A SERMON Preach'd at The Election of the GOVERNOUR AT BOSTON IN New-England May 19th 1669. By JOHN DAVENPORT Printed in the Year 1670. 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 THese words may be considered two wayes 1. As holding forth a Prophecy of the Kingdom of the Messiah who is the Mediator Surety and Head of the Covenant of Grace for his People In which Covenant David comforted himself whatever decayes should befall him or his house in after-times 2. As holding forth a Rule for the choice and ordering of Rulers over men According to this consideration of the words I purpose to handle them at th s time as best suiting with the present occasion And so the words hold forth a Rule of Wisdom whereunto the Lord teacheth his People to apply their hearts in setling Civil Government according to God's Ordinance so as they may expect the presence and blessing of God through Jesus Christ with them and upon the Commonwealth I shall sum up all in one Doctrinal Conclusion which shall be this That it is the Ordinance of God in reference to Civil Government in Commonwealths that some men orderly chosen should rule over other men and in reference to the qualification of Rulers that they be just ruling in the fear of God Which is twofold 1. Concerning the thing that some men should rule over others 2. Concerning the qualification of the persons that are to rule that they be just ruling in the fear of God In this way of his Ordinance you see in my Text both these are joyned together and noted as the Ordinance of God in the Trinity of Persons God the Father said it who is called the God of Israel by vertue of his gracious Covenant with them and God the Son spake it who is stiled the Rock of Israel for that title is ascribed to Christ the Mediator and second Person For they drank of the Spiritual Rock that followed them 1 Cor. 10.4 and the Rock was Christ And they both spake it to David by the third Person the Holy Spirit who spake by David ver 2. But I shall handle them severally 1. The first that in reference to Civil Order in the Commonweal God hath ordained That some men orderly chosen should rule over other men It is not my purpose to discourse of the several Forms of Government Monarchical Aristocratical and Democratical nor to trouble you with the divers readings of the words according to the Original being content to handle them as they are translated and read in all your Bibles From whence the Doctrine is collected And the first thing to be proved is That Power of Civil Rule by men orderly chosen is Gods Ordinance For 1. It is from the Light and Law of Nature and the Law of Nature is God's Law 2. The orderly ruling of men over men in general is from God in its root though voluntary in the manner of coalescing It being supposed that men be combined in Family-Society it is necessary that they be joyned in a Civil-Society that union being made the power of Civil-Government and of making Laws followeth naturally though the manner of union in a Political Body is voluntary That we defend our selves from violence and wrong is a consequent of pure Nature but that we do it by devolving our Power into the hands of Civil Rulers this seems to be rather positively moral than natural 3. Because this special Form of Civil Government of Commonweales by men orderly chosen the Scripture ascribes unto God and also Civil Government administred by Judges and Magistrates as Christ spake concerning Pilate Joh. 19.11 Jesus answered Thou couldst have no power at all against me except it were given thee from above and they are said to judge not for man but for the Lord 2 Chron. 19.6 hence they are called Gods Psal 82.6 7. as appointed by him according to Christ's exposition of those words Joh. 10.35 If he calleth them Gods unto whom the Word of God was given See what the Wisdom of God which is Jesus Christ saith in Prov. 8.15 16. By me Kings reign and Princes decree justice Object In 1 Pet. 2.13 14. Civil Government by Civil Rulers is called a humane Ordinance ἀνθÏωπίνη 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Answ Not to shew that it is a meer humane invention and no Ordinance of God for that is contradictory to Rom. 13.1 The Powers that be are ordained of God ver 2. and he that resisteth the Ordinance of God But it is so called 1. Because men are the subject recipient of this Power So the Syriack expresseth it Leculhum benai ausho Obey all sons of men that are in Authority 2. Because the Choice hereunto is from God by men Deut. 1.13 Bring you men of Wisdom and of Understanding and known among your Tribes and I will make them Rulers over you 3. Because humane Concernments are the proper objects of it 1 Cor. 6.4 If then ye have judgments of things pertaining to this life set them up which are least esteemed in the Churches 4. Because the good of humane Societies is the end of it Therefore Durandus in his Book De Origine Juris saith well Civil Power according to God's Institution is of God and according to its acquisition and use it is of man And whereas Peter extends this subjection to two sorts of objects to the King as Supream and to other Governors as sent by him for the punishment of evil doers and for the praise of them that do well He therefore establisheth the Ruling Power over men in all sorts of Magistrates who may be said to be sent by the King either immediate as some are sent by express designation of the Person to such an office or mediately by his Royal Charter given to Corporations to choose from among themselves such as they account fit for such a trust This is our case who have by Patent from the King liberty and power to chuse a Governour and Deputy-Governour and a limitted Number of Assistants invested with Magistratical Authority over the People My Text saith He that Ruleth over men whether as Supream or Subordinate as being sent by him upon the Peoples choice must be just ruling in the fear of the Lord Therefore we must distinguish between Family-Rulers and Commonwealth-Rulers Family-Rulers viz. Husbands and Parents are the Ordinance of God without designation of the Persons thereunto by Commission from the King or Election of the People but it is not so with Rulers of the Common-wealth For the designation of these or those to be Civil Rulers leaving out others is from God by the Peoples free Choice at least by the Suffrages of the major part of them wherein the rest must acquiesce This Power of Rulers of the Common-wealth is derived from the Peoples free Choice therefore it is said in the Doctrine being orderly chosen for the
adjured them before the Lord. 2. His Modesty 1 In that he speaks only negatively that he had done them no wrong though he could have spoken positively of much good they had received by his Government 2 In that he mentioned the lesser things Oxen and Asses implying that much less had he wronged them in greater things 2. They must Rule in the fear of God Which contains in it all matters of Religion contained in the first Table of the Law whereof the filial reverential obediential fear of God is the summe and foundation and head-points Eccles 12.13 Let us hear the end of all Fear God and keep his Commandments for this is the whole duty of man 1 Prov. 7. The fear of the Lord is the beginning of knowledge The fear of God is a sanctifying gift of Grace wrought by the Holy Ghost in the hearts of the Elect proceeding from a right knowledge of God whence they exalt him above all and are inclined to the obedience of his revealed will in all things 1. The fountain hereof is sanctifying Grace therefore I call it a gift of Grace Let us have grace whereby we may so serve God Heb. 12.28 c. 2. The principal efficient hereof is the Holy Ghost Isa 11.2 And the Spirit of the Lord shall rest upon him 3. The subject recipient of it is the heart of the Elect Jer. 32.40 And I will make an everlasting Covenant with them that I will never turn away from them to do them good but I will put my fear in their hearts that they shall not depart from me 4. The rise of it is from a right knowledge of God Jer. 22.15 16. Did not thy Father eat and drink and prosper when he executed Judgment and Justice when he judged the cause of the afflicted and Poor he prospered was not this because he knew me saith the Lord. 1. In his Soveraignty Jer. 10.6 2. In his Immensity Isa 40.15 c. Behold the Nations are as a drop of a bucket and are counted as the dust of the ballance c. 3. In his Omnipresence Psal 130.7 Whither shall I go from thy Spirit or whither shall I flee from thy presence 4. In his Justice It is a fearful thing to fall into the hands of the living God Hos 3.5 1 Sam. 12.24 5. The property of it is Heb. 10.31 1. To exalt God above all as the highest object of our submission Prov. 22.4 By humility and the fear of the Lord are riches honour and life 2. Affiance Psal 147.11 But the Lord delighteth in them that fear him 3. Love Deut. 10.12 And now Israel what doth the Lord thy God require of thee but to fear the Lord thy God and to serve him and love him And God is thus exalted 1. When his word prevaileth above all other words Isa 66.2 To him will I look even to him that is of an humble and contrite spirit and trembleth at my word Acts 5.28 29. Did not we straitly command you that you should not teach in this Name Then Peter and the Apostles answered and said We ought rather to obey God than Men. 2. When the Omnipresence of God causeth us to approve our selves and wayes to him Gen. 17.1 I am God alsufficient walk before me and be thou upright Job 1.5 He sanctified his Sons and offered burnt Offerings for Job thought It may be my Sons have sinned and blasphemed God in their hearts Eccles 8.12 Though a sinner do evil an hundred times and God prolong his dayes yet I know it shall be well with them that fear the Lord c. 3. When the fear of God overcometh all carnal fears Dan. 3.16 17 18. Shadrach Meshach Abednego answered and said to the King O Nebuchadnezzar we are not careful to answer thee in this matter behold the God whom we serve is able to deliver us from the burning fiery furnace he will deliver us out of thine hand O King but if not be it known unto thee O King that we will not serve thy God nor worship the golden Image which thou hast set up Heb. 11.27 Hence follows 1. A firm cleaving to God in the obedience of Faith Deut. 10.20 Thou shalt fear the Lord thy God thou shalt serve him and cleave to him Thus they must fear God in their persons 2. In their Families Psal 101.2 I will do wisely in the perfect way till thou comest to me I will walk in the uprightness of my heart in the middest of mine house Now therefore fear the Lord and serve him in uprightness and in truth Josh 24.14 and put away the Godds which your Fathers served beyond the flood and in Egypt and serve ye the Lord. 3. They must exercise it in their Civil Government in the Common-wealth Psal 2.10 11. Be wise now therefore ye Kings be learned ye Judges of the Earth serve the Lord in fear and rejoyce in trembling Psal 27.5 III. These two Justice and the fear of God must be conjoyned by Gods Ordinance in Rulers over men if they would have his presence assistence and blessing with them in their publick Administrations Reas 1. From the order of the conjunction of Justice with the fear of God which is as of the Effect with the Cause therefore the fear of God is first to be exercised and Justice is to be regulated by it The Scripture plentifully shews what a strong and powerful influence and efficacy the true fear of God exerteth in reference to all Moral duties among men Moderation in Joseph who would not abuse his publick Authority unto private revenge giving this for his Reason I fear God Gen. 50.19 20. Mercy with the Midwives preserving the Male-Infants Exod. 1.21 Justice in Judges against Usury and Oppression 2. Chron. 6 7. Neh. 5.9 and his different carriage from former Governours in easing the People of burthensome Charges what he could Psal 14.15 against the prophaning of the Temple and of the Sabbath and neglect of the Priests and Levites and the Marriages of strange Wives Chap. 13. Reas 2. From the great Trust committed to Civil Rulers 1. To do Justice according to Scripture-Rules 2 Chron. 19.6 7. 2. To see that others do justly towards one another for he is the Minister of God for thy good Rom. 13.4 c. 3. To protect men in every good way 1 Tim. 2. 2. Pray for Kings and for all that are in Authority that we may lead a quiet and peaceable life in all godliness and honesty 4. To uphold the Churches walking in the order of the Gospel Isa 49.23 Kings shall be thy nursing Fathers and Queens thy nursing Mothers c. 5. Their End should be to exalt Christ in dispensing his Government in Textu Psal 2.10 11. 72.1 to 18. Vse Exhortation 1. To the Freemen who are entrusted by the Community to chuse Magistrates by their suffrages to follow the counsel of Jethro to Moses Exod. 18.21 Moreover provide thou among all the People men
Power of Government is originally in the People and that Three Wayes 1. Radically and vertually as in the first Subject For these Reasons 1. Because if living Creatures have radically in them a power of self-preservation to defend themselves from violence and wrongs men united in Societies being reasonable Creatures must have that power in a more reasonable and honourable way to put this power into the hands of Civil Rulers nor doth a Community in chusing Civil Rulers surrender so much their right and liberty to their Rulers as their Power both Active to do and Passive to suffer unjust violence so as the People shall not have Moral Power to do or avenge injuries proprio marte without punishment 2. Because if men United in a Civil Society may give Magistratical Power to such and such leaving out others then this Power was in this united Society but it was not in them formally for then all should be Rulers therefore this Power was in them only virtually for Nemo dat quod non habet None can give that which they have not either formally or virtually in themselves 2. Communciatively By way of free Donation the People giving to this or that man and not to others the Ruling Power over them For 1. In regular actings of the creature God is the first Agent there are not two several and distinct actings one God another of the People but in one and the same action God by the Peoples suffrages makes such an one Governour or Magistrate and not another 2. God regulateth his People exercising their Power in chusing such and such and not others to Rule over them therefore they have Power from God's Ordinance to do it for none can regulate a Non Ens nor will God by his Word regulate unwarrantable actions as he doth this Exod 18.21 Moreover provide thou among all the People men of courage fearing God men dealing truly hating covetousness and appoint such over them to be Rulers over thousands Rulers over hundreds c. Deut. 1.16 17. And I charged your Judges that same time saying Hear the Controversies between your Brethren and judge righteously between every Man and his Brother and the Stranger that is with him ye shall have no respect of persons in judgment but shall hear the small as well as the great ye shall not fear the face of man for the judgement is Gods c. 3. Limitively For the People so give Magistratical Power unto some as that still they retain in themselves these Three Acts 1. That they may measure out so much Civil Power as God in his Word alloweth to them and no more nor less 2. That they may set bounds and banks to the exercise of that Power so as it may not be exuberant above the Laws and due Rights and Liberties of the People 3. That they give it out conditionally upon this or that condition so as if the condition be violated they may resume their power of chusing another Thus you see the first part of God's Ordinance concerning Civil Rule and Government in Commonwealths by some orderly chosen thereunto The second part of God's Ordinance in this matter followeth which is concerning the qualifications of such Rulers over men 2. That as to the qualifications of Rulers over other men it is God's Ordinance that they be just ruling in the fear of the Lord. 1. They must be just They are to be termed just in the sense of this Text whose wills are sanctified and inclined by the Spirit of God to perform to men whatsoever is due to them according to the Rules of the Word 1. The principal and efficient hereof is the sanctifying Spirit therefore it is said Eph. 5.9 the fruit of the Spirit is in all goodness and righteousness and truth 2. The proper subject recipient of this gift of Grace is the sanctified will into which it puts a bent and inclination unto righteosness For the faculties of the Soul are not by nature bent to that which is good but contrary Gen. 4.5 But unto Cain and his Offering he had no regard wherefore Cain was exceeding wroth and his countenance fell down There may be light in the understanding shewing what is good but that which inclineth to good must be in the will Rom. 7.18 22. For to will is present with me but I find no means to perform that which is good for I delight in the Law of God concerning the inner-man He is truly just who acteth justly out of love to Righteousness unjust men may do just actions upon other motives as Absolom pretended 2 Sam. 15.4 O that I were made Judge in the Land that every man which hath any matter of Controversie might come to me that I might do him right And the unjust Judge acted in Luke 18.4 5. Though I neither fear God nor love man yet because this Widow troubleth me I will do her right 3. The effect of it is the performance of whatsoever is due to men Hence Children doing their duties to their Parents is said to be just Eph. 6.1 Children obey your Parents in the Lord for this is right And of Servants to their Masters is said to be just and equal Col. 4.1 And all things due to men are performed by living righteously Tit. 2.12 Teaching us that denying ungodliness and worldly lusts we should live soberly righteously and godly in this present world 4. The Rule is not mans corrupt Reasons and Affections but the Scripture Mich. 6.8 He hath shewed thee O man what is good and what doth the Lord require of thee but to do Justice and Judgment and to walk humbly with thy God 2 Tim. 3.16 All Scripture is given by inspiration from God and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness Thus Rulers over men must be just 1. In their personal Conversation else that may be applyed to them in Rom. 2.1 3. Therefore thou art inexcusable O man whosoever thou art that condemnest for in that thou condemnest another thou condemnest thy self for thou that condemnest dost the same things and thinkest thou this O man that condemnest them which do such things and dost the same things that thou shalt escape the judgment of God 2. In their administration of Justice and Judgment towards all men impartially and promised Psal 72.2 Then shall he judge thy People in righteousness and thy Poor with equity This God required Exod. 18.21 Moreover provide thou among all the People men of courage fearing God men dealing truly hating covetousness c. And Job practised Job 29.14 and Samuel pleaded when the People would alter the frame of Civil Government Deut. 1.16 17. 1 Sam. 12.3 Behold here I am bear record of me before the Lord and before his Anointed whose Ox have I taken or whose Ass have I taken or of whose hand have I received any bribe to blind mine eyes therewith c. to the 6th vers Wherein he shewed 1. His Integrity in that he