should have a copy of the Law of God and read therein all the dayes of his life learn to fear God and keep his Statutes and not lift up his heart above his Brethren is all Moral and doth oblige other Kings as well as the Kings of Israel That a People professing the true Religion should not set over them one of a strange Religion to bring in Idolatry and False-worship which was the intent of that clause Thou shalt not set a stranger over thee That they should take care to set up a man in the Throne who is able and willing to perform the Duties God requires of a King is all Moral and obligeth the People of England as much as it did the People of Israel The next Scripture I shall produce for confirmation of this Truth is 2 Sam. 23.3 The God of Israel said the Rock of Israel spake to me He that ruleth over men must be just ruling in the fear of God You see here the Rock of Israel hath appointed two great Qualifications in those that rule over men Justice and the Fear of God Object These places shew only the Magistrates duty not any Qualifications necessary to the Office of a Magistrate this proves that Magistrates are bound to observe those duties not that the People are bound to chuse none but such men as are just and fear God to be Governours Sol. The very same Sophistry do the wicked and scandalous Priests use to cheat the poor People withal and lull them asleep that they may make a prey of them in the mean while The Lord sayes 1 Tim. 3. A Bishop or Overseer for so the word is in the Greek must be blameless vigilant sober of good behaviour apt to teach not greedy of filthy lucre not given to Wine no stricker but patient not a brawler nor covetous The Priest is a proud covetous drunken deboist person and the poor People must be compelled to own him for a Minister of Christ who hath never a Qualification of a true Minister in him if they complain we cannot own him for a true Minister a Minister must be thus and thus qualified he is the contrary they are answered O those are indeed the Duties of a Minister but not the Qualifications necessary to the Being of a Minister a man may be a true Minister if he be ordained though he walk contrary to these Duties and you are bound to own his Ministry nevertheless because it is an Ordinance of God So in this case we cannot deny say they but a Magistrate should be just ruling in the fear of God it 's his duty so to do but what if he be unjust and cast away the fear of God he is a true Magistrate notwithstanding and you are bound in Conscience to own his Authority as the Ordinance of God By this kind of Sophistry the Devil maintains his Kingdom and the Beast and False-Prophet theirs to the utter ruin of the Bodies and Souls of men These are the two grand Cheats wherewith the World is abused by wicked and unworthy persons pretending to Authority from God to govern both Church and State when they are utterly destitute of those Qualifications God hath laid down for the election of persons into those Offices and indeed it is hard to say which is the greater cheat of the two Blessed be God many discern the Cheat of an ignorant proud covetous and prophane Ministry and will not own it for an Ordinance of God I doubt not through God's assistance to make it evident to the World that a wicked tyrannous and oppressing Magistracy is no more Gods Ordinance than the other and that the People are bound to reject both and set up able men Men of Truth fearing God and hating covetousness in the Magistracy as well as Ministry and that all who are not thus qualified are but meer Counterfeits and Pretenders For whereas these men pretend that the Characters which the Scriptures give of true Magistrates and Ministers do only shew their duty not any Qualifications that are necessary to the constitution of them it is a meer falsity For the Spirit of God hath on purpose laid down Characters of a true Magistracy and Ministry that the People who have the Power of electing both put into their hands by God should not suffer his Ordinances to be prophaned but chuse Men after his heart for both functions of Magistracy and Ministry The Apostle commands Titus to ordain Elders in every City that is Ministers but upon this condition that there were any to be found that were qualified according to the mind of God Titus 1.5 to 8. and layes down several Characters to signifie what Qualifications God required in Ministers If any be blameless c. and so goes on with many Qualifications which you may read there and whereas the Apostle bids Titus ordain Elders he doth not mean Titus singly but joyntly with the consent of the Church as is intimated in that clause As I have appointed thee Now the Apostle would not appoint Titus to do otherwise than he himself did and the rest of the Apostles but it is plain that the People chose their Officers Acts 6.3 and 5 verses the whole multitude chose Stephen and the rest So Acts 14.23 When they had ordained them Elders in every Church 't is in your Translation but learned Beza renders it thus Communibus suffragis creantes eis Presbyteros they made them Elders or Ministers by common suffrage or consent the multitude gave their votes and chose them and then the Apostles confirmed them by Fasting and Prayer but this by the way However they were to be made yet not without Ministerial Qualifications Titus and the People together had no power to make an ignorant or scandalous man a Minister of Christ The very same doth the Scripture hold forth concerning Magistrates that the People are to look out Men rightly qualified with magistratical Endowments for the Office of Magistracy When
is one and the same they are both Servants to the People though in a different kind of Service Object But are not Magistrates called Gods How then can they be the Peoples Servants Sol. That is a Metaphorical Expression spoken not by way of Property but Resemblance we know Magistrates are not properly gods it were blasphemy to say so the names or attributes of God cannot without blasphemy be given to them it were blasphemy to call a King Jehovah or Lord God or the like or to give him any of God's Properties Omnipotent All-wise All-sufficient Eternal or the like they are called Gods because true Magistrates do in some higher Measure than private persons resemble the Wisdom Power and Justice of God which is the utmost can be proved from that Title this doth no way contradict their proper Title of Servants to the People For when a Magistrate is a terror to evil works and a praise to good Rom. 13.3 he is a Servant to the People for good ver 4. and in this service of his he represents the justice of God who rewards every man according to his works We must beware of straining Metaphors the proper title of the Magistrate which describes his relation is a Servant Of God To the People The Metaphorical Title of God describes his Virtues and Duties the Wisdom Faithfulness and Justice which a true Magistrate is indued with and rules in and the proper and metaphorical Titles are not repugnant to each other but this observe by the way that he that is destitute of those Virtues or neglecteth those Duties wherein a true Magistrate resembleth God may be more justly called a Devil than a God because he resembleth the Devil more than God If it be said that an unrighteous Magistrate by reason of his great power and external glory resembleth God I answer It is false for God hath no unrighteous or oppressive power neither hath given any such to Magistrates and therefore there is no resemblance between the power of a Tyrant or Oppressor and the Power of the Most Just and Righteous Jehovah The same I say of his external Glory for the Glory of God is in his Wisdom Justice Faithfulness and other attributes and the Works of Goodness Mercy and Righteousness which he doth which the outward powers and splendor of an unrighteous Magistrate doth no way resemble but it doth most aptly resemble the power and glory of the Devil whose Servant he is and whose works he doth Object But if the King be the Peoples Servant why is it that we read so often in Scripture that the People were used to salute the King with this Title My Lord the King and say they were his Servants Sol. Those are expressions of courtesie and respect commonly used not only to the King but private persons yea sometimes our inferiors Rebecka calls Abrahams Servant My Lord Gen. 24.18 Jacob calls his Brother Esau My Lord eight times in two Chapters Gen. 32. and 33. Obadiah calls Elijah My Lord 1 Kings 18.7 13. The very same Title that is usually given to the King and the same word in the Hebrew in all these places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Levite in a way of courtesie sayes to the old man that came from his work out of the field Thy Servant Judg. 19.19 It is used so Gen. 42.10 2 Kings 1.13 and Chap. 2.6 And so it is to be understood when we read the People call the King My Lord and say they are his Servants it is an expression of courtesie not that they are in a strict and proper sence and in point of duty his Servants or the King their Lord for it is nothing so Thus we read 1 Kings 12.4 the People come and tender their Service to Rehoboam upon condition that he would ease them of their burdens they came with respectful courteous language unto him and thought to win him thereby but when he refused to perform his duty to them they make him know that in a strict and proper sence they were his Masters and could punish him for his faults and did deprive him of his Crown ver 16. And so the Parliaments of England and often the People without the Parliament have in their Addresses to the King given him the Title of Lord in a way of honour and respect but when he hath refused to perform his duty to them and endeavoured by his unlawful Prerogative to abridge them of their Liberties they have made him understand his Relation and by force of Arms asserted their own Priviledges and sometimes compelled the King to perform his duty other times deposed him from the Government as the People of Israel did Rehoboam upon the same account and so have most if not all the Nations in the World done the same How common a thing is it in our ordinary Salutations to say we are such a ones Servant in a general and respective sence and in point of courtesie whose Servant we are not in a strict sence and point of duty Object But why may not Princes be Lords over the People as well as Masters Lords over their Servants for the word translated Master Ephes 6.5 Col. 3.22 signifies Lord Sol. 1. Because the Servant is inferiour to his Master and by his place obliged to serve his Master but here it is the contrary for the Magistrate is inferiour to the Commonwealth because he is made by and for them and his Office as I have shewed before is to be a Servant to the People Now a man cannot be in one and the same respect Lord and Servant 2. The Master pays the Servant his wages so doth not the Magistrate the People but the People pay him his wages So that this Objection is justly retorted upon those that urge it and in stead of proving the Magistrate to be the Lord and the People to be Servants proves the contrary that the Magistrate is the Servant and the People Masters Which not only the Philosophers and wise sort of the Heathens understood but many of the greatest Emperors in the World have confessed Augustus Caesar one that had the Empire of the world of whom we read Lu 〈…〉 1. would not suffer the People to call him Lord. Tiberius Caesar who succeeded him in the Empire of whom we read Luk. 3.1 forbid any man to call him Lord and took it as a reproach cast upon him for any one to call him so And in an Oration he made to the People he useth these words I have often do still afirm that a good and virtuous Prince whom you have entrusted with so great and large authority ought to serve the Senate and all the Citizens often and many times particular Persons neither do I repent of what I have said And I have acknowledged you for my very good and favourable Lords and do still acknowledge the same Thus you see the greatest Emperors of the world confessing themselves to be the Peoples Servants and the People their Lords or
to own the People for his Brethren 1 King 12.24 You call your selves Christian Kings and Defenders of the Faith but like the Princes of the Gentiles you exercise Lordship over the People and against their Liberties Yea herein you are worse than Gentile Princes for they lorded it over Men but you lord it over Saints the true Nobles of the King of Heaven Acts 17.11 Isa 43.4 You say you are the Chief know then you are the Peoples Servants Matth. 20.27 How dare you force the free-born People of this Land to swear that you are their Lords when the Word of God sayes expresly you are their Servants How much better would it become you to be humble and respective to the People and acknowledge them for your good and favourable Lords as that great Emperour did than to be so haughty as you are as if the People were your slaves when in the mean while you live upon the Wages they give you and are Stipendiaries unto them A Servant honoureth his Master you are the Peoples Servants and ought to honour them You are not ignorant I suppose of that custom of the Roman Emperours to reverence and adore the People How little do you mind your duty to the People what is the service you do them for the wages you receive unless it be to make them slaves to your lusts Let humble David be your pattern who said unto the People That which seems best unto you will I do 2. A Word to subordinate Magistrates and Officers Are Kings themselves the Peoples Servants and must you be Lords What insolent and absurd behaviour have I seen at the Courts of Publick Judicature from Judges Justices yea inferiour Clerks themselves what malepert and saucy language will they give to men whose cloaks they are scarce worthy to carry Sirrah Knave and the like to those whose servants they are and whom they ought to honour But alas what is this to deeds what are you for the greatest part but very Caterpillars and devourers of the Land Is this your service to the People to eat them up as one would eat bread and make a prey of your Masters And you Constables and other Officers who hale men up and down to Prisons for conscience sake because they do what God commands them that beat wound yea kill men who are peaceably assembled to seek the Lord and build up one anothers souls Is this your faithful service to God and the People you were appointed by the Lord to serve the People for their good is this the good you do them But you will say We are commanded by the King and we must do it I answer Whether better to obey God or man judge ye The King commands you and what is his Command to stand against God's God hath said That which is altogether Just shalt thou do Deut. 16.20 And will you do that which is unjust because the King commands you it shews you fear him more than God The King is the People Servants as well as you and will you abuse your Brethren because their Servant bids you Pharaoh commanded the Midwives to kill the male Children Exod. 1.16 but the Midwives feared God and did not as the King of Egypt commanded them ver 17. If you had the fear of God that would teach you not to hale men to Prison where they are kept till they are stisled to death because a wicked King commands you Saul bid his Foot-men kill the Priests but the Foot-men would not put forth their hand to fall upon them 1 Sam. 22.17 You that are Constables and other Officers are you not ashamed to be more base and slavish than Saul's Foot-men Well know assuredly that the righteous Judge will call you to an account for the injury you have done in this kind and perhaps the People too before you are either willing or aware 3. A Word to the People Are Magistrates your servants then learn to be wise and know your Priviledges for time to come and be not frighted out of your Right and Reason at once by those Traitors and Rebels who would make you believe that it is Treason and Rebellion to call them to account for the Treason and Rebellion they are guilty of The People of Israel were wiser than to be frighted out of their Birth-rights by Rehoboams great words And Oh that my Countrymen would understand their Liberty and Duty in this case and not idolize those who are indeed their Servants Be not so foolish as to court your Servants while they make you slaves and put a yoke of iron on your neck For Magistrates who are made and maintained by us to protect us to oppress enslave and murder us is the highest Treason and Rebellion against God and us as all wise men know For our Servants who are sworn to defend us and seek our good thus wickedly to tyrannize over us is most superlative Treason and transcendent Rebellion Oh what a slavish spirit is there upon England at this day that we should suffer our enemies to domineer over us and give them such excessive wages for keeping us in slavery No wonder if this Land become a Chaos when things are turned up-side down Servants become our Masters This is the cause why Tyranny hath so much prevailed both in Church and State the People are not careful to preserve that Power God and Nature hath given them but suffer Magistrates and Ministers which by the Word of God are their Servants to encroach upon their Rights till at last they come to be their Lords This midwiv'd Lord Bishops into the world The Churches grew negligent and suffered the Ministers to take their Power from them and when once they had let it go they could not recover it again And is it not the very same in Politick affairs when People are so void of reason as to give their own Power into the Magistrate's hands or let him encroach upon their Liberties can they expect any other but that he will be their Lord and they shall be his Vassals But that I may close up this Particular understand Parliaments are the Peoples servants we send them up as our Trustees to make Laws for our good if they make Laws for our hurt to oppress and injure us they are faithless and treacherous servants and ought to be dealt with accordingly The King Judges Justices Mayors Constables and all other Magistrates or Officers are our servants to protect us and secure us from Violence and Oppression if they break their Trust and oppress us the Law of God and Nature allows us to call our servants to account punish them according to their deserts and turn them out of our service CHAP. VI. Treating of some general Duties which Magistrates are obliged to 1. To Answer the End of Government 2. Keep and fill up their Relation 3. Observe the Law of God themselves 4. Exercise Justice 5. and protect the Land THe Duty of Magistrates falls next under consideration and
greater than the wickedness of one private persons oppressing another 3. We have several presidents in Scripture of the Lords People that have resisted wicked and tyrannous Governours David resisted Saul who sought his Life unjustly 1. He being Sauls Servant went away without his leave yea contrary to his will 1 Sam. 19.10 2. He raised an Army to defend himself 1 Sam. 22.2 If it be said they came to him voluntarily I answer that is nothing to the purpose for within Sauls Kingdom David headed an Army contrary to the will of the King He became their Captain the Text saith 3. It is plain that David made war in his own Defence Because the Spirit of God saies Those that came to David came to him as helpers of the War 1 Chron. 12.1 and vers 17. The Children of Benjamin and Judah came to help him 4. And the Spirit of God pronounceth a blessing on them that came to help David against the Tyranny of Saul vers 18. 5. And God himself took his part He helped him vers 18. The Lord takes part with the poor Innocent when they take up Arms in their own defence against Tyrants Object But this was an extraordinary Case David was anointed to be King to succeed Saul and therefore he might use an extraordinary way to defend himself which another might not have done Sol. Though David was anointed to succeed Saul yet he did not pretend thereby any present right to the Government or that he was thereby authorized to take up Armes against Saul but he justifies his practise by his Innocency 1 Chron. 12.17 He had not deserved to be so persecuted by Saul because he had done no wrong and what he did was in his own defence which the Law of Nature taught him to do and those that helped him came to him as an innocent oppressed man whose Life was sought unjustly by a wicked Tyrant 1 Chron. 12.1 they heard how Saul hunted after his Life and made him hide himself and therefore came to help him which I shall shew hereafter is no more than the Law of God requires the People to do to deliver the Innocent from the hand of the Oppressor Another president we have 1 Sam. 14.44 and 45. verses When Saul would have put Jonathan to death unjustly the People resisted him both in word and deed Saul had not onely said but confirmed it with an Oath or a Curse that Jonathan should surely dye The People say and swear the Contrary As the Lord liveth not one hair of his head shall fall to the ground And they made good their word for they rescued Jonathan that he died not So likewise Elisha defended himself against King Joram's Tyranny 2 Kings 6.32 The King swears he would have Elisha's head from off his shoulders before night sends a Messenger to apprehend him and follows himself at the Messengers feet because he would be sure to see it executed Was Elisha bound to submit to this unjust Sentence and yeeld his neck to the Tyrant who came to murder him under the pretence of his Authority Elisha understood himself better than so See ye sayes he how this son of a Murderer hath sent to take away my head Look when the Messenger comes shut the door and hold him fast at the door is not the sound of his Master's feet behind him Here was a violent resistance of the tyrannous Power of the King in his own defence The Septuagent renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bruise him in the door As for that pretence Elisha was a Prophet an extraâ—â—dinary person it is not lawful for another to do so because Elisha did it is scarcely worth an answer For Elisha defended himself as a man he pretended nothing extraordinary but resisted one that came to murder him which Nature would have taught any man in the world to do And indeed if there had been never an example of this nature in Scripture yet the very Light of Reason were sufficient to determine the case Yea the very Prelates and other Advocates of Tyranny are forced to confess That in many cases it is lawful not only for the body of the People or the lesser part of them but for particular persons to resist the King Obj. But doth not the Apostle command Servants to be subject to evil Masters as well as good and to take it patiently when they are buffeted for doing well 1 Pet. 2.18 Will it not follow much more that we must be subject to evil Magistrates as well as good and take it patiently when they punish us for doing well Sol. 1. The scope of the place shews the Apostle doth not mean an absolute or universal subjection in all cases whatsoever but in smaller injuries which may be easily born and put up for the sake of peace and quietness better suffered than resisted If a Master be froward cross and crabbed apt to revile his Servants and give them evil language they must not revile again or return the like language to their Masters which they receive from them which is the Apostles meaning as you may see by comparing ver 18. with 23. If a Master should buffet his Servant or as we commonly term it cuff him about the ears 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if being cuffed The Apostle tells us what kind of injuries he means such common injuries as may better be patiently suffered than violently resisted But it would be a madness to argue from this place that if a Master should offer to ravish his Servant or if she cryed out to cut her throat or come with a sword to kill his Servant or with a club to knock his Servant down that the Servant ought to be subject and take it patiently So that if we should grant that there is the same reason why the People should suffer injuries patiently from evil Magistrates that there is for Servants to suffer patiently from evil Masters it would prove no more but this that we must submit to them in some smaller injuries which we may put up without any great inconvenience but not that we should suffer them to murder us or our friends to lay us up in filthy Dungeons till we are poisoned and stifled up with the stink of them or to beggar our Wives and Children to satisfie their lusts 2. But indeed there is no such reason why the People should suffer injuries patiâ—â—tly from Magistrates without resisting as why Servants should from their Masters and therefore the Objection is of no force For 1. God hath commanded Servants to suffer lesser injuries patiently from their Masters but he hath not commanded the People to suffer such things from the Magistrate 2. The Magistrate is not the Peoples Master but as I have proved before their Servant and therefore this place proves rather the contrary That if the People who are in truth and reality the Magistrate's Master should offer any lesser injury to the Magistrate who is their Servant he ought to suffer it patiently at their hands So that alwayes the very weapons which the Kings-men fight withal wound themselves Alas poor men they grope at noon-day and stumble at the light their own Arguments stab their cause to the heart Yea truly I would desire no more to prove the lawfulness of resisting a tyrannous and oppressing Magistrate than what they urge against it Obj. But doth not Christ forbid us to resist evil Mat. 25.39 Sol. This place forbids us no more to resist a wicked Magistrate than any other wicked man For there is not a word peculiar to the Magistrate in this command But suppose it were appropriate to the Magistrate it would prove no more than this that we are to put up some lesser injuries as that other place requires Servants to do from their Masters and not return evil for evil Which is evident to be our Saviour's meaning 1. By the occasion of these words Ye have heard it hath been said An eye for an eye and a tooth for a tooth That is It hath been commonly judged lawful among you to revenge your selves and do to others what evil they have done unto you but I forbid this sayes Christ it is an evil thing so to do you shall not render evil for evil And indeed it is no more than Reason it self dictates for though Reason teach us to defend our selves and not suffer others to beat out our eyes or teeth if we can hinder it yet if a man should take an advantage and beat out my eye or tooth before I were aware it were not rational for me to fall upon him and return the same but right my self in a wiser manner 2. And the particular cases Christ mentions shew he means lesser injuries If one smite thee on the cheek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Erasmus Hemsius Soultetus and other learned men as Leigh observes understand it of striking not with the fist but the palm of the hand a box of the ear And our Translators render the word smiting with the palm of the hand Matth. 26.27 Another injury Christ would not have us to resist with violence is If a man take away our coat or compel us to go a mile with him he means that we should rather put up small injuries thereby to win men to the Gospel than by contending with them or rendring evil for evil lose the opportunity of gaining them to God But if you would understand the words Resist not Evil to forbid all Resistance of Evil it were impossible for the World to subsist For if we may not resist those who come to murder us rob us burn houses ravish women carry away our children for slaves and do such like intolerable evils we must go out of the World for there is no living here I conclude therefore that this place doth not forbid a private person to resist any great and unsufferable Evil which may be offered to the Life Liberty or Estate of himself or others much less doth it forbid the People to resist a Cruel and Tyrannous Governour who by his Office is bound to protect them and yet most perfidiously and traiterously doth oppress them murdering some imprisoning others for doing well impoverishing and enslaving all FINIS
Moses put that prudent Counsel of Jethro in execution according to the mind of God he bids the People look out such men as were spirited for Government Deut. 1.13 Take ye wise Men and understanding and known among your Tribes it is translated but I suppose it might have been better rendered 1. Take ye wise men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapientes this word is used frequently for the best sort of Wisdom true spiritual Wisdom saving Knowledge Prov. 13.20 Prov. 10.8 Psal 19.7 The Testimonies of the Lord make wise the simple Moses bid the People look out men that understood the Law of God that was the Wisdom he bid them have an eye to even as Artaxerxes bid Ezra as I have shewn before That which Jethro called the Fear of God Moses calls Wisdom and no wonder for that is the only true Wisdom Job 28.28 Psal 111.10 Prov. 7. It is as if he should have said My Father-in-law Jethro gave me good Counsel I give the same to you Look out such Men as are truly wise that fear God they will make conscience of their Duty to God and you but if you chuse men void of that true Wisdom the Fear of God they will have little or no regard to the Honour of God or your Good 2. Men of Understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et prudentes prudent Men Men of Counsel as Jer. 49.7 Is Counsel perished from the Prudent 1 Sam. 16.18 David is said to be a man prudent in matters in both these places there is the same word that is mentioned by Moses and generally this word is taken for a wise Counsellor So that Moses bids the People chose such men for Magistrates as were prudent Counsellors Every wise man or every one that fears God is not fit to be a Magistrate he must be a prudent Man also one that is able to advise in matters of weight and concernment relating to the publick Affairs of the Land 3. Known Men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is men that have been tryed that have given proof of their Integrity and Uprightness that are known to be true and cordial to the Service of God and their Generation for the word is taken for experienced Isa 53.3 A man acquainted with grief that is one that hath been tryed and experienced in it So that Moses directs the People to look out such men who had been tryed and were known to be faithful publick-spirited self-denying persons such as Caleb and Joshua who had followed the Lord fully in an hour of temptation and adventured their lives for the Peoples good These are the Men that are fit to be Rulers over the People that will adventure their All for the People Ulysses was a man tryed the Grecians had had large experience of his Wisdom and Faithfulness to them and therefore they honoured him Joseph gives the like counsel to Pharaoh Gen. 41.33 Let Pharaoh look out a man discreet and wise and set him over the Land 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virum prudentem sapientem the very same words that Moses uses and indeed the same Counsel that Moses by the Spirit of God gave the Israelites did Joseph by the same Spirit gave the Egyptians and they took his Counsel The thing pleased Pharaoh and all his Servants Vers 37. They liked his Counsel well and because they could find none that had so much true Wisdom and Prudence together as he had Pharaoh set him over the Land Thus Nehemiah set Hananiah over Jerusalem because he was a faithful man and feared God above many Nehem. 7.2 and Chap. 13.13 He set Shelemiah Zadok and Pedajah over the Treasuries and Hanan next to them because they were accounted faithful men Thus you see how the Law of God requires the People to look out men that are endowed with the spirit of Government and to make them Rulers and what Presidents the Word of God hath left us of the same O therefore beware you that are Teachers of others that through your own ignorance of the Law of God or slavish fear of wicked Rulers or a base love of filthy lucre you do not cause the People to stumble in the Law of God lest he make you base and contemptible before all the People because ye have been partial in the Law Mal. 2.8 9. The God of Israel hath said He that ruleth over men must be just ruling in the fear of God He that hath said A Minister must be blameless sober of good behaviour c. 1 Tim. 3. Hath said A Magistrate must be just ruling in the fear of God 2 Sam. 23.3 And will you say that a wicked Minister or Magistrate is God's Ordinance Take heed of being partiall in the Law 3. Having shewed you how the Light of Reason and Law of God do concur in the confirmation of this Truth That none but such as are endued with the Spirit of Government should be entrusted with it I come to another Argument drawn from the End of Government Every Means should be adequate to its End such as may be effectual to accomplish the End it was appointed for The End for which Magistrates were made was The Glory of God and Good of the People Magistrates are the Means for accomplishing this end and can it be conceived that persons destitute of Wisdom Prudence Faithfulness Justice or the fear of God are qualified for this End Will such a one ever seek to Honour God in the Government as hath no Love to him or Fear of him to encourage Virtue who is himself a Slave to Vice Will such a one seek the Peoples Good who regards not his own Is one that knows not yea that hates the Law of God fit to be entrusted with the execution thereof Is a Drunken Magistrate a fit mean to reduce a People to Sobriety A Profane Magistrate a mean to encourage Piety When experience daily confirms the Truth of that Regis ad exemplum totus componitur Orbis The whole World follow the Example of their King Is a Perfidious person who makes light of the violation of his Faith a mean to promote Truth and Honesty if it be it is per accidens through the goodness of God who brings good out of evil and so I hope the Perfidiousness of these Governours will be a warning to the People to choose more Faithful Conscientious Men for time to come The Heathens could say Deus Natura nil faciunt frustra God and Nature make nothing in vain But that accursed Opinion That a Wicked Magistrate is Gods Ordinance under a pretence and vizard of Peace and Quietness doth even fly in the face of God himself and charge him with setting up so great an Ordinance over all mankind which is but a vain thing For certainly that is in vain which is not able to accomplish its End so that to call a wicked Magistrate God's Ordinance is to reproach our Maker My Word saith the Lord shall not return unto me void but shall accomplish