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
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
the Shew-bread for the satisfaction of hunger which was not otherwise lawful Mat. 12.4 I conceive we may as lawfully bow the Body or uncover the Head to a Ruler who doth not deserve it from us rather than destroy our selves as one would to a Thief on the high way rather than be killed or wounded CHAP. X. Treating of the Obedience due to the Magistrate I Am now come to the last Particular mentioned in the Description of Magistracy The Obedience which is due to him which I shall resolve First Positively Secondly Negaâ—â—vely 1. Positively To follow the common received Distinction of Obedience Active and Passive we owe both to a lawful Magistrate in all his just and lawful Commands First If the Magistrate command us to do any thing which he hath Authority from God and the People to command we are bound to obey him actively If he command us to perform our part in thâ— carrying on of Justice to assist in apprehending a Murderer to be of a Jury to make inquisition for Innocent Blood to testify the truth between a man and his neighbour in case of injury to keep watch or ward for defence of the Land from Forreign or Domestick Enemies and abundance of other cases might be mentioned wherein the Magistrate is not able to perform the Trust reposed in him unless the People do their Duty also If the Magistrate command us to depart from any vitious Assembly to restore any man his due to observe just Weights and Measures in our commerce to keep the Peace to render him such Tribute as is due or to obey any other just and righteous law it is our duty to yeeld a ready and chearful obedience thereto Secondly We are bound to obey him Passively if we have by our Transgressions fallen under the condemnation of any just and righteous Law If a Man or Woman have committed Theft Murder Adultery Perjury Extortion or any other wickedness punishable by the Law and be brought before the Magistrate who is by God and the People entrusted with the Sword for the punishment thereof it is their duty patiently to submit to such punishment as they have deserved Whether one may not lawfully fly and with-draw himself peaceably if he be guilty of Punishment especially in a case of Life and Death is a Question I have not time to discourse here But to make any violent resistance or forcibly to oppose the Magistrate in executing just punishment upon us for our evil Deeds is utterly unlawful Thus far I grant the Scriptures command us to obey Magistrates actively in performing all their just and lawful commands passively in submitting to such due punishment as they inflict upon us for doing evil And this is the submission Peter speaks of 1 Pet. 2.13 14. Submit your selves to every Ordinance of man for the Lords sake whether it be to the King as Supream or unto Governours as unto them that are sent by him for the punishment of evil doers and praise of them that do well Mark well the Submission the Apostle requires we are to submit to those Governours that come for the Punishment of evil doers and Praise of them that do well The same doth the Apostle Paul teach Rom. 13.4.5 For he is the minister or servant of God to thee for good â—ut if thou do evil be afraid for hee bareth not the Sword in vain for he is the Servanâ— of God a Revenger to execute wrath upon him that doth evil Wherefore ye must needs be subject not onely for wrath but for Conscience sake It is not left to our liberty whether we will be subject or no to those Magistrates that punish evill doers and praise them that do well but in point of Conscience we are bound to be subject unto them Indeed the very Light of Nature teacheth subjection to such Governours as punish Vice and praise Virtue and to resist the Magistrate in the due punishing of Vice or praise of Virtue is not only a Violation of the Law of God written in the Scriptures of Truth but of the Law of Nature written in the hearts of all mankind But the greatest Question will be what obedience we do not owe to the Magistrate for I need not spend my time and pains to confirm that which is so clear 2. Negatively I affirm as followeth 1. The Obedience due to the Magistrate from the People is no servile obedience but a free liberal and ingenuous Obedience It is not the obedience of Servants to a Master but of Free-men to their own Servant Wherefore ye must needs be subject Rom. 13.5 What means that wherefore it relates to ver 4. For he is a Servant of God TO thee As if he should have said Therefore ye must needs be subject because he is a servant of God To You for good Magistrates ought to command the People not in a lordly proud magisterial manner as if the People were their Vassals but in a humble modest ministerial manner as being Servants to God and them whom they do command mixing Entreaties with Commands Thus did Moses treat the People in a respectful manner entreating them as well as commanding Numb 16.26 Thus did Nehemiah chap. 5.10 11. Yea the very wicked Kings themselves had not so much forgotten their relation but they remembred to speak respectively to the People 1 Sam. 23.22 1 King 20.7 2 Kings 5.7 But now every inferiour Officer commands us after a most insolent and lordly manner as if we were home-born slaves 2. The obedience due to the Magistrate is not excentrical to his Office if the Magistrate command the People to do a thing that is in it self lawful yet if it be extrinsecal to his Office the People owe him no obedience therein because he hath no power to command us any thing besides his Office We owe the Magistrate obedience in every lawful Command but not in every lawful thing For it is unlawful for the Magistrate to command us many lawful things It may be lawful for a man to take the Magistrate's daughter to wife or a woman to take his son for her husband but if he commands them to do so they are not bound to obey him because he hath no power to give such a Command It may be lawful for any one to lend the Magistrate his money or goods without security yet if the Magistrate command a man to do so he is not bound to obey him 3. We owe the Magistrate no sinful obedience To obey him rather than God is a most Atheistical practice Daniel would not obey Darius his wicked Command Dan. 6.10 Daniel prayed the more boldly and openly because the King had forbid him Hananiah Mishuel and Azariah would not fall down to Nebuchadnezzar's Image Dan. 3.16 to 19. The Apostles would not forbear preaching for the Command of the Rulers but continued in their Work notwithstanding all their threats Acts 4.19 20. they told the High-Priest and Council that they would preach And when they were
Mene Tekel Or The Downfal of Tyranny A TREATISE wherein LIBERTY and EQUITY are Vindicated and TYRANNY Condemned by the Law of God and Right Reason And the Peoples Power and Duty to execute Justice without and upon Wicked Governors Asserted By Laophilus Misotyrannus Printed in the Year 1663. CHAP. I. Containing a Scriptural Description of Magistracy also shewing that it is an Ordinance of God what kind of Ordinance and in what respect it is an Ordinance of Man IT being the usual method of Architects when they undertake a piece of building in the first place to draw in a narrow compass a Platform of the same according to which they afterwards raise the Structure I think it not unprofitable for me to imitate them I shall therefore present you with a Platform of the following work I mean a Description of Magistracy which comprehends in a few words those several Particulars which are the subject of this Treatise Magistracy is an Ordinance of God for the right ordering of Commonwealths whereby such as are meet for Government are lawfully called to serve God and the People therein for his Glory and their Good in the execution of Judgement and protection of those committed to their charge and receive due Power Honour Tribute and Obedience therefore This Description takes in especially these seven Particulars 1. The Nature of Magistracy 2. The End of Magistracy 3. The Call of Magistrates 4. The Qualifications 5. The Relation of Magistrates 6. The Duty 7. The Due of Magistrates or what is due to them from the People which is as much as I judge necessary at this present season for the handling of this point I shall endeavour in the strength of God to treat of them all distinctly from Scripture and right Reason with what brevity and perspicuity this weighty and knotty Subject and the capacity of common Readers will allow The Lord open my understanding that I may understand the Scriptures which relate to this Subject and so guide me by his Spirit that knowing I may make known his mind concerning this great Ordinance of his which hath so long been abused and thereby instruct the Ignorant and convince the Gainsayers of those Truths which the Scriptures deliver concerning the same First Then to begin with the Nature of Magistracy It is an Ordinance of God for the right ordering of Commonwealths That Magistracy is an Ordinance of God is so clear from the abundant Testimony which the Scriptures give thereunto both in the old and new Testament and so Universally acknowledged by all sober and rational persons that I shall only mention a few Scriptures for proof of it and so proceed Deut. 16.18 Rom. 13.1 to 4. Titus 3.1 1 Pet. 2. 13 and 14. Quest But the Question will be what kind of Ordinance this is for we read of several sorts of God's Ordinances Ordinances of the Passeover Numb 9.12 Ordinances of the House of God Ezek. 44.5 Ordinances of Divine Service Heb. 9.1 Ordinances of Justice Isa 58.2 Answ It is an Ordinance of Justice or Righteousness instituted by God for the execution thereof that Commonwealths may be ordered in a just and righteous manner God is the God of Order and as he delights therein so hath he appointed Order for all his Creatures but especially for Man Order for every one as considered apart order for Societies of men and those of several sorts which I shall not here enumerate There are politick or civil Societies and in these men as men joyn together to live by Rules of common Right for civil Comfort and Security There are Societies Ecclesiastical in these men as Saints joyn together to live by Rules of Gospel-Order for the Glory of God and mutual edification in Faith and Holiness The former are usually termed Commonwealths the latter Churches which as they differ in name so also in nature as is hinted above having different Subjects Laws Governours Duties and Ends. The latter sort of Societies fall not under present consideration because Magistracy is an Ordinance instituted for all mankind and Magistrates have the care of men as men committed to their charge 2 Sam. 23.3 as is also clear by this that Heathen Magistrates if righteous are true Magistrates although I deny not but Saints as men are bound to submit to this great Ordinance as well as others and as they are members of civil Communities are obliged by those Rules of common right which other members are Politick or civil Societies usually termed Commonwealths are the proper Objects of this Ordinance which as they cannot subsist without Order and Government so according to their various inclinations and occasions constitute Governours over them according to those several forms and manners of Government which several Nations delight in And thus the very savage Indians and Americans themselves live in some measure of obedience unto this great Ordinance of God the Light of Nature convincing them that Government is necessary to their well-being shewing hereby the work of the Law written in their hearts as the Apostle speaks Rom. 2.15 for this Ordinance of Magistracy is a branch of that Law as you may see Deut. 16.18 and many other places But although Magistracy in the general be an Ordinance of God yet as to the several kinds and manners of it is an Ordinance or Constitution of man God having left men to their liberty to make choice of this or that manner of Government which in the best of their understanding seems most conducible to his Glory and their own security for God hath not left men to an absolute liberty to chuse what Government they please without respect to the ends of Government but all Nations and People are obliged by the Law of Nature seriously to consult and wisely to consider what form of Government is most expedient for them and best corresponding with the Ends of Government and to chuse that Now what-ever righteous form of Government a Nation chuses may in that sense be called their Ordinance or Constitution and yet as it is grounded upon the Law of God it is God's Ordinance also and obligeth all that live under it to subjection And this is the true meaning of that place 1 Pet. 2.13 to 16. Submit your selves to every Ordinance of man for the Lord's sake it is not meant as the wicked Antichristian-Prelates would perswade the People to believe every Law of man good or bad righteous or unrighteous for we know that neither Christ the Prophets or Apostles would submit to wicked statutes or ordinances of their Governours but every righteous Constitution or kind of Government called the Ordinance of man because God hath left men to their liberty to chuse what species of Government may be most conducible to their own good Having given you a description of Magistracy and shewn you that it is an Ordinance of God what kind of Ordinance what is the proper Object of it and in what sence it is an Ordinance of man I shall close this
first Chapter and in the next treat of the second particular the End of Magistracy CHAP. II. Treating of the Ends for which this great Ordinance was instituted by God that is for his own Glory and the Peoples good Also shewing that these should be the Peoples ends in electing Governours and Governours ends in accepting and executing their Office THe second Particular which falls under consideration is the End or Ends of this great Ordinance The Glory of God and good of the People 1. The Honour and Glory of God Magistrates are called God's Ministers or Servants as the Word signifies and is frequently rendered in other places Rom. 13.4 He is the Servant of God Now a Servant honoureth his Master Mal. 1.6 they being by their Office Servants of God are bound in their several places to seek how they may honour and glorifie Him Therefore David exhorteth the Mighty or Princes of the Earth as the Word often signifies and the Contents of your Bibles have it to give Glory to God Psal 29.1 yea repeats the Exhortation thrice together to let us understand that they in an especial manner are obliged to promote and advance the glory of God Therefore that good King Jehoshaphat in that pious charge which he gives to the Judges to judge faithfully couragiously impartially and in the fear of God uses this as his argument to enforce the Exhortation For ye judge not for man but for God 2 Chron. 19.6 your work is not to please men but to honour and glorifie God for whom ye judge And because Eli had not so careful a respect to this end but honoured his Sons before God suffering them to make their own ends of God's Ordinance the Lord rejected him and his posterity depriving them not only of the Office of Cheif-Priest but Chief-Magistrate also Eli was the chief Magistrate and had judged the Land 40 years 1 Sam. 4.18 and the Lord had promised that his House should walk before Him for ever but the meaning was upon condition that he and his posterity honoured God in their places but when he neglected to honour God the Lord refused to honour him or his posterity with that Office 1 Sam. 2.30 and denounces one of the most dreadful temporal Judgments against him and his posterity that the Scripture records 2. The Good of the People Therefore the Apostle treating of Magistracy in its Institution as the Ordinance of God and of Magistrates acting in conformity thereto drawes a strong argument for subjection to them from the end of Magistracy For sayes he he is the Servant of God to thee for good Rom. 13.4 as if he should have said I have indeed exhorted you to be subject to Magistracy as it is an Ordinance of God and shewn you the danger of resisting that Ordinance or those that act conformably thereunto but do not mistake me as if I had no other argument to urge for your subjection than God's Soveraignty that it is his Ordinance and therefore you must be subject I tell you one end for which God instituted this Ordinance was your Good he hath not only consulted his own Glory in this Ordinance but your benefit and advantage Thus you see how the Lord draws us with the cords of a man and bands of love Hos 11.4 as well in this as other Ordinances of his he deals with man as a rational creature and proposes arguments suitable to his nature and conducing to his advantage thereby to allure him to subjection to his most righteous will and what a tender regard the Lord had as well to the good of mankind as the glory of his own name in the Institution of this Ordinance And if these be Gods Ends in this Ordinance surely they should be the Peoples also if these be the ends of Gods Institution of Magistrates they should be the Peoples in Election of them I shall shew you hereafter that by the Law of God and Nature the People have an undoubted right to make their Governours but you must not understand an absolute or arbitrary power to chuse what Government or Governours the Devil and their own lusts shall excite them to but such a form of Government and such Governours as may answer the end of God's Ordinance his Glory and their own Good How careful also should Magistrates be to answer the end for which they were ordained by God these ought to be yea are the great ends of every true Magistrate to honour God and serve his Generation He that seeks his own advantage by the Government neglecting the ends above mentioned doth not deserve the Name of a Magistrate and is indeed a real Tyrant usurping those Titles which are due to a true and righteous Magistrate And what a zeal had blessed Moses for the honour of God and good of the People when God would have destroyed them and offered to make of him a greater and mightier Nation than they a temptation almost beyond the power of flesh and blood to resist he refuses to accept the offer and pleads with God to consult the glory of his own Name and his compassions to the People Numb 14.12 to 20. Another time how doth he intercede for the People Exod. 32.32 O Lord I pray thee forgive the sin of this People and if not blot me out of thy Book as if he would not have been content to go to Heaven or at least to live unless the Peoples sin were pardoned he little minded the advancing of himself or his posterity that would not he â—â—ken to a motion made by God himself to destroy Israel and make of him a Nation greater and mightier than they In like manner Joshua that faithful Governour made the honour of God and the Peoples good the ends of his Administration Josh 7.8 What a publick Spirit had Nehemiah how truly did he serve God and the People in the Office of chief Magistrate he was so far from breaking down the Walls of the City that he and all his Servants continued in the work of building the Wall and did not so much as put off their cloaths except for washing till it were finished he would buy no Land nor eat the Bread of the Governour as others had done before him while the people were in bondage because of the fear of God Nehem. 4.23 and Chap. 5.14 to end This was the end of good Mordeâ—â—i when he was advanced to great Authority to seek the welfare of his people and speak peace to all his seed CHAP. III. Treating of the Call of Magistrates both supream and subordinate shewing that both by the Laws of God and Nature the right of making Governours is inherent in the People HAving briefly passed over two particulars I come to the third The Call of Magistrates which is twofold Immediate and Meditate 1. Immediate when God by virtue of his Sovereignty doth immediately call a man to the Goverâ—â—ent and give him his Commission as he did Moses Exod. 3. calling to him out of the
Governours over them as in the best of their understanding are rightly qualified for it Object But doth not Conquest or Hereditary Succession manifest the will of God to us and oblige us to constitute a person now that extraordinary way of revealing the mind of God by Prophets ceases Sol. As for Conquest the pretence of a right to the Government over others from it is so grosly irrational and injurious to mankind that it scarcely deserves an Answer a Title not allowed by the tamer sort of bruit beasts a title fit to be owned among none but beasts of prey For what is Conquest simply considered but Violence and the continuation thereof but a continued Oppression I know the Advocates of Tyranny urge that of Nebuchadezzar's Title to govern Judah and all the Nations round about by Conquest and of the Lords Peoples right to the Land of Canaan and the neighbour Nations by the same but it is a grosse mistake For the right Nebuchadnezzar had to the Land of Judah was not by Conquest but Donation from God and the Lord sent the Prophet Jeremiah to tell the People of Israel and all the Nations round about That he had given all those Kingdoms to Nebuchadnezzar and his Sons for the space of seventy years and threatens to punish that Nation that would not serve him with the Sword Famine and Pestilence Jer. 27.1 to 9. So likewise 't was the Lord's Donation that gave Israel a Title to those Nations and we know well That the Earth is the Lords and the fulness thereof and he may give it to whom he pleaseth If any one can prove infallibly that God hath made him a grant of the Kingdom of England to him and his Heirs for seventy years or more I think it our duty to acquiesce in the soveraign will and good pleasure of God and not to oppose it but if this cannot be proved it is in vain to plead Conquest Force and Right are as opposite to one another as Light and Darkness A Pirate that hath conquered a Ship may plead as much right to govern it as a Conqueror to govern a Common-wealth And as for Succession by Birth though it be an Argument of a paler Complexion than Conquest which is a Title died in Blood yet hath it as little strength as the other My meaning is that Royal Primogeniture alone without the Peoples Consent is no rightful Title to the Government Or that the eldest Son or Heir of a King lawfully begotten to say nothing of Bastards hath no right to the Government by Birth unless the People consent to Choose him thereunto Which I prove thus 1. Because it is directly contrary to the Law of Nature in many respects First It makes the whole inferiour to a part yea to one member which is most absurd for if a man may Govern over a Common-wealth without their consent then are they inferiour to him the Will of one man must be preferred above the Will of the whole perhaps many millions Secondly This pretence of a right to the Government by Birth ravisheth Nature it self offers violence to her For whereas she justly claims a power constitutive of Magistrates and hath derived it to the People as her Trustees this Argument would deprive both them and her thereof That Nature hath committed the constitution of Governours to the People is clear because she hath not determined the Heirs of Kings any more than others yea Nature is often more liberal in bestowing her Magistratical endowments on many thousands sometimes on the greatest number of men than on the Royal Progeny as they are called and gives more Wisdom Courage Kindness Temperance Faithfulness and Justice to common People than to the Eldest Son of a King How many thousands in a Nation might be found whose natural temperament is more enclinable to Virtue then we often see a Kings to be Now all wise men know 't is Virtue that enobles the Spirit and makes it capable of highest undertakings How often may we see Kings fierce in their Countenance cruel in their Natures implacable ungrateful effeminate false luxurious and universally vitious and these things even radicated in their Complexions when there are many thousand persons of a common yet more truly noble extract amiable in their Countenance affable in their Carriage faithful in their Promise temperate in their Manners and generally enclined to Virtue Now surely if Nature hath designed any one to Superiority it is the most virtuous Therefore I conclude That Nature is no Friend to this Hereditary Title It is just matter of laughter and disdain to read those ignorant and impudent pretences which some men make to the Government from Nature when the streets abound daily with multitudes that by Natures Law have a better Title to it than themselves Thirdly This pretence formalizeth all the Commonwealth Vassals It pronounceth the People home-born Slaves Which what ingenuous spirit can bear For if all the People must against their Wills be subject to one man and honour maintain and obey him what more perfect character of Vassalage than this Those wretches that knowingly plead for this Title deserve to be stigmatized in the foreheads as common enemies to mankind Fourthly Nay this pretence of a right to the Government by Birth without the consent of the People divests the People of all Power of Self-preservation for the Office of the Magistrate as I shall shew more hereafter is to protect and defend the People and the common security of the People lyes in having good Governours Now if the Eldest Son of a King be a person vitiously enclined one given to malice revenge luxury intemperance avarice falsity or the like Vices and yet the People bound to accept of him for their Governour because of his Birth they must be bound to renounce their own safety and embrace destruction which the Law of Nature forbids and common Reason will abhor Thus you see how this pretended Birth-right to the Government doth violate the Law of Nature and tend to cheat the People of their real Birth-rights Liberty and Security Let us enquire a little into Scripture and we shall find that it is as contrary to Scripture as Nature 2. The Scripture gives not the least countenance unto this pretended Title of Birth-right to the Government and no wonder for it never was the intent of God to repeal the Law of Nature by Scripture but to explain and confirm the same But that I may argue distinctly consider these particulars First The Law of God concerning the making of a King hath not a word of this The Law doth not enjoyn the People to make the Eldest Son of a King Governour in his Fathers stead or speaks of an Hereditary Title to the Crown but plainly intimates the contrary Deut. 17.15 to the end For first the Law requires qualifications in him that the People were to set over them He must be one thus and thus qualified which I shall open more fully in the next
Chapter Now if the King must be one so and so qualified it plainly intimates that there was no such Title to the Government as Birth-right For if the Eldest Son of a King were not so qualified the People could not set him over them without disobeying the Law of God Again The Law layes conditions of Government upon the King upon the observation whereof He and his Children are to prolong their dayes in the Kingdom He must not multiply Horses to himself nor Wives nor greatly multiply Silver and Gold He must read in the Law of God all the dayes of his life that he may learn to fear God and keep all his Statutes and he must not lift up his heart above his Brethren nor turn aside from Gods Commandement to the right hand or the left and if he and his children did thus they were to continue in the Kingdom But now suppose a King and his Children will multiply Horses Silver and Gold to themselves and lay unreasonable Taxes on the People to maintain their pride and luxury live in the presumptuous violation of the Law of God and lift up their hearts above their Brethren lord and domineer over them and break all the conditions of Government Were the People bound to accept of the Eldest Son of the King to succeed his Father in the Throne No such thing They breaking the Conditions of Government forfeit their Right and the People might lawfully set another over them as they did when Rehoboam presumptuously rejected the Law of God and would not ease them of their Burdens 1 Kings 12.16 choosing Jeroboam in his stead 2. The special grant that God made of the Kingdom to David and his Seed doth not in the least favour this Hereditary Title For 1. The Promise was not that the Kingdom should descend to his Posterity in an Hereditary manner that the Eldest Son should succeed the Father in the Throne if any of Davids Sons were made King by the People it was as much as God had promised David or the People were bound to For neither did the Law of God nor the grant made to David oblige the People to the Eldest Son and therefore we read that Solomon succeeded David in the Throne a younger Brother to Adonijah but a wiser man and no question upon that account preferred before him and promoted to the Kingdom 2. That Deed of Gift made to David and his Seed was not absolute but conditional upon condition that they kept the Law of God and executed his judgements they were to continue in the Throne 1 King 6.12 1 King 8.25 1 King 2.3 4. But when Solomon and Rehoboam his Son had violated the Conditions of Government the People cast off Rehoboams yoke from their shoulders and good reason for they were bound to him and his Seed only upon condition they observed the Law of God and therefore by his rebellion against God and resolution to tyrannize over them they had a just discharge from subjection to him and his Heirs And a Nation can oblige themselves to any man and his posterity no otherwise than conditionally upon condition they observe the Law of God and execute his Judgments for to make an absolute Engagement to a Prince to receive his eldest Son and accordingly his Posterity for their Governours what kind of persons soever they may prove were contrary to the Law of Nature a giving away their own and posterities Birthrights and to the Law of God which requires qualifications in Governours which will be more fully cleared in the next Chapter Object But we reade that Jehoshaphat when he died gave the Kindom to Jehoram because he was the first-born 2 Chron. 21.3 and the People made Ahaziah the youngest son of Jehoram King in his fathers stead for the Band of men had slain all the eldest 2 Chron. 22.1 Doth not this prove that the first-born or eldest son of a King hath a right to the Crown after his fathers decease Sol. Not at at all For whereas it is said Jehoshaphat gave him the Kingdom that implies that it was in his power to have chosen whether he would have given it him or no and that Jehoram had not the Kingdom by inheritance or of right but by his fathers gift and the meaning is this Jehoshaphat with the Peoples consent bestowed the Kingdom upon Jehoram his eldest son for otherwise Jehoshaphat had no power either by the Law of God or Nature to give the Kingdom of Israel but Jehoshaphat being such a holy man and good Governour had won the Peoples affections so much that they were contented to grant his desire that his eldest son should succeed him For if Jehoshaphat should have given away the Kingdom without the Peoples consent it had been wickedly and injustly done and therefore I dare not entertain such a thought of good Jehoshaphat The other Instance is as void of proof For if it should be granted that if the eldest Son had been living or any of the elder Brethren the People would have made the eldest King yet it doth not follow they were bound to do so or that it was the birthright of the eldest Son to succeed his Father It is possible that the People might in an ordinary way set up the eldest Son in his Father's room because usually the eldest might be supposed to be the fittest for it as having most knowledge and experience and the Father commonly hath the greatest love for his eldest Son and would improve his interest in the Judges Rulers and Officers as well as the People for his eldest Son's succession and for other reasons but it will not follow hence that it was the Birthright of the eldest Son And yet I do not remember that the Scripture doth mention above one example of the eldest Son 's succeeding the Father among all the Seed of David that sate upon the Throne and that was Jehoram above mentioned and he had the Kingdom by gift not in his own right And we find Solomon a younger Brother succeeding his Father and Abijah who succeeded Rehoboam seems to be a younger Brother for the Scripture mentions elder sons that Rehoboam had by another wife 2 Chron. 11.19 20. but Rehoboam loved Maacah Abijah's mother more than all his wives and therefore improved his interest to make him King You see then notwithstanding these Objections that the People have an undoubted right of making their Governours according to the Law of God and that there is no just or rightful title to the Government of Nations without the consent of the People CHAP. IV. Treating of the Qualifications of Magistrates evincing by the Light of Reason Law of God End of Government and other Arguments that the People are bound to chuse such as are endued with the Spirit of Government wise and faithful men fearing God and hating Covetousness to be Governours over them I Have shewn you in the last Chapter that by the Law of God and Nature the People have an
Pardon Some call it a Lease of Life because it is too gross a thing to say a Pardon for Murder in plain terms O how frequently have I seen that saying of the Philosopher exemplified in this Nation The great Thieves lead the lesser thieves to hanging Publick Thieves who cheat the whole Nation of their Liberties Estates Birth-rights and Gospel-priviledges under the titles of Judges and Justices condemn and sentence to death small thieves for such faults as are not the hundredth part so heinous as their own And yet the poor people believe the great Thieves are God's Ordinance and worthy of all honour but the lesser thieves justly put to death Whereas indeed if Justice had its course there were more reason why the little thieves should condemn and execute the great Thieves For it is the Tyranny and Oppression of the Magistrates which is the principal cause why there are so many Thieves in the Land They lay intolerable Taxations on the People and by their Tyranny destroy Trade so that thousands are constrained to lay down their Callings for want of work they make such intricate tedious and chargeable Laws that are more like Instruments to pick the Peoples Pockets than Rules of Righteousness invented by the subtil Lawyers for Gins to catch the People in where they keep men so long as their money lasts and then let them go so that for the most part it fares with those that seek to the Lawyers and Witches for remedy alike they never thrive after By these and many other Artifices or Mysteries of State the Magistrates rob spoil and impoverish the People and reduce them to such necessity that while the Governours spend their money in pride luxury and all manner of voluptuousness they are forced to beg or steal and many being ashamed to beg fall to stealing for the necessity of their souls but stealing without authority are brought before the company of Rulers who have a Charter to steal by Authority and condemn all others who steal without license from them and sentenced to death by those who much more deserve it than themselves But alas it were endless to recite the particular cases wherein these wicked Rulers violate the Law of God for whereas the Law hath appointed punishment for evil-doers and praise for them that do well what do these but the very contrary turning the Sword against such as fear God and obey his Law So that we have just cause to plead with the Lord as David did Psal 110.126 It is time for thee O Lord to work for they have made void thy Law Brethren you cannot but acknowledge that the Law of God should be put in execution that it is great cause of lamentation yea and holy indignation to see the Law of God thus violated and what wise man could expect any better from such Rulers as these it is impossible the Law of God should be executed where wicked men are exalted Magistrates are entrusted with the execution of God's Law and if they do not understand or affect it they will never execute it Artaxerxes though a Heathen shewed more wisdom and prudence than many eminent Professors among us have lately done for he would have Ezra to make such men as knew the Law of God that is knew it affectionately as understood and loved the Law of God Magistrates and Judges over all the People beyond the River Ezra 7.25 He knew that it was in vain to think of having the Law of God executed by ungodly Rulers If we had the best Laws that ever any Nation under Heaven had and wicked Magistrates to execute them we should have little advantage by them they will find one way or other to wrest and pervert the Law of God in despite of the People I thought to have urged other Arguments for the confirmation of this great and weighty Truth That onely such men as are endowed with the Spirit of Government should be entrusted with it and to have shewn you how the setting up of men void of those qualifications which the Light of Reason and Law of God requires in Magistrates is the way to extirpate Virtue out of the Land and to introduce all manner of Vice and to bring down the Judgments of God upon us but in regard we find it by sad experience that this wicked Generation are no other than a mighty flood of Superstition and Prophaness a sweeping rain of Oppression an Army of Locusts eating up every green thing I shall forbear to enlarge any more upon this Particular but close this Chapter with a word of Exhortation and so proceed to the next You see what Power the Lord hath entrusted the People withal that the Right of making their Governours belongs to them yea that it is not onely their Priviledge but Duty by the Law of God to set Magistrates over them both Supream and Subordinate you see also what Qualifications the Law of God requires the People to look after in such as they entrust with Government they must be Wise Prudent Faithful Persons that have given Proof of their Integrity Men of Truth that understand the Law of God Fearing God and Hating Covetousness O that I might prevail with every one that reads this to resolve that if ever they have an opportunity to give their Suffrage for the Election of Magistrates again they will lay aside all by-respects and carnal interests whatsoever and give their Voice for none but such as are endued with the Spirit of Government and with those due Qualifications which the Law of God requires How frequent is it for men to give their Voice for those of their own Judgement or Party though altogether destitute of that Excellent Spirit which makes men meet for the Trust they are chosen to How common to adhere to their Kindred Landlords or Benefactors and improve all their Interest for such a one who hath neither Wisdom Faithfulness Fear of God nor Love to his Country Alas How rare a thing is it to hear of one chosen for his Virtues The sound of a great Name and glittering shew of phantastical Apparel is that which qualifies a man for Government in the judgement of the multitude 'T is not what Virtues but what Titles a man hath When a hundred men better qualified for Magistracy are passed by a Knight or a Lord shall be chosen for his Airy Titles sake which is just as if a man should refuse a Shield of Brass because it were not finely painted and choose a Paper Escutcheon bearing some noble Armes for his shield to defend him for Magistrates are the Shields of the Earth Psal 47.9 O England be not still so froward as to put away prosperity from thy self by choosing such for thy Governours as are void of those Qualifications which the Law of Nature and Scripture doth require Never wilt thou enjoy a solid lasting Peace until thou embrace Righteousness Isa 32.16 to 19. Never will Righteousness be executed unless righteous men be made
a Servant to them for their good he shall not be their Lord to their hurt to vassalize and enslave them they rejected him and his Government and chose another in his stead The advise which the old Counsellors gave him was rational sincere and is recorded to their honour they were worthy Patriots of their Country and Assertors of the Law of God and Liberties of the People against unlimitted Prerogative and arbitrary Power they perswade the King to know his place and be humble if thou wilt be their Servant and not to dissemble with the People promise one thing and mean another and therefore they add And wilt serve them as if they should have said if thou wilt promise them to be their Servant and perform thy promise to them and wilt indeed be their Servant and by rejecting that advise Rehoboam left the Kingdom of Israel This was Saul's plea when he had disobeyed God in sparing Agag and the chief of the Cattle I obeyed the voice of the People 1 Sam. 15.4 as if he should have said I am the Peoples Servant and must obey them I was afraid to disobey the People I know this was no excuse for Saul neither did it justifie the action because he had an express Command from God to destroy them utterly And therefore if the greatest part of the People had been unwilling to have Agag killed yet he should have obeyed God rather than man but it shews that Saul knew the People to be above him and that it was his duty to obey them in any lawful command and therefore he would have excused his disobedience to the Command of God by his obedience to the People In like manner Ahab though a wicked man was so observant of the People that he would not presume to give an answer to Ben-hadad about a matter of publick concernment till the People had appointed him what to say and when the People had forbid him to consent unto Ben-hadad's demands he obeys their voice and returns this answer to Ben-hadad I may not do it 1 Kings 20.8 9. As if he should have said the people have forbid me to consent unto thy demands and I may not disobey them I am their Servant the Silver and Gold thou sendest for is mine no otherwise than as a Trustee of the People to employ it in their Service and for their good and I must not dispose of it without their consent Ahab who had sold himself to do wickedness had not yet arrived to that degree of unrighteousness as to pretend an absolute Prerogative to do what he would or that the People had no coercive power over him for he confesses he may not do that which the People in the vindication of their own rights forbid him to do You see then how clearly the Scripture makes good this Assertion That Magistrates yea the very highest of all are publick Servants to the People Let us enquire a little into Reason and see what that sayes unto it 1. Then do not the People make constitute and authorize Magistrates whence have they their Call unless from the People from God by any immediate Call as Moses and Joshua or in an extraordinary manner by a Prophet as Saul David Jehu This they dare not pretend to From Nature let them prove it if they can as soon may they turn the Day into Night and Ocean into dry Land as prove any right to Government by Nature inherent in one family as I have shewed before By conquest And so hath every Rogue in the World that is able to get a company of theeves together and forcibly take away my Possession and lead me captive a right to govern over me There 's no other right to Government either by the Law of God or Nature but the Peoples choice and therefore needs must they be Servants unto those who give them their power 2. If they were not the Peoples Servants why do the People maintain them and pay them their wages Is it not from the Peoples purse the Magistrate is maintained I need not use many words in this Argument you know it by experience Why saith Crysostome do we give Tribute to the King is it not the wages of his care for our protection Since then the Magistrate hath his Power and Wages from us what should he be in reason but our Servant Object B 〈…〉 is it not his due how then can we be said to give it him Sol. Answer It is his due no otherwise than as he is a publick Servant to us and is by us entrusted with the care of our common safety and so becomes due Wages for the work he doth us Object But if Magistrates be the Peoples Servants why then are they called the Higher Powers and every soul commanded to be subject to them Rom. 13.1 and obey them Titus 3.1 Sol. This is meant of our single capacity not of our collective Every man may be considered singly or as one particular person and so every particular person in his single capacity is inferior to the King and to be subject to and obey him in the execution of his Office but a man may be considered conjunctively or as he is in union with the Commonwealth and a part of that whole and in this respect the Magistrate is inferior to us as we are all united together and make up one Commonwealth for we that is all particulars joyning together give the King that power which afterwards as private persons we are subject unto and are subject to him no otherwise than as the publick Servant which we have made and do maintain at our charges paying him his wages for the Service he doth us we are subject to him not as our Master but as our own Servant The King is Superior singulis but Inferior Universis Superior to us as single persons but Inferior to us as we are a Commonwealth 2. Whereas some would restrain this only to the King or chief Magistrate there is not the least ground for any such restriction for as well the Subordinate as Supream Magistrates are over us in their several places and degrees and we are as much bound to obey Judges Mayors Bailiffs in the execution of that trust which the People have reposed in them as the King and yet we do not think a Mayor or Bayliff to be above the Community that chose him and the word translated higher Rom. 13.1 where the Apostle speaks of higher Powers is attributed to all other Magistrates as well as the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 2.2 all that are in Authority it is rendered there 3. Ministers are said to be over the People 1 Thes 5.12 and the People are commanded to obey them and submit to them in the Lord and yet they must not be Lords over Gods Heritage 1 Pet. 5.3 but are Servants to the People 2 Cor. 4.5 And it is the very same concerning Magistrates for the Relation of Magistrates and Ministers in the general
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
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
assert our Liberties and Priviledges to make Laws for the Glory of God and our Good these our Servants conspire against their Masters and have wickedly robbed us of our Power and shared it among themselves we are no more bound to submit to their unjust and most prefidious Acts than a Master is bound to stand still and let his Servant give away his Goods and undoe him What Authority had a Parliament to give away our Birthrights to enslave the Corporations and Counties that sent them up to assert their Freedoms and to expose us to the lusts of wicked Oppressors to give away the Militia of the Land to the King to he disposed of for our slavery for who knowes not that it is put into the hands of bloody Papists and Sons of Cruelty and Oppression in most parts of the Land Did God give them this Authority who dares so to blaspheme Did the People give them any such Commission not in the least and therefore I conclude they had no authority at all to do it That they have no authority from the People I make good thus 1. There is no People can be supposed to be so destitute of reason and such Enemies to themselves their Little-ones and Posterity as to send up Trustees to enslave them and undoe them to give away their Birthrights and Priviledges to expose their Lives Liberties and Estates to Tyranny 2. If any People should be so foolish to send up Trustees with a Commission of this nature yet it were unlawfully done it were against the Law of God and Nature and the Grant it self null and void It were a wicked and treacherous thing for any man to give away the Power of preserving his own but especially his Wise his Children and Posterities Lives Liberties and Estates because both the Law of God and Nature oblige a man to preserve all these to give away the power of self-defence from my self is most abominable treachery to my self To give it away from my Wife and Children is most cursed and unnatural treachery to them and if a man should give away this Power to another yet the other hath no right to it by that grant it is as if it had been never given There are two infallible Maximes which make this good Whatever a man gives if it were not in his power to give it is not obliging But it is not in our power to give away self and family-defence and therfore if a man should do it yet the grant were not obliging Another Maxime as certain is that Against the Law of God or Nature nothing binds But to give away the Power of Self and Family-defence to a King or Parliament or both or to any other Person or Persons is against the Law of God and Nature And therefore if a People should be so ignorant as to do it yet it doth not at all bind them Suppose a Man should give the King or Parliament an absolute Power over himself his Wife and Children and they should come to ravish his Wife or murder his Children before his face were he bound to stand still and suffer it no such thing the Law of God and Nature binds him to rescue his Wife and Children if it be in his power notwithstanding that unlawful Act of his in giving them away before The Parliament had no Authority from God to betray our Rights and Liberties for God ordained Magistrates not for our hurt but good Rom. 13.4 They could have no authority from us because the Law of God and Nature obligeth us to defend them and therefore there is indeed nothing but a pretence of Authority which is as meer a cheat as any in the world and we have the same right to all our Freedoms and Priviledges that we had before they gave them from us and as soon as we can it is not only our Liberty but Duty for the sake of our Wives Children and Posterity to resume them again and to turn these unfaithful Stewards out of our Service with wages suitable to their merits The Lawyers say there are some cases wherein though the King make a Grant to a person by his Letters Patent yet nothing passeth to the Patentee I am sure if Scripture or Reason or both may give Judgement in our case though the Parliament have given away our Birthrights perfidiously to the King yet nothing passed of right to the King thereby The Parliaments giving our Birthrights to the King is just of as much force as if the Convocation of Prelates or Council of Bishops should give our souls to the Devil they have as much Power to do the latter as the Parliament have to do the former for both are against the Law of God and Nature and the King hath just as much right to our Liberties by the Parliaments Donation as the Devil hath to the souls of those whom the Bishops excommunicate and curse Let us not be such Children in understanding as to be frighted with a Pretence of Authority to oppress us for they have no other Authority but what is derived from the Devil and our perfidious Servants the Parliament who have sold us for nought CHAP. VIII I Come from the Power due to the Magistrate to the Tribute and I shall resolve this as I did the former 1. Positively 2. Negatively 1. Positively First So much Tribute as is necessary for prosecuting the Ends of Government viz. the Glory of God and Good of the People that is due to the Magistrate and the People are in justice bound to render unto him Secondly So much as is suitable to the Relation he is in Servants must have sufficient Wages to perform their Service yea it is their due in point of Equity Magistrates are our Servants and Wages competent to their Office is their due from us Many Towns Cities and Nations have been destroyed because their Magistrates had not Wages enough to perform their Service Constantinople was made a prey to the Turk by the Covetousness of the Citizens who would not furnish the Emperor with Money sufficient for the defence of the City Thirdly So much Tribute as is necessary for the several Duties of Magistrates is due to them to carry on Justice and protect the Land which varies according to the greatness of their trust and various Emergencies of publick affaires which is the rule by which the Magistrates Wages is to be proportioned 2. Negatively What-ever Tribute is indeed hurtful to the People is not due to the Magistrate because it is contrary to the End for which Magistracy was ordained he was made for their good therefore they are not bound to maintain him to their hurt If a Magistrate will have a Tax to maintain a standing Army which shall keep the People in slavery they are not bound to pay it because it is for their hurt If a Tax should be levied for building Pauls or any other Superstitious business which is burdensome to the People they are not bound to pay it
to their hurt What ever Tribute the Magistrate demands not correspondent to his Relation we are not bound to pay him If a Magistrate will multiply Silver Gold Horses Wives or Whores to himself and in order thereunto lay Taxes upon the People they are not bound to pay what he requires because the Lord hath forbid him to multiply Silver Gold or Horses and by consequence other things to himself Deut. 17.16 17. mark the expression To himself as if the Lord should have said I allow the King Silver and Gold and Horses enough to carry on the publick Affairs of Government but he shall not satisfie his own Pride or Covetousness or other lusts out of your Purses We are bound to maintain the Magistrate as our Servant not as our Lord we are to pay him Tribute for the execution of Justice not for the maintaining of Pride and Ambition for the Command of God requires us to pay no more Tribute than is due Rom. 13.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What Tribute is proportionable to the Relation of a Magistrate I acknowledge to be his due so long as he performs his duty to the People but if he persecute them for doing well and oppress them they are under no obligation from the Law of God or Nature to maintain him The reason why the Word of God commands us to render Tribute to the Magistrate is because He is the Minister of God to us for good Rom. 13.7 and 4th verses compared Render therefore to all their dues Tribute to whom Tribute is due c. vers 7. Wherefore Because he is the Minister of God to thee for good vers 4. And yet more plain vers 6. For for this cause pay you Tribute also for they are God's publick Servants attending continually upon this very thing What thing is that That which he mentioned ver 4. praising them that do well punishing them that do ill How manifest is it from this place that the cause why we are to pay Tribute to the Magistrate is for the good he doth us Because he is a Servant of God to us for Good But what if they be Ministers of the Devil to us for hurt punishing us for doing well attending continually upon our destruction doing all they can to enslave us and oppress us are we for this cause to pay them Tribute then may we call darkness light and light darkness for these two causes are as contrary as Christ and Belial Heaven and Hell When Rehoboam refused to ease the People of their burdens they eased themselves by casting off his Yoak 1 Kings 12.4 though they had endured many Oppressions in Solomons time yet they would not endure it alwayes And so may any People justly reject such Governours as lay intolerable Taxations and Exactions upon them And why should we be so slavish as to pay these men Wages for chastising us with Scorpions are we become Servants are we homeborn-slaves why are we thus spoiled The young Lyons roar on us they yell make our Land waste Jer. 2.14 Oh! what a cry is there in the Land of the poor and needy that perish for want of that which these wicked wretches spend upon their lusts for by reason of their Tyranny and Oppression Trade is grievously obstructed by which the Poor should be maintained and Taxes continually multiplyed so that the greatest number of those who used to relieve the Poor have scarcely now to provide for themselves and Family and what they would give to the Poor is forced from them by the Governours to maintain their Pride and Luxury while the Poor pine away in necessity And think you 't is their due to have the Patrimony of the Poor to fulfill their lusts withal Are we bound to pinch our selves and starve our Poor to make fuel for the lusts of Rulers Object But doth not Christ command us to render to Caesar the things that are Caesars that is to pay Tribute to him Sol. Render to Caesar the things that are Caesars that is what is Caesars due render unto him This is the same with what the Apostle saith Rom. 13.7 Render therefore to every one his due Tribute to whom Tribute is due Our Saviour sayes no more than this what is justly due to Caesar that render to him 2. But Christ leaves the Question unresolved whether Tribute were due to Caesar or no he seems rather to evade than to resolve the Question by an Answer that was dark and dubious capable of divers interpretations which produced wonder not satisfaction in the Interrogators for it is not said they liked his answer but they marvelled at it and left him c. ver 22. concluding that they were too weak to ensnare him by the wise answer he gave them at first word If you say doth not Christ infer that Tribute money was Caesars due because it had Caesars Image and Superscription I answer No forby that argument all the money in the Land were Caesars for it had his Image and no man were worth a penny Christ rather seems to confound the Querists than resolve the Question but however he enjoyns us to pay no more than his due 3. But take notice of this that he joyns God's due and Caesars together Give unto Caesar the things that are Caesars and unto God the things that are God's now the Poors due is God's Prov. 19.17 It is lent to God and by the Law of God and Nature the Poor have a right in out Estates and ought to be maintained and not forced to beg or steal as many thousands are at this day And for us to give these men what they demand to support their lusts if we can tell how to avoid it is to deprive the Poor of their right and so rob God of his due under a pretence of giving Caesar that which is not due to him For whatever power Caesar and his Officers have to rob the Poor and spend their due in Lasciviousness Excess of Wine Revellings Banquetings and other abominable Prophaneness yet sure I am they have no right to do it But alas may we not see that evil Eccles 4.1 I returned sayes Solomon and considered all the Oppressions that are done under the Sun and behold the tears of such as were oppressed and they had no comforter and on the side of their Oppressors was power but they had no comforter As a roaring Lion and a ranging Bear so is a wicked Ruler over the poor People Prov. 28.15 Obj. But did not Christ himself pay tribute to wicked Rulers Matth. 17.27 and are not we bound to be followers of Christ Jesus Sol. The Text sayes no such thing as that Christ paid Tribute but that he gave the Tribute-gatherers a piece of money lest they should be offended The Tribute-gatherers ask Peter Doth your Master pay Tribute ver 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it seems they questioned whether he would or no for they look'd upon him as an enemy to the Monarchs of this world but
I confess hath been traditionally handed from one to another and been received by those who see more with other men's eyes than their own But whereas it is pretended that Tyrants do us some good in defending us from Theeves and Murderers I cannot apprehend that it is but Gratis dictum for they are so far from defending us from them that they make Theeves and Murderers by destroying Trade and oppressing the People with unreasonable Taxes and Exactions and being patterns to others in Profuseness and Prophaness they daily encrease the number of Theeves and Murderers in the Land yea wicked Governours are the principal Cause of Theeves and Murderers 2. And no wonder they should make Theeves and Murderers for they are Captains and Leaders of that Troop Theeves and Murderers learn of them What are those cruel Exactions that they lay upon us to maintain their Lusts but publick Thefts and doth not the Blood of the poor Innocents cry out against them as Murderers yea surely the Voice of the Blood of those hundreds these men have murdered by filthy Prisons for obeying God's Commands cryes aloud against them Tyrants are the greatest Theeves and Murderers of all 3. We are not at all beholding to them for suppressing or punishing Theeves and Murderers now and then For first They are Partial some Theeves and Murderers they will not punish but if they have Money they may be easily set at Liberty by one subtil Evasion or other Secondly Those they do punish are most of their own making as I shewed before Thirdly And they encrease more continually hang one and make two And Fourthly They do worse themselves than those they do punish And Lastly If we were rid of Tyrants and Oppressing Governours we could take care our selves to set up such as would execute Justice impartially and neither rob nor murder us themselves nor suffer others to do it both which these wicked Rulers do 4. But the reason why we are commanded to be subject to Magistrates is not because they do us some good but because they are Servants to us for good Rom. 13.4 It is a madness to say they are Servants to us for good because they do some good Would you say he were a Servant for good to his Master that would rob him and take away his goods to spend upon his lusts and lay violent hands upon him if he should reprove him because he would work sometimes and keep other Theeves out of the house he is a Servant for good that fulfils his Relation and performs the duty of a Servant And so it is concerning the Magistrate if he do that good which a publick Servant to the People is bound to do he is a Servant to them for Good If he oppress enslave impoverish persecute them though he may do some good yet he is not a Servant to them for good and they owe him no subjection An oppressing Magistrate neither keeps his Relation of a Servant to the People nor answers the End for which he was made Their Good but makes himself their Lord and seeks their hurt and the little good he doth doth not compensate for the great Evil. We are commanded to be subject to the Magistrate not because of some good he doth but because he is a Servant to us for good indefinitely that is all the good which his Office enjoyns him to do us 5. The Apostle gives this reason why we should not resist the Magistrate because we need not fear him if we do well but shall have praise of him vers 3. now though a Tyrant may possibly do some good yet we cannot have praise of him when we do well nay we carry our Liberties and Lives in our hands when we go about the best Duties We cannot meet together to serve God as he hath commanded us but we are in danger of the loss of our Liberties Livelihoods nay and Lives also for many have caught their Deaths in Prisons of late Therefore this pretence of some good is but a meer airy notion instead of an Argument 6. And lastly The Apostle gives this for the reason why we are to be subject to Magistrates and pay them Tribute because they continually attend upon this thing that is doing justice and seeking our good vers 6. not because we receive some good from them as the pretenders affirm but because they make it their work and continual endeavour to do us good Assidue incumbentes some render it but I suppose it might better be rendred fortiter instantes the word denotes vehement perseverance they put all their might and strength constantly to the performance of their Duty But be that neglects the greatest part of his Duty and is careless in his Office or continually oppressing us though he may possibly do some good hath no right to subjection or tribute from the People So that you see plainly what kind of Power God hath forbid us to resist and what Rulers he hath commanded us to be subject unto A Power that is just rational and profitable to us but an unjust arbitrary tyrannical or oppressive Power he hath not commanded us to be subject unto Rulers Magistrates that execute Justice punish evil doers praise them that do well and are Servants to us for good we must needs be subject unto for Conscience sake but no command to submit to Tyrants or Oppressors The same answer is to be made to that in 1 Pet. 2.13 14. that though the Apostle commands us to submit to such Governours as are sent for the punishment of evil doers and praise of them that do well yet he doth not command us to submit to such as punish us for doing well or oppress us And so we are to understand all other Scriptures that speak of obedience and subjection to Magistrates they mean righteous Magistrates not Oppressors 2. A second Argument to prove that we owe the Magistrate no passive obedience in case of Tyranny or Oppression but may lawfully resist him is this That which the Law of Nature teacheth all men to do cannot be unlawful But Nature teacheth to resist all that come to Oppress or Injure us as well the Magistrate as others Therefore it cannot be unlawful If a Magistrate should offer violence to any Womans chastity and unless she should yeeld her Body to him threaten to kill her will not Nature it self teach her to resist him and defend her self if she can If a Magistrate who ought to Protect me and my Relations will come to Murder my Wife and Children doth not Nature command me to defend them and resist him Nature teacheth all creatures to resist injury and defend themselves one way or other and who would be so childish as to affirm that Reason teacheth men to lay aside Self-defence and suffer others to destroy us under a pretence of Authority If we consult with Reason it will tell us that the wickedness of a Magistrate in oppressing us who is our Servant to protect us is far
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