Mene Tekel; Or, The Downfall of Tyranny.  
A TREATISE wherein LIBERTY and EQUITY are Vindicated, and TYRANNY Condemned, by the Law of God and Right Reason: And the People's 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 showing 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 politic or civil Societies, and in these men, as men, join together to live by Rules of common Right, for civil Comfort and Security. There are Societies Ecclesiastical; in these men, as Saints, join 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, Governors, 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.  
Politic 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 Governors 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; showing 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 choose 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 choose that.  
Now,  righteous form of Government a Nation chooses, 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 yourselves to every Ordinance of man for the Lord's sake: it is not meant (as the wicked Antichristian-Prelates would persuade 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 Governors; but every righteous Constitution or kind of Government, called the Ordinance of man, because God hath left men to their liberty, to choose what species of Government may be most conducible to their own good.  
Having given you a description of Magistracy, and shown you that it is an Ordinance of God, what kind of Ordinance, what is the proper Object of it, and in what sense 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 People's good. Also showing that these should be the People's ends in electing Governors, and Governors 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 glorify Him. Therefore David exhorteth the Mighty (or Princes of the Earth, as the Word often signifies, and the Contents of your Bible's 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, courageously, 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 glorify 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 Judgements 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, draws a strong argument for subjection to them from the end of Magistracy; For (says 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 shown 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 Sovereignty, 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 People's also: if these be the ends of God's Institution of Magistrates, they should be the People's in Election of them. I shall show you hereafter, that by the Law of God and Nature, the People have an undoubted right to make their Governors; but you must not understand an absolute or arbitrary power to choose what Government or Governors the Devil and their own lusts shall excite them to, but such a form of Government and such Governors, 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 aught 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 People's sin were pardoned; he little minded the advancing of himself or his posterity, that would not he ●●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 Governor, made the honour of God and the People's good, the ends of his Administration, Josh. 7.8. What a public 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  (except for washing) till it were finished; he would buy no Land, nor eat the Bread of the Governor (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 Morde●●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 supreme and subordinate; showing that both by the Laws of God and Nature, the right of making Governors 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 Government, and give him his Commission, as he did Moses, Exod. 3. calling to him out of the bush. So Joshua, Num. 27.16, to 19 God himself by his own Voice, appointed Joshua to his Office: This Call is easily known by some signs or tokens, whereby the Lord makes known his mind to the People; as Moses, to satisfy the people that he was called of God, gave them signs by God's appointment, Exod. 4.1, to 9 So Joshua had some of Moses' honour put upon him, that all the Congregation of Israel might be obedient unto him, Numb. 27.20. that is, as I conceive, an extrrordinary portion of Moses' Spirit, was given to him to qualify him for that great Trust which he was to undertake, Numb. 11.17. to 26. We read the Lord took of the Spirit that was upon Moses, and gave it to the Seventy which were to assist him in the Government: No doubt the same, but in a greater measure, was bestowed upon Joshua, as one who was not only to assist, but succeed Moses in the place of chief Magistrate, that the people (seeing the excellency of his Spirit) might be content to hearken to him; which is evident by Deut. 34.9. Joshua, the son of Nun, was fall of the Spirit of Wisdom, for Moses had laid his hands on him, and the Children of Israel harkened unto him.  
A Call very near to this, though not in the strickest sense, Immediate, was that of Gideon, Judg. 6.14. who was called by an Angel sent from Heaven; and perhaps many other of the Judges were called in the same manner: but whoever hath this Call, hath something or other, either in the manner of his Call, or in the excellency of his Spirit, or both, which is sufficient to convince the People, that he is one appointed by God to be their Governor, and that it is their duty to hearken to, and obey him; as the People did Joshua.  
2. There is a mediate Call, when God calls a man to the Government, by and with the consent and concurrence of the people: And thus the Kings of Israel were called, by the consent of the people, who constituted them; and it was the People's right by the Law of God to set the King over them, Deut. 17.14, 15. 'twas the People's act that constituted the King.  
Therefore we read all the People went to Gilgal to make Saul King, 1 Sam. 11.15. The people made David King of Judah, 2 Sam. 2.4. and afterwards all the Tribes of Israel came to Hebron to make him King of Israel, 1 Chron. 12.38. Solomom was made King by all the Congregation, 1 Chron. 29.20. All the People came to Shechem to make Rehoboam King, 2 Chron. 10.1. and when he refused to ease them of their burdens and oppressions, rejected him, and made Jeroboam King, 1 Kings 12.20. All the people of Judah took Uzziah, and made him King, 2 Chron. 26.1. The people of the Land made Josiah King, 2 Chron. 33.25. The people of the Land took Jehoahaz and made him King, 2 Chron. 36.1. The people made Abimeleck King, Judg. 9.6. By all which it plainly appears, that the right of making Kings was in the People.  
The same we find concerning all other Magistrates and Officers, that the people were to make them by the Law of God, Deut. 16.18. Judges and Officers shalt thou make thee in all thy gates, which the Lord thy God giveth thee throughout thy Tribes, and they shall judge the people with just judgement.  
And indeed it is a piece of greatest folly and imprudence for the people to part with their right of making Magistrates, either Supreme or Subordinate: to commit the making of Judges and other Officers to the King, is by interpretation a neglect of our own duty which the Law of God requires, an undervaluing of our birthright, and a resignation of our Laws, Lives, Liberties, and Estates, to his will: which King James knew well enough to be an eminent expedient of Kingcraft, when he used to say, Let me make what Judges and Bishops I will, and I will have nothing to be Law or Gospel but what I please.  
No wonder that the people of this Nation are so grievously oppressed by Judges and Lawyers, that the Law is so wrested, Justice perverted, and Violence committed, when they neglect their duty of making Judges, Sheriffs, Justices of the Peace, and other Officers, and commit it to the King; who will be sure to choose such as shall advance his Prerogative, and debase the People's Liberty as much as lies in them, and dare do no other for fear of his displeasure; how easy a thing is it to take away any man's Life, Liberty, or Estate, which the King hath a desire to take away, and that under a pretence of Law, when the Judge, Sheriff, Justices, and Jury, are all his Creatures and Vassals; and the Judge must say that is Law which the King would have so, or else be turned out of his place, which usually he hath bought at the price of some Thousands of pounds.  
The Sheriff must pick a Jury that he knows beforehand will give what verdict the Judge bids them, or else be judged an enemy to the King: And the Justices upon the Bench, dare as well go upon hot coals, as oppose the King's Pleasure.  
And never will it be otherwise, unless the people grow so wise, as to challenge their right by the Law of God, to make Judges and Officers themselves, who may execute just Judgement.  
If a People will be so base, as like Esau, to contemn their birthright, and neglect their duty, & cowardly or carelessly to resign their Privileges into the hands of a King; 'tis no wonder if they smart for it, as England at this day; if the people were so wise as to make Judges & all other Officers themselves, according to the Law of God, they could not be so abused as they are.  
Object. But doth not the Law say, that the people were to make him King whom the Lord should choose? Deut. 17.15. It should seem by this, that the people have not liberty to make such as they please, but are to accept of such as God hath appointed for the Government.  
Answ. This argued that God did intent often, out of his especial favour to Israel, to make the choice himself of the person that should reign over them; but this did not at all infringe the people's rights or liberties; for the Lord to show how tender he was of the people's liberty, at the same time when he chose for them, appointed them to constitute him. God chose him, but they made him King. I shall not deny, but if God be pleased at any time in an extraordinary manner to choose a Governor for us, and send a Prophet to make known his mind to us, as he did Samuel to appoint Saul, and after him David; Ahijah to appoint Jeroboam; Elisha to appoint Jehu, it is our duty to make him King: But God doth not do so with other Nations as he did with Israel, He hath not sent any Prophet to tell us whom he appoints, but hath left all Nations to their undubitable birthright, to constitute such Governors 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 grossly 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 Lord's People's right to the Land of Canaan, and the neighbour Nations by the same, but it is a gross mistake. For the right Nabuchadnezzar 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 Nabuchadnezzar 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, 'twas the Lord's Donation that gave Israel a Title to those Nations, and we know well, That the Earth is the Lords, and the fullness 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 sovereign 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 Commonwealth.  
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 People's 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 inferior to a part, yea to one member, which is most absurd, for if a man may Govern over a Commonwealth without their consent, then are they inferior 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 itself, offers violence to her. For, whereas she justly claims a power constitutive of Magistrates, and hath derived it to the People as her trusties, this Argument would deprive both them and her thereof.  
That Nature hath committed the constitution of Governors 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 than we often see a Kings to be. Now all wise men know 'tis Virtue that ennobles the Spirit, and makes it capable of highest undertake.  
How often may we see Kings fierce in their Countenance, cruel in their Natures, implacable, ungrateful, effeminate, false, luxurious, and universally vicious, 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 inclined 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 Nature's 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 stigmatised 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 show more hereafter) is to protect and defend the People, and the common security of the People lies in having good Governors: Now if the Eldest Son of a King be a person viciously inclined, one given to malice, revenge, luxury, intemperance, avarice, falsity, or the like Vices, and yet the People bound to accept of him for their Governor 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 Birthright to the Government doth violate the Law of Nature, and tend to cheat the People of their real Birthrights, Liberty and Security. Let us inquire 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 Birthright 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 enjoin the People to make the Eldest Son of a King Governor in his Father's 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 Birthright. 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 lays conditions of Government upon the King, upon the observation whereof, He and his Children are to prolong their days 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 days 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 God's Commandment 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 David's 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 Judgements: for to make an absolute Engagement to a Prince, to receive his eldest Son, and accordingly his Posterity for their Governors, 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 Governors, which will be more fully cleared in the next Chapter.  
Object. But we read that Jehoshaphat when he died gave the Kingdom to Jehoram, because he was the firstborn, 2 Chron. 21.3. and the People made Ahaziah the youngest son of Jehoram King in his father's stead, for the Band of men had slain all the eldest, 2 Chron. 22.1. Doth not this prove that the firstborn, or eldest son of a King hath a right to the Crown after his father's 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 father's gift: and the meaning is this, Jehoshaphat, with the People's 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 Governor, had won the People's 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 People's 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 sat 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, Abijahs 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 Governors 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. IU. 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 choose such as are endued with the Spirit of Government, wise and faithful men, fearing God, and hating Covetousness, to be Governors over them.  
I Have shown you in the last Chapter, that by the Law of God and Nature, the People have an unquestionable right of making their Governors both supreme and subordinate; I intent by the Lord's assistance in this Chapter, to make it clear, That the People are bound to choose men endued with the Spirit of Government thereunto.  
1. Then, from the Light of Nature it is evident, that such only should be entrusted with the Government, as are endued with the Spirit of Government. Doth not Reason itself teach men in all their private concernments to entrust the managing thereof with persons fitly qualified? what wise man would commit the government of his Family to an imprudent or unfaithful Steward? the education of his Children to an ignorant or negligent Schoolmaster? the government of his Workmen in any kind of Manufacture, to one that wants discretion or honesty? the care of a Flock of Sheep, to a careless or unskilful Shepherd? or put his Son Apprentice, to a Master that neither understands nor regards his Trade?  
Hath Nature taught us to be so cautious in these lesser concernments, and careless of the greater? to intrust none but such as are able and faithful with any matters of lesser moment, and to commit our Laws, Lives, Liberties, Relations, Estates and good-names to the trust of such, of whose ability and integrity we have no evidence? All this is committed to the Magistrate.  
Is a negligent and careless person unfit to govern a few Boys in a School, and yet such a one fit to govern a Nation, whose number is as the sand of the Sea? Is a faithless, prodigal, and dishonest man unworthy to be made a Steward of one Family, and yet such a one fit to make a Steward for three Nations? Is one that makes no conscience of his word, unfit to be trusted with the care of a flock of Sheep, and yet such a one fit to be trusted with the care of the Laws, Lives, Liberties, Estates and Concernments of many millions of Men? Is a careless, faithless, deboist person, unfit to govern two or three Apprentices, and yet such a one fit to govern Towns, Cities, Countries, yea, populous Nations themselves? I appeal to any man, who hath but the least spark of Reason in him, whether this be not highly irrational?  
And yet alas, how few are there to be found, among the multitude of men that inhabit this Nation, who are half so careful of the weightier matters of Public Concernment, as of the Anise, Mint and Cummin of their private affairs!  
Much like to a company of Passengers that are going to Sea, every one looks after his own Goods to secure them from damage, but little regard what Pilot and Mariners they have; but when they are upon the Sea, woeful experience convinceth them of their folly. Their Pilot is unskilful or negligent, their Mariners as bad; and now they begin to repent; O that we had been so wise as to have chosen a better Pilot and Mariners! but it is too late, he hath got them aboard, and there he keeps them, till at length through his folly or negligence he runs the Vessel on the Sands, where many of them lose their Goods and Lives together.  
What a Pilot and Mariners the multitude have chosen, woeful experience hath now taught them.  
O England, why sleepest thou? 'tis high time to awake! Thy Pilot and Mariners eat, drink and make merry with thy sadding, and have no regard to thee; the winds blow, the waves beat, the storm increases, thy Tackling is bad, thy Compass false, thou art very near the Rocks or Sands; and unless the Lord in mercy look upon thee, thou wilt be suddenly split or sunk. If ever the Lord bring thee safe to harbour again, be wiser for time to come, make choice of a better Pilot and Mariners for thy next Voyage.  
But let us see what Instances we can find from the very Heathens themselves, who have acknowledged this, That men endued with the Spirit of Government are to be chosen thereunto.  
Pharaoh could say this of Joseph, Can we find such a one as this is, a man in whom the Spirit of God is? Forasmuch as there is none so wise and discreet as thou art, thou shalt be over mine house, and according to thy word shall all my people be ruled, Gen. 41.38, to 41. Mark here, what the Light of Nature and Reason dictates to a Heathen.  
1. That there are no men so fit for Government as those in whom the Spirit of God is.  
2. That the wisest and discreetest men, and such as have the Spirit of God, aught to be preferred to places of the highest Authority.  
3. That Magistrates are not to be chosen by their Honours or Riches but by their Virtues; not such as have empty Titles of Knights, Lords, Dukes or the like, and a base ignoble spirit under it; but such as are wise, discreet, and have the Spirit of God in them. No question but Pharaoh had Noblemen and Rich men enough to have preferred to that place, but the Light of Nature convinced him, that Joseph was fit than all they.  
4. That lowness of condition, as to worldly things, is no just bar to hinder a wise discreet man, in whom the Spirit of God is, from the greatest trust in Government. Joseph was a slave, sold into Egypt, after that a prisoner cast into a Dungeon, and yet for all this, the very Heathens prefer this man above all the Noblemen in the Land.  
Object. It will be objected, This was an extraordinary case; Joseph had skill in interpreting Dreams; there was an eminent Character set upon him by God, enough to convince any man that he was the fittest man for that trust.  
Sol. The reason why Joseph was advanced to that great Trust, was not barely for his Interpretation of the Dream, but for the wise Counsel he gave thereupon: the Lord had not only showed him the Dream, but the way how to preserve the Land; the Counsel he gave, was rational and discreet, and pleased Pharaoh and all his Servants, ver. 37. and because he was a wise and discreet Counsellor, able to govern the Land better than any that was in it, therefore they chose him: joseph's skill in interpreting Dreams, would not have fitted him for the Government of Egypt, without a Spirit of Counsel and Prudence to manage the weighty Affairs thereof. One gift doth not fit a man for every Function. Pharaoh by conference with him, found him to be a wise and discreet Counsellor, and therefore exalted him.  
Darius (though a Heathen) preferred Daniel above all the Precedents and Princes of the Empire, because he had a more excellent Spirit than they, Dan. 6.3. the Light of Nature taught him, that dignity was the just reward of Virtue; no question but he had many thousands in his Dominions who excelled Daniel in greatness and riches; but Daniel excelled them in Wisdom and Goodness; daniel's Wisdom and Understanding, outweighed all their Titles and Treasures, and was of more advantage to the Empire. So that let a very Heathen be Judge, and he will tell you that those who have the most excellent Spirits, should 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 itself dictates to all men; which will appear plainly, if we weigh those Qualifications Jethro mentions in the Balance 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 falsehood, 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 haste 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 Governors; 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 choose the wisest and best men for Governors; 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 itself? 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 Governor, 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 Jethroes 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 Pharaoh, 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 inquire 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 expressly or implicitly.  
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 enjoined 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 lays 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 days 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 days 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, tenderhearted 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 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 choose, which implieed that God intends out of his especial grace and favour to them (as his Church) to choose 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 choose for ourselves, 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 days 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 spoke 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 show only the Magistrate's 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 choose none but such men as are just, and fear God, to be Governors.  
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 says, 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 patiented, 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 profane 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 mere Counterfeits and Pretenders.  
For whereas these men pretend, that the Characters which the Scriptures give of true Magistrates and Ministers, do only show their duty, not any Qualifications that are necessary to the constitution of them; it is a mere 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 profaned, but choose 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 lays down several Characters to signify what Qualifications God required in Ministers.  
If any be blameless, etc. 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 jointly, 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, 'tis 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 Moses put that prudent Counsel of Jethro in execution, according to the mind of God, he bids the People look out such men as were spirited for Government, Deut. 1.13. Take ye wise Men, and understanding, and known among your Tribes, it is translated; but I suppose it might have been better rendered.  
1. Take ye wise men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapientes, this word is used frequently for the best sort of Wisdom, true spiritual Wisdom, saving Knowledge, Prov. 13.20. Prov. 10.8. Psal. 19.7. The Testimonies of the Lord make wise the simple. Moses bid the People look out men that understood the Law of God, that was the Wisdom he bid them have an eye to; even as Artaxerxes bid Ezra (as I have shown before.) That which Jethro called the Fear of God, Moses calls Wisdom; and no wonder, for that is the only true Wisdom, Job 28.28. Psal. 111.10. Prov. 7. It is as if he should have said, My Father-in-law, Jethro, gave me good Counsel, I give the same to you, Look out such Men as are truly wise, that fear God; they will make conscience of their Duty to God and you; but if you choose men void of that true Wisdom, the Fear of God, they will have little or no regard to the Honour of God, or your Good.  
2. Men of Understanding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et prudentes, prudent Men, Men of Counsel, as Jer. 49.7. Is Counsel perished from the Prudent? 1 Sam. 16.18. David is said to be a man prudent in matters; in both these places there is the same word that is mentioned by Moses; and generally this word is taken for a wise Counsellor. So that Moses bids the People chose such men for Magistrates as were prudent Counsellors. Every wise man, or every one that fears God, is not fit to be a Magistrate, he must be a prudent Man also, one that is able to advise in matters of weight and concernment, relating to the public Affairs of the Land.  
3. Known Men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, men that have been tried, that have given proof of their Integrity and Uprightness, that are known to be true and cordial to the Service of God, and their Generation; for the word is taken for experienced, Isa. 53.3. A man acquainted with grief; that is, one that hath been tried and experienced in it. So that Moses directs the People to look out such men who had been tried, and were known to be faithful, , selfdenying persons; such as Caleb and Joshua, who had followed the Lord fully in an hour of temptation, and adventured their lives for the People's good. These are the Men that are fit to be Rulers over the People, that will adventure their All for the People. Ulysses was a man tried, the Grecians had had large experience of his Wisdom and Faithfulness to them, and therefore they honoured him.  
Joseph gives the like counsel to Pharaoh, Gen. 41.33. Let Pharaoh look out a man discreet and wise, and set him over the Land, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Virum prudentem & sapientem; the very same words that Moses uses; and indeed the same Counsel that Moses by the Spirit of God gave the Israelites; did Joseph by the same Spirit gave the Egyptians, and they took his Counsel, The thing pleased Pharaoh and all his Servants, Vers. 37. They liked his Counsel well, and because they could find none that had so much true Wisdom and Prudence together as he had, Pharaoh set him over the Land.  
Thus Nehemiah set Hananiah over Jerusalem because he was a faithful man and feared God above many, Nehem. 7.2. and Chap. 13.13. He set Shelemiah, Zadok and Pedajah over the Treasuries, and Hanan next to them, because they were accounted faithful men.  
Thus you see how the Law of God requires the People to look out men that are endowed with the spirit of Government, and to make them Rulers, and what Precedents the Word of God hath left us of the same.  
O therefore beware you that are Teachers of others, that through your own ignorance of the Law of God, or slavish fear of wicked Rulers, or a base love of filthy lucre, you do not cause the People to stumble in the Law of God; lest he make you base and contemptible before all the People, because ye have been partial in the Law, Mal. 2.8, 9  
The God of Israel hath said, He that ruleth over men must be just, ruling in the fear of God. He that hath said, A Minister must be blameless, sober, of good behaviour, etc. 1 Tim. 3. Hath said, A Magistrate must be just, ruling in the fear of God, 2 Sam. 23.3. And will you say that a wicked Minister or Magistrate is God's Ordinance? Take heed of being partial in the Law.  
3. Having showed you how the Light of Reason and Law of God do concur, in the confirmation of this Truth, That none but such as are endued with the Spirit of Government should be entrusted with it. I come to another Argument drawn from the End of Government.  
Every Means should be adequate to its End, such as may be effectual to accomplish the End it was appointed for. The End for which Magistrates were made, was, The Glory of God, and Good of the People, Magistrates are the Means for accomplishing this end; and can it be conceived that persons destitute of Wisdom, Prudence, Faithfulness, Justice, or the fear of God, are qualified for this End?  
Will such a one ever seek to Honour God in the Government, as hath no Love to him, or Fear of him? to encourage Virtue, who is himself a Slave to Vice? Will such a one seek the People's Good who regards not his own? Is one that knows not, yea that hates the Law of God, fit to be entrusted with the execution thereof? Is a Drunken Magistrate a fit mean to reduce a People to Sobriety? A Profane Magistrate a mean to encourage Piety? When experience daily confirms the Truth of that, 
Regis ad exemplum, totus componitur Orbis;  
The whole World follow the Example of their King?   
Is a Perfidious person who makes light of the violation of his Faith, a mean to promote Truth and Honesty? if it be, it is per accidens, through the goodness of God, who brings good out of evil; and so I hope the Perfidiousness of these Governors will be a warning to the People to choose more Faithful Conscientious Men for time to come.  
The Heathens could say, Deus & Natura nil faciunt frustra; God and Nature make nothing in vain: But that accursed Opinion, That a Wicked Magistrate is God's Ordinance, under a pretence and vizard of Peace and Quietness, doth even fly in the face of God himself, and charge him with setting up so great an Ordinance over all mankind, which is but a vain thing: For certainly that is in vain which is not able to accomplish its End; so that to call a wicked Magistrate God's Ordinance, is to reproach our Maker.  
My Word, (saith the Lord) shall not return unto me void, but shall accomplish that which I please, and prosper in the thing whereunto I sent it, Isa. 55.11. Word, is not here to be restrained to the Word Preached, but is taken in a large sense; my Word of Command, Promise Threatening, my Word of Consolation, Commination, or Institution of mine Ordinances, it shall all prosper in the thing whereto I sent it. I appoint nothing that is not sufficient for its End. Now the End of that Institution of Magistracy, being the Glory of God, and Good of the People, in the praise of them that do well, and punishment of those that do evil. A vile person is no more a mean for it, than a profane person is a mean for bringing Glory to God, and doing Good to the People in the Ministry.  
Object. But may not a wicked Minister or Magistrate be an Instrument of good to others, though he be bad himself?  
Sol. 1. He may accidentally. I have heard of a Natural Fool that hath been instrumental to convert a wicked man, but he was never the fit to be made a Minister of Christ therefore. A wicked Ruler may accidentally be an Instrument of some good to a People, but this is not Argument for the lawfulness of choosing such a one to the Government. Magistrates are called Healers, Isa. 3.7. Leaders, Isa. 9.16. It is possible an ignorant person may hit upon a Medicine to cure a dangerous distemper, but would any wise man choose him for his Physician ever the sooner? A Fool & Coward may possibly do a piece of good service once, but is he therefore fit to be made a Leader? It is altogether as absurd to affirm, That a wicked or unworthy person should be made a Magistrate.  
2. But where there is one wicked Magistrate that doth good for the People, there are twenty do mischief. That now and then a wicked Magistrate doth good for the People, may be written among Wonders and Prodigies, not to persuade us to choose such a one again, but to admire and adore the Wisdom and Goodness of God, who brings good out of evil, and makes wicked men sometimes become serviceable to him and his people, contrary to their own inclinations.  
3. But if there be any wicked Magistrate who possibly doth some good, yet he doth a great deal more hurt, the evil outweighs the good.  
4. In a word, That which makes any thing a Mean, is the proportion it bears to the End; if a thing be not adequate to the End 'tis no Mean. But a wicked and unworthy person, though he may do some good accidentally in the Magistracy, or may have some property or other commendable, is not adequate to the End of Government. Nero, Vitellius, Caligula, the veriest Monsters in the World, had some properties laudable; Yea the Devil himself hath something of good; he hath Knowledge, and Faith, and other things good in themselves; but a wicked man wants those qualifications, of true Wisdom, Faithfulness and the Fear of God, which might render him fit for accomplishing the End for which Magistracy was instituted.  
O therefore, if you have any zeal for the Honour of God, show it by standing up for those to be made Governors, who truly fear his holy Name, and will be careful of his glory.  
Or, do you wish your Own, your children's, or the Nation's Prosperity? then never give your Vote again for wicked Men to Rule the Land. You will acknowledge, that it is your duty in your places to promote the Glory of God, and Good of the Land of your Nativity; yea who is there that will not say, Such a man that would not be willing to do this, were unworthy to live? You see the Means for these Ends, 'tis by advancing Wise and Faithful Men, that Fear God, and Hate Covetousness, to the Government. Resolve if ever the Lord afford you an opportunity to choose Governors again, to look out men so qualified that may answer the Ends of Magistracy. Never foster up yourselves with fond conceits, that you shall gather grapes of thorns, or figs of thistles, that wicked Magistrates will ever promote those glorious ends of God's Ordinance.  
4. A fourth Argument to evince the truth of this, That none but such as are endued with the Spirit of Government, are to be entrusted with it, is,  
If the setting up men void of wisdom, faithfulness, and the fear of God, in the Government, be the way to enact wicked-Laws; Then such as are destitute of those qualifications are not to be set up. But the former is true; therefore the latter.  
That wicked Magistrates will one way or other, by force or fraud, or both, get wicked Statutes to be made, is evident by the Scripture, History, and the Chronicles of all Nations. Thus the Lord complains of the wicked Kings of Israel, Ezek. 43.7, 8. that they profaned his holy Name, by setting their posts by his posts, and their thresholds by his thresholds, and the wall between him and them: and when once wicked Statutes are enacted, woeful experience hath taught the world how hard it is to get them repealed. The Lord complains how the Statutes of Omri were kept above an hundred and threescore years after his reign, Mica. 6.16. and the People of Israel walked in the wicked Statutes of the Kings which they had made so long, till they were carried captives to Assyria, 2 King. 17.8.  
And had I time to mention all the wicked Statutes which have been made by means of the wicked Kings of this Nation, and are yet in force, it would make you stand amazed, to think how They, the Lawyers and Clergy together, have abused the poor People. But it would take up a Volumn to treat of this by itself, and this Argument is so experimentally understood at this day, that I need not enlarge upon it.  
What cursed Laws are now in force, to persecute the faithful Ministers of Christ, for preaching to the People that they might be saved? to murder the Lord's People, by stifling them in Prisons and Dungeons? where hundreds have within these three years perished, for no other cause but praying, preaching, and hearing the Word of God; and all this, and much more, because wicked men are put in authority. For had the People obeyed the Law of God, and chosen such to rule as were just and fearing God, this would not have been.  
5. A fifth Argument is this: If the choosing men destitute of the Spirit of Government, be the way to make void the Law of God; Then none such should be chosen. But the former is true; therefore the latter.  
As wicked Magistrates will enact wicked Laws of their own, so will they be sure to reject and make void the Law of God. Why else do we see so many men pardoned for Murder, and walk at liberty up and down the streets in the face of the Sun, who by the Law of God should die? and the faithful Servants of God, and Friends of their Country, laid up in filthy Dungeons? How easy a thing is it for a Murderer (if he hath money) to get a 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 Thiefs lead the lesser thiefs to hanging. Public Thiefs who cheat the whole Nation of their Liberties, Estates, Birthrights, and Gospel-priviledges, under the titles of Judges and Justices, condemn and sentence to death small thiefs, for such faults as are not the hundredth part so heinous as their own? And yet the poor people believe the great Thiefs are God's Ordinance, and worthy of all honour, but the lesser thiefs justly put to death. Whereas indeed, if Justice had its course, there were more reason why the little thiefs should condemn and execute the great Thiefs.  
For it is the Tyranny and Oppression of the Magistrates, which is the principal cause why there are so many Thiefs 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 People's Pockets, than Rules of Righteousness; invented by the subtle 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 Governors 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 licence 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) showed 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 only such men as are endowed with the Spirit of Government, should be entrusted with it; and to have shown 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 Judgements 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 Profaneness, 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 Governors belongs to them, yea, that it is not only their Privilege, but Duty, by the Law of God, to set Magistrates over them, both Supreme 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 show of fantastical Apparel, is that which qualifies a man for Government, in the judgement of the multitude. 'Tis 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 Arms) 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 thyself, by choosing such for thy Governors 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 Governors. If ever thou art Healed, these must be thy Healers. If ever thy Breaches be made up, these must be the Repairers. O take that Counsel of Jethro, Exod. 18.21. Look out from among thy People, able men, such as fear God, men of truth, hating covetousness, and make them Rulers. If thou shalt do this thing, then shall all thy People go to their place in Peace, Vers. 23.   

CHAP. V Treating of the Magistrates relation, wherein is proved, both by Scripture and Reason, that Magistrates from the highest to the lowest, are the People's Servants. Such Objections as may probably be made against that Assertion, answered, and a few Inferences deduced from it.  
I Come to the Relation in which Magistrates stand to the People, and I doubt not through the Lord's assistance to make it manifest, that the fond conceit which the flattering Lawyers and Prelates have infused into the ignorant multitude, of the Sacredness and Unaccountableness of the King, is altogether inconsistent with his relation. And because that 13th Chapter of the Romans is so much pleaded by the Advocates of Tyranny, I shall begin with that. The Relation of the Magistrate, is plainly held forth by the Title which the Spirit of God gives him in that Chapter, and that is, A Public Servant, whereas it is translated Minister, in the plainest term it is Servant, Rom. 13.4.6.  
The word translated Minister, vers. 4. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in pulvere desudare. It signifies (saith Pareus) a painful and laborious service, like those that by hard travel raise the dust with their feet. And as it signifies a laborious, so many times a low service in comparison of many others, Rom. 16.1. Phebe a woman, is called Servant of the Church at Cenchrea. The Women are said to minister unto Christ, and the company in the house, Mat. 8.15. Mat. 27.55. So John 12.2. Martha served, that is, she waited at Table; in all these places, the same Word is used, and signifies a mean service, and indeed the service which this word doth properly signify, is a Service in the Dust.  
So that that word imports a painful and humble Service. The other word, ver. 6. translated Ministers, should have been translated, Public Servants; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; it is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 publicus, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 opus; public Workmen or Servants. The Magistrate hath his name not from Idleness, but painfulness. The word is sometims applied to a mean service as 2 Sam. 13.18. Amnons' Servant: The Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and Illiricus in his Clavis Scriptura, says that the word doth most properly signify a Service that is laborious. And it is applied to Epaphroditus, Phil. 2.15. a Messenger that carried the Church's relief to Paul.  
You see then what a Magistrate is by the Titles the Spirit of God gives him, A public and painful Servant.  
But the Question will be to whom is the Magistrate Servant; none will deny but he is the Servant of God, but few understand what he is to the People in general, and to themselves in particular, as members of the whole; know then, that he is a Servant Of God, and To thee, Rom. 13.4. The Relation of the Magistrate is in those words, briefly, fully, and clearly held out. Observe; the Apostle doth not say, he is a Servant of God for thy good; but to make it plain that he is a Servant to the People also, he saith he is a Servant Of God To thee for good: thereby most excellently representing, not only the End of Magistrates, in those words, For good; but also the relation they stand in, both to God and the People, in those words, he is a Servant Of God, To thee; and though this may (perhaps) seem strange to some, that the Magistrate should be a Servant to the People in general, and themselves in particular; yet this Scripture doth not go alone, but there are more than two witnesses to confirm it, although one Scripture is a sufficient proof in itself, because God, who is the author of it, cannot lie. I shall therefore mention some other Scriptures for confirmation of it, Acts. 13.36. It is said that David King of Israel, Served his Generation. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, imports, a Service full of labour and care, it is a metaphor taken from those persons that work at the Oars, and is substantially applied to in-inferior Servants of the Commonwealth; as Mat. 5.25. lest the Judge deliver thee to the Officer; that is, the Jailor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Mark 14.65. the Servants struck Christ; that is, the inferior Officers that attended the Court: and without doubt, a King is as truly a Servant to the Commonwealth, as a Jailor, Bailiff, or any other public Servant; and therefore hath the Spirit of God applied the same expression to him as he hath to them.  
And if we read David's behaviour to the People, we shall find that he well understood and kept his relation of Servant to them; for when he had made an unadvised resolution to go out in person, and leave the City (which was neither safe for him nor them) they tell him plainly, that he shall not go forth; whereupon the King submitted to them, with this humble answer, which well became the People's Servant, That which seemeth you best will I do; as if he should have said, it seems best to me to go in person, and I had fully resolved it; but you say it is better for me to succour you out of the City; I submit my Judgement to yours, and my Will to yours, and that which seems best to you will I do, 2 Sam. 18.1, to 6. So when he had a desire to bring the Ark of God back again in a public manner, he asks the People's consent first, David said unto all the Congregation, If it seem good unto you, let us send, etc. 1 Chron. 13.2. And indeed common reason will tell us, that it is fit one man should submit to the Judgement of many thousands (I mean in things lawful) rather than they to him.  
Rehoboams wise Counsellors, the old men that had stood before his Father, were not ignorant of this; they knew the King was the People's Servant, and therefore they persuaded him, to acknowledge himself to be the People's Servant, and promise to Serve them, 1 Kings 12.7. and that was the way to establish his Throne; but the young Courtiers (like our Feathermen) could not endure to hear of this; they tell him 'tis a dishonour to a King to be Servant to the People, and counsel him to stand up for a lawless Prerogative, and to daunt the People with threaten; but alas it was in vain; the People understood their Privileges and Liberties, yea, and duty also, too well to be fooled out of all by great words; if he will not submit to their just demands, and do what seemed good to them, as David did, and be 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 unlimited Prerogative, and arbitrary Power; they persuade 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 advice, 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 People's Servant, and must obey them, I was afraid to disobey the People. I know this was no excuse for Saul, neither did it justify 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 shows 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 Benhadad, about a matter of public 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 Benhadad, 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) forbidden him to do. You see then, how clearly the Scripture makes good this Assertion, That Magistrates (yea the very highest of all) are public Servants to the People. Let us inquire a little into Reason, and see what that says unto it.  
1. Then, do not the People make, constitute, and authorise 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 showed before. By conquest? And so hath every Rogue in the World, that is able to get a company of thiefs 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 People's choice; and therefore needs must they be Servants unto those who give them their power.  
2. If they were not the People's Servants, why do the People maintain them, and pay them their wages? Is it not from the People's 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 public 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 People's 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 joining 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 public 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 Supreme 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 Bailiff 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 God's 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, is one and the same, they are both Servants to the People, though in a different kind of Service.  
Object. But are not Magistrates called Gods? How then can they be the People's Servants?  
Sol. That is a Metaphorical Expression, spoken not by way of Property, but Resemblance; we know Magistrates are not properly gods, it were blasphemy to say so; the names or attributes of God cannot without blasphemy be given to them; it were blasphemy to call a King Jehovah, or Lord God, or the like; or to give him any of God's Properties, Omnipotent, Alwise, All-sufficient, Eternal, or the like: they are called Gods, because true Magistrates do in some higher Measure, than private persons, resemble the Wisdom, Power, and Justice of God, which is the utmost can be proved from that Title; this doth no way contradict their proper Title of Servants to the People.  
For when a Magistrate is a terror to evil works, and a praise to good, Rom. 13.3. he is a Servant to the People for good, ver. 4. and in this service of his, he represents the justice of God, who rewards every man according to his works. We must beware of straining Metaphors; the proper title of the Magistrate, which describes his relation, is a Servant Of God To the People. The Metaphorical Title of God describes his Virtues and Duties; the Wisdom, Faithfulness and Justice which a true Magistrate is endued with, and rules in; and the proper and metaphorical Titles are not repugnant to each other: but this observe by the way, that he that is destitute of those Virtues, or neglecteth those Duties, wherein a true Magistrate resembleth God, may be more justly called a Devil than a God, because he resembleth the Devil more than God. If it be said that an unrighteous Magistrate, by reason of his great power and external glory, resembleth God. I answer, It is false; for God hath no unrighteous or oppressive power; neither hath given any such to Magistrates; and therefore there is no resemblance between the power of a Tyrant or Oppressor, and the Power of the Most Just and Righteous Jehovah. The same I say of his external Glory; for the Glory of God is in his Wisdom, Justice, Faithfulness, and other attributes, and the Works of Goodness, Mercy and Righteousness which he doth; which the outward powers and splendour of an unrighteous Magistrate doth no way resemble; but it doth most aptly resemble the power and glory of the Devil, whose Servant he is, and whose works he doth.  
Object. But if the King be the People's Servant, why is it that we read so often in Scripture, that the People were used to salute the King with this Title, My Lord the King? and say they were his Servants?  
Sol. Those are expressions of courtesy and respect, commonly used not only to the King, but private persons; yea, sometimes our inferiors. Rebecka calls Abraham's Servant, My Lord, Gen. 24.18. Jacob calls his Brother Esau, My Lord, eight times in two Chapters, Gen. 32. and 33. Obadiah calls Elijah My Lord, 1 Kings 18.7, 13. The very same Title that is usually given to the King, and the same word in the Hebrew in all these places 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So the Levite (in a way of courtesy) says to the old man that came from his work out of the field, Thy Servant, Judg. 19.19. It is used so, Gen. 42.10. 2 Kings 1.13. and Chap. 2.6. And so it is to be understood when we read the People call the King My Lord, and say they are his Servants, it is an expression of courtesy, not that they are in a strict and proper sense, and in point of duty, his Servants, or the King their Lord, for it is nothing so. Thus we read, 1 Kings 12.4. the People come and tender their Service to Rehoboam, upon condition that he would ease them of their burdens; they came with respectful, courteous language unto him, and thought to win him thereby; but when he refused to perform his duty to them, they make him know, that in a strict and proper sense, they were his Masters, and could punish him for his faults, and did deprive him of his Crown, ver. 16.  
And so the Parliaments of England, and often the People without the Parliament, have (in their Addresses to the King) given him the Title of Lord, in a way of honour and respect; but when he hath refused to perform his duty to them, and endeavoured by his unlawful Prerogative, to abridge them of their Liberties, they have made him understand his Relation, and by force of Arms asserted their own Privileges, and sometimes compelled the King to perform his duty, other times deposed him from the Government; as the People of Israel did Rehoboam upon the same account; and so have most, if not all, the Nations in the World done the same.  
How common a thing is it in our ordinary Salutations, to say we are such a ones Servant, in a general and respective sense, and in point of courtesy, whose Servant we are not in a strict sense, and point of duty?  
Object. But why may not Princes be Lords over the People, as well as Master's Lords over their Servants, for the word translated Master, Ephes. 6.5. Col. 3.22. signifies Lord?  
Sol. 1. Because the Servant is inferior to his Master, and by his place obliged to serve his Master; but here it is the contrary, for the Magistrate is inferior to the Commonwealth, because he is made by, and for them, and his Office (as I have showed before) is to be a Servant to the People. Now a man cannot be in one and the same respect Lord and Servant.  
2. The Master pays the Servant his wages, so doth not the Magistrate the People, but the People pay him his wages. So that this Objection is justly retorted upon those that urge it, and in stead of proving the Magistrate to be the Lord, and the People to be Servants, proves the contrary; that the Magistrate is the Servant, and the People Masters. Which not only the Philosophers and wise sort of the Heathens understood; but many of the greatest Emperors in the World have confessed.  
Augustus Caesar, one that had the Empire of the world (of whom we read Lu. 〈…〉. 1.) would not suffer the People to call him Lord.  
Tiberius Caesar, who succeeded him in the Empire, (of whom we read Luk. 3.1) forbidden any man to call him Lord, and took it as a reproach cast upon him, for any one to call him so. And in an Oration he made to the People he useth these words, I have often, & do still afirm, that a good and virtuous Prince, whom you have entrusted with so great and large authority, aught to serve the Senate, and all the Citizens often, and many times particular Persons, neither do I repent of what I have said. And I have acknowledged you for my very good and favourable Lords, and do still acknowledge the same.  
Thus you see the greatest Emperors of the world confessing themselves to be the People's Servants, and the People their Lords or Masters.  
The same in effect did Trajan the Emperor confess, that he was inferior 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 Governor, he resolved to do nothing worthy of punishment, or if he did, he submitted himself to the stroke 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 spoke 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 People's power to be above his, and affirms (yea glories in it) That in Athens the People Reigned.  
I could quickly tyre both myself 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 men's 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 Governors, 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 Privileges of the People, against the Good and Benefit of them whom they Govern; Their Prerogatives abrogate the People's 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 showed at large under the qualifications of Magistrates. Governors 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 Privileges 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 only 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 increase, and many millions own his Gospel, and therefore carefully lays 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 only 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 christian's own but One God. Many of the Gentiles are so vainglorious, that they will have earthly Lords, but we christian's 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, etc. Learn to know yourselves, your places and relations. Alas how few of you that wear Crowns and sway Sceptres 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 Public 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 yourselves 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 yourselves 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 than you are the People's Servants, Matth. 20.27. How dare you force the freeborn People of this Land to swear that you are their Lords, when the Word of God says expressly 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 Emperor 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 People's Servants, and aught to honour them. You are not ignorant, I suppose, of that custom of the Roman Emperors 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 People's Servants, and must you be Lords? What insolent and absurd behaviour have I seen at the Courts of Public Judicature, from Judges, Justices, yea inferior Clerks themselves? what malapert 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 another's 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 shows 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 Footmen kill the Priests, but the Footmen 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 Footmen? 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 ware.  
3. A Word to the People.  
Are Magistrates your servants? then learn to be wise, and know your Privileges 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 Birthrights, by Rehoboams great words. And Oh that my Countrymen would understand their Liberty and Duty in this case, and not idolise 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 midwived 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 Politic 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 People's servants, we send them up as our trusties, 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 aught 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 because this Theme is so large, that I cannot have room in this Discourse for all the particular Duties of Magistrates, either Supreme or Subordinate, I shall only mention some general Duties, under which many particular are comprehended.  
1. Then, Magistrates ought to make it their great design, both in their undertaking and exercising their Authority, to answer the ends of Government, and to prosecute those ends, in the whole series of their transactions. They should consider the greatness of the work they take in hand, the strictness of the account they must one day give, and examine well their own hearts, whether they mean in undertaking, what God did in instituting Government? whether God's ends be their ends? whether they take the charge upon them for the glory of God, and good of the People; or for base ends of worldly honour and greatness?  
Alas! how few Magistrates are there, whose hearts will not condemn them in this, if they should but dare to put the question to them?  
Where is the Governor to be found who doth not make his private interest his chiefest end? that doth not take more care to honour himself and his posterity, than God? that doth not seek the People's goods more than their good? as if the People had been made for them, not they for the People. This is the mark that Magistrates should levelly at, in all their consultations; How may I advance the Honour of God, and promote the People's good? like Titus Vespasian, of whom it is recorded, that he counted that day lost, in which he had done no good.  
2. Magistrates must eye their relation, and behave themselves in all respects conformable thereto.  
1. They must fill up their Relation. You are Servants of God, he hath entrusted you with Talents, look you employ them to your Master's use. You are Servants to the People, they have given you power to employ it in their Service, they also pay you your wages? Then serve the People, not yourselves. O how many Rulers are th●re that instead of serving God and the People with their Power, serve the Devil and their Lusts? instead of serving the People, serve themselves of the People. You are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, your service should be like those that travel in the dust, that labour and take pains. You are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Public Servants or Workmen; you are not to consume your time and treasures, in idleness, but painfulness. You give the Lion, the Unicorn, and Beasts of prey for your Arms, as if your Office did allow you to prey upon the People as you do; it were far more suitable to your relation to give the Labouring Ox, thereby to signify that you know your place, and mean to discharge the trust reposed in you, by taking pains for the People. You are called Repairers of Breaches, which will not be done without diligence. Magistrates are by their Office Nursing Fathers, then learn of Moses, to carry the People in your bosom, as a nursing father doth the sucking child, Numb. 11.12. and show your readiness to serve all particular persons, as often as you can; that they may have occasion to say, you are the servants of God to them for good, Rom. 13.4. Remember that which is reported of Titus Vespasian, who is said never to have sent away any person sad from his presence.  
2. Be sure you keep within the circumference of your relation, you are Public Servants, take heed you do not forget yourselves and your relation, and please yourselves with dreams of Lordly Power over the People, whose servants you are. Be provident of the People's Treasures, be humble in the People's presence, be courteous and affable in your carriage, amiable in your countenance; labour to win the People's love, by kindness and respect. Like Trajan the Emperor, who behaved himself so to the People, as he would have an Emperor to have done to him, if he had been a private person. Remember the miserable ends of Lascivious Sardanapalus, Luxurious Vitellius, Prodigal Heliogabalus, Bloody Nero, and others, who kept not within the bounds of their relation. If you transgress the limits of your station, and spend your time in wantonness, luxury, prodigality and tyranny; the People one time or other will remember their relation, though you forget yours. It hath been observed by Historians of the Inhabitants of this Isle, that though they endure long, they will not endure always. They will bear much before they call their servants to account, but at last they use to make all even. Remember that proverb of a wise King, Oppression makes a wise man mad.  
The Wrath of a King is like the roaring of a Lion, we grant it.  
But the Wrath of the People is like the Raging of the Sea, which will overwhelm a thousand Lions in an instant.  
You seem at present to imitate Canutus, once King of this Island, who sitting in his Royal Chair by the Sea side, challenged a Lordly Power over the Ocean; and forbidden the waves to touch his Robes, threatening them, if they did presume to disobey his commands: but the sturdy waves not valuing his Lordly threats, approached his person, wet him to the thighs and skirts, forced him to remove his Chair, and retreat, and made him know the Ocean was above him. Beware of dallying too long with the British Seas, and lording it over the multitude of Waters; if once a Springtide arise, and Tame and Humber overflow, they will acknowledge little homage to your Lordships, and perhaps show less. They will make you to remove your Chairs, as Canutus did, and perhaps renounce your Titles also. They will wet your thighs, and cool your lusts, and wash your filthy bloody skirts; those Rivers know no Lords.  
3. A third duty of Magistrates, is, To observe the Law of God themselves, that so they may by their example induce the People to the same.  
Harken not to those wicked Earwigs; those open Enemies to God, the world, and most of all to yourselves, who tell you that you are above the Law. They serve their own bellies, and know no other God. They are the greatest Plague and Judgement of the Land: such Lepers should not be endured in the English Camp. Such filthy Lawyers and Prelates are the Foxes and Wolves who annoy this Commonwealth; it never will be well with us till they are taken. Varlets that have respect of persons, and will transgress for a piece of bread, Prov. 28.21. What seared consciences, and whorish foreheads, have those men, that dare to say that the King is above the Law? when as the Lord hath given a strict and particular charge to the King, to have a copy of it by him, and read therein all the days of his life, that he may learn to fear God and keep all his Statutes, Deut. 17.18, 19 If you think you have such immunity above other men, put your finger in the flames, and try what privilege you shall have more than others. O know that if you break the Law of God, the same place is provided for you, that is for others, Isa. 30.33. Tophet is prepared of old, yea for the King it is prepared. Your Flatterers tell you, you may do what you please, for you are gods; but if you break the Law of God, you shall die like men, and fall like one of the Princes, Psal. 82.6, 7. He shall cut off the spirit of Princes; He is terrible to the Kings of the Earth, Psal. 76.12.  
4. Magistrates are to execute Judgement and Justice in the Land, 1 Kings 10.9. Because the Lord loved Israel for ever, therefore made he thee King, to do Judgement and Justice. Not to do what he list, as the Court-Parasits pretend, that the King can do no evil. Which they gather from that place, 1 Sam. 8.9 to 19 where the Lord bids Samuel tell the People the manner of the King, what he would do; how he would enslave them, and oppress them, make them his Servants, take away their goods and possessions from them, and make them cry out by reason of their oppression; now hence do those wicked Advocates of Tyranny plead, that it is lawful for a King to do these things.  
O filthy and degenerate wretches, Apostates from the Light of Nature, men given up to a reprobate mind, professed enemies to mankind; how dare you thus to prevaricate with God and the world? to father your most damned Notions, hatched in the lowest Hell, upon God himself? as if the Judge of the whole Earth should do as unrighteously as yourselves. As if the Lord should make a Law for Kings to tyrannize and oppress the People without control; when as the Lord hath particularly enjoined the King to keep all the words of his Law, and all his Statutes, to do them, Deut. 17.19. the Lord foreseeing that folly which the People would commit in ask a King, many hundred years before it came to pass, made a Law, that if at any time the People should say, I will set a King over me, like the Nations round about, Deut. 17.14. the King should keep all his Statutes as well as the meanest person. And if you ask, why then doth he tell the People (when they asked a King) that this would be the manner of him? I answer, Not (ye Blasphemers) as if the Lord allowed of such Tyranny, but to deter the People from that folly which at present did possess them, in ask a King. For the Lord was highly displeased with them for it, as you may read at large in the story, He did give them their own desire of a King, but in wrath, Hos. 13.11. The King was made to do Judgement and Justice: if Tyranny and Oppression be Judgement and Justice, it is lawful for the King to do that, otherwise not.  
So likewise Judges and Officers are appointed to judge the People with just Judgement, Deut. 16.18. and the Lord complains of the Magistrates, Psal. 82. How long will ye judge unjustly, and accept the persons of the wicked? Defend the poor and fatherless, do Justice to the afflicted and needy. Deliver the poor and needy, rid them out of the hand of the wicked. Here, here is the Duty of Magistrates; but alas what should one say unto them? they know not, neither will they understand, they walk on in darkness, all the foundations of the Earth are out of course. Arise, O God, and judge the Earth, for thou shalt inherit all Nations.  
Thus the Apostle instructs us what is the Duty of the Magistrate, Rom. 13.3, and 4. To give praise to them that do well, and to execute wrath upon them that do evil: And the same doth the Apostle Peter affirm, 1 Pet. 2.14. But how little are the Scriptures regarded now a-dayes? O what cause have we to take up that Lamentation, Isa. 59.1, to 16? and especially that, vers. 14, and 15. Judgement is turned away backward, and Justice standeth  off; for Truth is fallen in the street, and Equity cannot enter; yea Truth faileth, and he that departeth from evil maketh himself a prey.  
5. A fifth general Duty of Magistrates, is to Protect and Defend the People. Therefore they are called Shepherds, Numb. 27.17. When the Lord told Moses, that he should go up to Mount Abarim, and see the Land, and be gathered to his People, he entreats the Lord to appoint another to succeed him, that the People might not be as Sheep without a Shepherd. So David was chosen by God, to feed his People Israel, 2 Sam. 5.2. That is, to be their Shepherd and Leader, to watch over them for their safety; which he did according to the integrity of his heart, Psal. 78.72. The Title of Shepherd is not appropriated to Ministers, but belongs to Magistrates also; Now a good Shepherd lays down his Life to Protect and Defend the Sheep, John 10.11. Magistrates are called Shields, Psal 47.9. and Hos. 4.18. Her Rulers, the word in the Hebrew is, her Shields; now the use of a Shield is to Defend.  
Thus Tola defended Israel, Judg. 10.9. and Gideon hazarded his life for the defence of his Country, Judg. 9.17. not to make himself Lord over them, (for that he refused afterwards) He did not fight for Honour or Greatness, but for the Good of his Country. Thus Nehemiah adventured himself in person for the People's good, and would not flee to save his life, and leave the work unfinished, Nehem. 6.11. though there were many and potent enemies round about. He was a Shepherd that loved the Flock, a true Shield to defend them from Tobiah, Sanballat, and the rest of God's and their enemies: a Repairer of the Breaches both in the People and the Wall.  
But alas, poor England! thy Shepherds are become Robbers, thy Princes within thee are roaring Lions, thy Judges are evening Wolves; instead of defending the Flock, they devour it. Thy Shields are become Swords, which pierce thine own bowels. Thy Rulers instead of repairing thy Breaches, throw down thy Walls, and widen the Breaches among thy Inhabitants more and more.  
But hear I pray you, O ye Heads of England, and Princes of these Nations; Is it not for you to know Judgement? who hate the good and love the evil, who pluck their skin from off them, and their flesh from off their bones; who break the bones of the Lords People, and chop them in pieces for the pot, and boil them in the cauldron. The day is coming when you shall cry unto the Lord, but he will not hear you, he will even hid his face from you, as you have behaved yourselves ill in your do, Mich. 3.1, to 5. You are the Shepherds of this People, therefore thus saith the Lord, Woe be to the Shepherds of England, that do feed themselves: should you not feed the Flock? Ye eat the fat, ye cloth you with the wool; ye kill them that are fed, but ye feed not the Flock; with force and with cruelty have ye ruled them. Behold I am against the Shepherds, and I will require my flock at their hand, and cause them to cease from feeding the flock, neither shall they feed themselves any more; for I will deliver my flock from their mouth, that they may not be meat for them, Ezek. 34.1, to 11.  
I shall insist no longer on the Magistrate's Duty at present, but come to his Due, which is contained in those four Particulars mentioned in the Description of Magistracy.  
Power,  
Tribute,  
Honour,  
And Obedience; with two Restrictions applicable to them all. First, The Proportion; what is due.  
Secondly, The Reason; Therefore.  
I shall begin in the next Chapter with the Power of the Magistrate.   

CHAP. VII. Treating of the Power which the Magistrate is to be entrusted withal; showing that he is to have so much Power as is adequate to the end of Government, relation of a public Servant, and duties of his place; and that he hath no right to any Power contrary to that.  
I Am now come to the Magistrates due, or to treat of what is due to him from the People, which is principally comprehended in four particulars.  
I shall begin with the first, Power.  
By the word Power, I mean not Authority, but strength sufficient for the performance of that trust, God and the People have reposed in him; which by the Greeks is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by the Latins, Vis, and differs from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority, which is mentioned, Rom. 13.1. Because Power is a means of carrying on, or executing Authority. And therefore that word translated Power, had been better rendered Authority. For the Power or Strength which the Magistrate hath put into his hand is mentioned afterward in the 4th. Verse, under the name of a Sword. And the Magistrate is said to bear the Sword, because it is delivered into his hand for the performance of his duty. But to be more plain in this particular, I shall show you what Power is the Magistrates due, and what not.  
1. Then Positively, The Magistrate is to have so much Power or Strength, as may conduce to the Glory of God, and Good of the People; as is adequate to the End of Government. For otherwise the Office were a vain thing, if it were not invested with Power sufficient to answer the End of its Institution.  
2. So much Power, as is adequate to the relation he is in. That is, a public and painful Servant, Of God, and To the People. For to make a Servant, and give him too little Power for the relation you set him in, were to set up a man of straw, or the Picture of a Magistrate.  
3. So much Power, as may enable him to perform the duties of his place; to execute Justice, to Punish those that do Evil, and Reward those that do Well, Rom. 13.4. And to defend the Nation in general, and every one in particular under his charge.  
Thus all, both Superior and Subordinate Magistrates, must have Power sufficient to perform the Duties of their several stations, and the Trust which the People repose in them. This I think none will deny; but the question will principally be, what Power the Magistrate ought not to have?  
For the greatest inconveniences of Governmently in the excess of the Magistrates Power; I shall therefore spend most time about that.  
1. Then Negatively. The Magistrate is not to have any Power which is for the People's hurt; he was made for their good, and no reason he should have any power for their hurt; power enough to make the People slaves when ever he pleaseth, to persecute them for doing well, to take away their Estates, Liberties or Lives unjustly, this Power is not his due; because it is contrary to the End for which he was made, The People's good, Rom. 13.4.  
It is a madness in any People, to suffer their Magistrates to take so much Power into their hands, as doth enable them when they please to hurt and oppress the People; it were not safe to trust the best man alive, wi●h so much Power as to be able to injure us if he would: for it is a common thing for Governors to play the Hypocrites; begin to govern well till they have cunningly established themselves, and got power enough into their hands to oppress the People, and then begin to Tyrannize. Thus did Nero himself; his first five years he reigned well: And Tiberius did the same; but when they had established themselves in the Throne, and were possessed of as much Power as they thought sufficient; murdered the Senators, oppressed the People, and committed all manner of outrages.  
2. The Magistrate is not to have so much power as is unsuitable to his Relation of the People's Servant; to have so much Power as to make himself their Lord: If a People will be so unwise as to give the Magistrate Lordly Power, they may well be sure he will use it to their thraldom; and do we not find it by woeful experience this day? what are we better than slaves? when upon any pretence of the Court, they fetch Men out of their Houses, where they are peaceably following their Callings; and though they have nothing to charge them withal, yet send them away to Prisons, where they keep them to the utter undoing of them and their Families; how many hundreds have been thus dealt withal, since these men have had this exorbitant Power in their hands? Is not this the very highest slavery? when Men dare not pray, or preach, or meet together to worship God, but they are haled to Dungeons. Oh England! this could not have been, if thou hadst been so wise, as to have kept thy Power in thine own hands, and given no more to thy Servants than is sufficient to perform thy service.  
3. Magistrates should not have Power to pervert Justice, and destroy a Land; their duty is to execute Justice, and defend us; and are they not bereft of Reason, who would give them Power to destroy and undo us? For a People to give the Power of the Militia into the hands of the King, is by interpretation a giving away of their Birthright, and exposing their Lives, Liberties and Estates to his will: For if the King may command the Militia as he pleaseth, what Tyranny is too hard for him? I deny not but the King is to bear the Sword for execution of Justice, and defending the People; but to have the Militia wholly at his disposal, is not that Sword due to him? for that is to have power to make the People slaves when he pleaseth. And do not we find the sad effects of this at present, when the Walls of our Cities are thrown down in a time of Peace (after an Act of Indemnity) which are the strength and defence of our Land, in case of a Foreign Invasion?  
Object. We see this now, but it is too late, the Parliament have given the Power of the Militia to the King, and since all Authority is against us, what can we do?  
Answ. The Parliament are our Servants as well as the King: we choose a King to govern us for our good, to preserve our Lives, Liberties and Estates; we choose a Parliament, send them up to consult our Safety, to assert our Liberties and Privileges, to make Laws for the Glory of God and our Good; these our Servants conspire against their Masters, and have wickedly rob 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 undo 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 knows 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 trusties to enslave them, and undo them, to give away their Birthrights and Privileges, to expose their Lives, Liberties and Estates to Tyranny.  
2. If any People should be so foolish to send up trusties with a Commission of this nature, yet it were unlawfully done; it were against the Law of God and Nature, and the Grant itself 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 myself, is most abominable treachery to myself.  
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 Maxims 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 therefore if a man should do it, yet the grant were not obliging.  
Another Maxim 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 mere a cheat as any in the world; and we have the same right to all our Freedoms and Privileges, 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 Bishop's 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 public affairs; which is the rule by which the Magistrates Wages is to be proportioned.  
2. Negatively.  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 Paul's, 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 public Affairs of Government, but he shall not satisfy 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 deuce, Tribute to whom Tribute is due etc. 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 public 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 Yoke, 1 Kings 12.4. though they had endured many Oppressions in Solomon's time, yet they would not endure it always: And so may any People justly reject such Governors, 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 Lions 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 multiplied; 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 Governors to maintain their Pride and Luxury, while the Poor pine away in necessity: And think you 'tis their due, to have the Patrimony of the Poor, to fulfil their lusts withal? Are we bound to pinch ourselves, 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 Caesar's? that is to pay Tribute to him.  
Sol. Render to Caesar the things that are Caesar's; that is, what is Caesar's 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 says 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, etc. 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 Caesar's due, because it had Caesar's Image and Superscription? I answer, No; forby that argument, all the money in the Land were Caesar's, 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 enjoins us to pay no more than his due.  
3. But take notice of this, that he joins God's due and Caesars together; Give unto Caesar the things that are Caesar's, 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 aught 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, Banquet, and other abominable Profaneness, yet sure I am they have no right to do it.  
But alas, may we not see that evil, Eccles. 4.1. I returned (says 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 says 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 looked upon him as an enemy to the Monarches of this world; but Peter thought Christ would have paid it, and therefore answers, Yes: but as he was coming to ask of Christ, our Saviour prevents him with this question; Do the Kings of the Earth take Tribute of Strangers, or Children? Of Strangers, says Peter. Then are the Children free, says Christ: Nevertheless lest we should offend them, give them a piece of money. As if he should have said; They ask thee whether I do not pay Tribute, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? whether I do not pay it as a due? I tell thee, no; we are Children of the Nation, free persons, and they have no right to it from us; yet lest we offend them, give them a piece of money, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Obj. But were not Christ and his Apostles, as members of the Commonwealth, bound to bear a share in the Public charges of the Nation?  
Yes, in all just and reasonable Taxes; but this seems to be an unjust and oppressive Tax, such as Kings did not use to lay upon Natives of the Land, but Strangers, such as they had conquered: now Christ and Peter being freeborn persons, and Children of the Nation, were in point of Equity free from this Tax; And so are we from those unreasonable Exactions, which at present are laid upon us; we are not in conscience bound to pay what they demand, for the satisfaction of their lusts, and continuation of our own slavery.  
Obj. But doth not Christ's giving mnoey to the Tribute-gatherers, lest he should offend them, oblige us to give money to our Tribute-gatherers rather than give them offence?  
Sol. Not at all, for the case differs exceedingly.  
1. Christ and Peter were but two persons, and for them two to stand out against the Ruler's oppression, when all the Nation submitted to it, was in vain. Christ took upon him the form of a servant, and was pleased to humble himself so, as to live in a low condition in the world, and did not come to determine Political Controversies, by his Kingly Power, but to be in a suffering condition; and unless he should have exerced the Power of his Godhead, in vindication of his own and the Nations Liberties (which at that time was not his work) it had been in vain to contend with them. But it will not follow hence that the greatest part of the Nation had refused to submit to that unjust Tax and heavy burden, it had been unlawful for them so to do, or is for us at this time.  
2. Christ and Peter had a special work to do which the People of the Land had not; he was sent to preach Glad-tydings to sinners, to seek and save lost souls, and to make known the Mystery which had been hid from Ages; and if he should have contended with the Rulers about Taxes, at such a time when the Nation submitted, it would have been the way to have hindered the work he came about; the Rulers would have been offended, and so have opposed his Preaching: but it will not follow hence that the generality of the Nation, who had no such special work to do, might not have contended with their Rulers, for their just Liberties and Immunities, and cast off those heavy Burdens, which the Governors laid upon them (as they did in Rehoboam's time) or that we may not contend with our Oppressors.  
3. Christ could avoid offending the Magistrates by such a way as we cannot: he wrought a miracle, and got the money he gave to them out of the mouth of a Fish: we cannot give them what they demand, but we must take it out of the mouths of our Wives and Children, and the Poor, who perish for want of that we give to the Magistrate, to spend upon his lusts. If all the People of whom these men demand such unreasonable Tribute, could create money; or by a miracle get it, without depriving their Wives and Children, and the Poor of their due, there might be something more to be said for giving them money (though that would not make it our duty) but sure we cannot give them what they ask, without impoverishing our Relations, and famishing the Poor of the Land; I conclude there is not a shadow of any Obligation upon us, to give them that which they require.  
Object. But would you make particular persons Judges in their own case, whether the Tribute which Magistrates demand be just and reasonable, or necessary for the Public affairs? by this means it were impossible for a Government to subsist. For some out of Ignorance, others out of Covetousness, or Envy, will be always complaining and never contribute freely to the Public charge, and so the Nation be undone.  
Sol. Every freeborn person may be considered under a twofold capacity, Private, or Public.  
1. A Private capacity, as he is one single person, disjoined from the rest of the Nation, and so private persons are not Judges in their own Case, what Tribute they are to pay the Magistrate, but aught to submit to the Judgement of the whole Nation, unless they are certain that it be unjust; for if particular persons are certain that the whole Nation decree an unrighteous Decree, they are not bound to submit unto it. For instance, if a whole Nation should denounce an unjust Judgement upon any one, to confiscate his Estate, or take away his Life, for that which he had not committed, or for doing that which God had commanded him to do; he were not bound to submit to this unjust Judgement, but might lawfully fly, and preserve his Life, and carry away his Estate also if he could. So likewise, in matters of Tribute, if a Nation should by common suffrage, decree an unrighteous War, to invade their Neighbours causelessly; a Superstitious or Idolatrous Temple to be erected, a Heathenish or Antichristian Feast to be celebrated at Public Charges, and appoint a Tax for defraying the cost; in these or such like unlawful Statutes, a private person may refuse to submit to the whole, or to bear any part in it; Because their Judgement is contrary to the Law of God.  
But now if a Nation ordain a Tax which is not contrary to the Law of God, in this case a private Person is not to be his own Judge, but to submit to the Judgement of the whole. As if a Nation by Public consent, ordain a Tax to be raised for maintaining a Navy, to defend them by Sea, an Army by Land, to build Garrisons for common Security, or a hundred other lawful things that might be mentioned in such cases, a private person is not to be his own Judge, what he ought to pay the Magistrate, but to submit to the Judgement of the whole, because there may be need of that which he doth not apprehend.  
2. But suppose it were so, that in no case, a private person might be his own Judge against the whole; yet consider a man in his public capacity, as he is conjoined with the whole, and so he is a Judge in his own case. For all particular persons make up the whole, and in that respect are Judges over the Magistrates; whom they made for their good, and maintain as their Servants; judges what Power, and Wages, is fit for their Servants to have.  
Que. But how shall we distinguish between such Tribute as is due, and such as is not due? for we had need be certain that it is not due if we refuse to pay it.  
Answ. 1. When Magistrates require Tribute for unlawful uses. For instance, if they will have Taxes to maintain their Pride, Covetousness, Lasciviousness, Luxury, Prodigality, we are not bound to pay what they demand. I deny not but in prudence we may give it them, in case we cannot avoid it, without our own undoing; as a man would rather give his Purse to a Thief, than be killed: But in Conscience we are free to refuse, if we can with our own safety. When it is evident to the World, that Magistrates use our money, not for our good but hurt, serve their own Lusts with our wages, we are not bound to maintain them.  
O how many Hundred Thousands, nay Millions of money have these men squeezed out of poor England within this three years? which hath been all spent upon their Luxury and our Slavery. What immeasurable Pride and Wastfulness are they guilty of? who is able to fathom the Covetousness of the Clergy and Lawyers? the insatiable Rapacity of the Courtiers? who like the Grave, never say, 'tis enough. A Generation, whose teeth are as swords, and their jaw teeth are knives, to devour the poor from off the Earth, and the needy from among men, Prov. 30.14. A Whirl-pool that sucks in what ever comes near it, and so great, that if God permit them to continue a few years more, they will suck in the whole Land. A bottomless Pit as deep as Hell itself. And think you that it is your duty to maintain Playhouses and Whore-houses for the Courtiers, with that which should buy your Children bread, or feed the hungry bellies, and  the naked backs of the Poor?  
2. When the Great Ones lay the burden on the Mean, the Rich cast the burden on the Poor, the Poor are not bound to bear the burden for the Rich.  
If a Parliament, consisting of Lords, Knights and Gentlemen, who have the greatest part of the Revenues of the Land, will cast the burden of the Taxes upon the poor Handy-crafts-men and Labourers, who get their Living by the sweat of their brows, it is unjust and not at all obligatory.  
3. When the Tribute is more than the People are able to pay, without impoverishing the Land, and impairing the Commonwealth, when, not a few covetous or envious persons, but the generality of the Nation, groan under their burden, and complain 'tis more than they are able to bear, and the Governors lay on more load still; in this case the Governors are Oppressors, and the People may remedy themselves if they can.  
Object. But the People have entrusted the Parliament with this affair, and therefore what Tribute their trusties have ordained, they are bound to pay.  
Sol. I say as before, in the case of Power, we give the Parliament Authority to raise such Tribute as is sufficient for our security, and the Service the King is to do us; but we give them no Power to impoverish or oppress us, to give away our Wives and children's bread, to maintain a company of Proud, Lazy, Drunken, Debauched Courtiers, filthy idle Drones, who will not work; and therefore by the Law of God should not eat, 2 Thes. 3.10. That the People should give away their Estates from their Wives and Children, and the Poors due also, to make Provision for the Lusts of their cruel Taskmasters, who spoil them of all their Liberties, both as Men and Christians, is more than a hundred Parliaments have Power to decree, and we are unwise to endure.   

CHAP. IX. Treating of the Honour which is due to the Magistrate.  
IN the handling of this Particular, I shall observe the same Method I did in the former, and show you,  
First, What honour is due to the Magistrate.  
Secondly, What is not.  
1. Then, we own to such Magistrates as are a Terroun to evil Works, and a Praise to them that do Well, the Honour of such just and lawful Titles as the People bestow on them; as King, Judge, Sheriff, Mayor, or the like; which is so clear both in the Old and New Testament, that it needs no proof.  
2. We own to them the acknowledgement of the good service they do us, and thankful acceptation thereof, although it be no more than their duty.  
Thus we read the People did use to acknowledge the good they had received, by Moses, Joshua, Gideon, David, and other good Magistrates, and mourned for them at their Death: and good reason, for the happiness of a Land is bound up in the Government thereof.  
Such Princes as Govern well, deserve Titles of Honour: The Romans were wont to give the Titles of Pater Patriae to their good Emperors, as they did to Augustus, Antoninus, Pius, and others. And Augustus, who refused to be called the People's Lord (as I mentioned before) yet did with the highest satisfaction, and thankfulness, embrace that Title of the Father of his Country. The Title of Lord of the Country, is far inferior in the Judgement of all wise men, to that of Father of the Country.  
Yea good Magistrates deserve to be honourably mentioned after death, and had in blessed Memory by Posterity; as Edward the Sixth, that young Josiah, is, and will be to the World's end.  
3. We own them Honour in our gestures, and behaviour, as we read the Lords People were wont to do, bowing the Head and the Body, in token of that honour which was due to them. Thus did Nathan to David, 1 King. 1.23. Thus did Mephibosheth, 2 Sam. 9.8. Araunah, 1 Chron. 21.21. And I judge it very lawful and requisite to show bodily respect to good Magistrates; although I cannot think it lawful for a Magistrate to punish any of the People, who are not satisfied of the lawfulness thereof, and upon that account do refuse such ceremonies, as putting off the hat, or the like.  
But in the next place, What honour is not due to the Magistrate?  
1. False or flattering Titles are not his due, though he be the best man upon Earth, Job 32.21. Let me not, I pray you, accept any man's person, neither let me give flattering Titles unto man; for I know not to give flattering Titles: in so doing my maker would soon take me away.  
To call a man Defender of the Faith, who is a Persecutor of it. To call a profane Tyrant, Gracious; O what abominable flattery and falsity is this? To call wicked, perjured, profane Dukes, or bloody minded Popish Archbishops, your Grace; what is it less than Blasphemy? It were fit to call them your Vice, than your Grace.  
O you flattering Priests, Courtiers, Lawyers, and others, who thus accustom your mouths to lies, that you draw them in like your breath; consider what your portion will be from the Lord, Rev. 21.8. you are all to be cast into the Lake that burneth with fire and brimstone. The getting of treasures by a lying tongue, is a vanity tossed to and fro of them that seek death, Prov. 21.6.  
What shall be given unto thee? or what shall be done unto thee, O thou false tongue? sharp arrows of the Mighty, with coals of Juniper, Psal. 120.3, and 4.  
If you do not speedily repent, know that you shall cry out one day for a drop of Water to cool this lying flattering tongue. But I know what your wicked hearts will answer, Let us alone till then and we care not; know therefore, that not only God, but the People will abhor you; the Lord hath denounced that curse against you, Prov. 24.24. He that saith to the wicked thou art righteous, him shall the People curse, Nations shall abhor him.  
2. The just and lawful Titles of Good Magistrates, are not due to wicked Magistrates; but they forfeit their right thereto, by their Tyranny and Oppression, or other misgovernment. And therefore we find the Prophets, Christ, and Apostles, giving to wicked Magistrates Titles of ignominy and disgrace, suitable to their merits.  
Elijah tells wicked Ahab to his face, Thou art he that troubleth Israel, 1 King. 18.18.  
Elisha calls King Jehoram, The Son of a Murderer, 2 Kings 6.32.  
Isaiah calls the Rulers of his time, Rulers of Sodom, Isa. 1.10.  
Ezekiel calls the King of Israel, Profane wicked Prince, Ezek. 21.25.  
Christ calls Herod, Fox, and bids them go and tell him so, Luke 13.32.  
Paul calls the Roman Emperor, A Lion, 2 Tim. 4.17. Yea, the Apostles, and many thousands of Christians together (for so the company of Believers was, Acts 2.41.) with one accord in their Prayers, mention Herod and Pontius Pilate, by name, spread their wickedness before God, and desire the Lord, To behold their Threats, Acts 4.27.  
It was no wonder the holy Prophets were so persecuted by wicked Rulers, since they were such faithful plaindealing men, that knew not how to give flattering Titles unto them; but called them Rulers of Sodom, Troublers of Israel, Sons of Murderers, and Profane wicked Persons. No wonder the Governors looked upon Christ and his Apostles with an Evil eye, and punished them as Seditious men; since they called them Foxes, Lions, and gave them such reproachful Titles, as they had deserved. They hated plaindealing and reproof, as all Tyrants do, and would be sure to suppress that spirit (if they could) which dared presume to reprehend their wickedness; and yet these holy Men were not afraid to give them Titles of dishonour, answerable to their merits.  
Oh you wicked flatterers! that daub with untempered mortar, and flatter great Men for advantage, see here what the holy Prophets and Apostles did, and take shame to yourselves for your filthiness. woe to him that calleth good evil, and evil good, that putteth Darkness for Light, and Light for Darkness, Isa. 5.20. Who justify the wicked for reward, and take away the Righteousness of the Righteous from him. Your root shall be rottenness, and your blossom dust. The Lord is no respecter of Persons, and hath forbid us to be so. If Kings or great Men be wicked, they deserve to be called as they are. Nay, take notice of this, that when the Christians in their assembly, lift up their voice with one accord to God, and boldly prayed to the Lord, To behold the Threats of Herod and Pontius Pilate, whom they mentioned by Name, relating their wickedness; the Lord shown how exceedingly he was pleased therewith, in that, as soon as the prayer was ended, the place was shaken, and they were all filled with the holy Spirit, and great Grace was upon th●● all. Perhaps if there were more boldness in the Assemblies of the Saints at this day, in bearing a faithful Testimony for God against these wicked Rulers, there would be a greater Presence of the Spirit of God among them, and greater measures of Grace upon them.  
And in like manner have the faithful Servants of the Lord in all Ages, born their Testimony against the wickedness of their Rulers.  
The Title which John Knox, that famous Servant of Jesus Christ, and eminent Instrument of the Scotish Reformation, frequently gave to the Tyrannous Queen, who ruled the Land, was, Bondslave of Satan; and he constantly prayed in public, in words to this purpose, That God would deliver her from the Power of Satan, to whom she was now a bondslave.  
John Hus, that glorious Martyr of Jesus Christ, was not afraid to affirm to the Emperor's face, That wicked Kings were not worthily Kings before God, Acts and Mon. Vol. 1. Pag. 807. And pag. 813. he says, That Subjects and common People ought openly and publicly to detect and reprove the Vices of their Rulers, having Power given them of Christ, and Example of Paul so to do.  
The Bishop of Burgen, in his Oration which he made in the Counsel of Basil, lays down this assertion; It is absurd for a King to be of more Authority than his Kingdom: and he that ruleth not for the Good of his Subjects, is not to be counted a King, but a Tyrant.  
Eleutherius, in the Letter which he sent to Lucius, King of this Island, about 170. years after the Death of Christ, affirms the same in these words; A King hath his Name of Ruling, not of having a Kingdom; and so long shall you be a King indeed, while you rule well; which if you do not, the Name of a King shall not remain with you, but you shall lose it, Acts and Mon. Vol. 1. Pag. 139. Which Eleutherius is in high esteem by Ecclesiastical Historians, for the Eminency of his Wisdom and Piety both; as indeed that very Epistle doth sufficiently evidence, he deserves to be.  
Thus you see several eminent Lights in the Church of God, concur in the same Persuasion, That wicked Magistrates have no right to the Titles of such Magistrates as rule well. Nay, the Ancient Laws of this Nation give full testimony to this Truth: For in the Chapter of the Laws of King Edward (commonly called the Confessor) (by whom most of the good Laws we enjoy were made) treating of the duty of the King, the Law saith thus,  
The King, because he is the Vicegerent of the highest King, is appointed for this purpose, to reverence and rule the Kingdom, the Lords People, and holy Church, and to defend them from injurious persons; to pluck away evil-doers utterly, to scatter and destroy them; which if he doth not perform, the Name of a King shall not agree to him, but he looseth the title of a King.  
Well then, let no man be so foolish and perverse, as to charge this assertion with novelty or singularity; for you see what abundant Evidence there is, both from Scripture and Reason, That a wicked and unrighteous King, forfeits his right to the Title of a King. And though the perfidious Parliament (or rather mock Parliament) have lately betrayed their own Trust, and our Liberties, making it Treason for us to mention the cruel Tyranny and Oppression we groan under; yet by the ancient Laws of England, this man that rules at present, is no rightful King of England; but by oppressing the Nation, and persecuting the Lords People, hath lost the Title of a King; and that the Name of a King doth not agree to him; but Tyrant is the Name due to him.  
Object. But doth not Elihu say, Job 34.18. Is it fit to say to a King thou art wicked, and to Princes, ye are ungodly?  
Sol. That is to a King in Truth, not in show; not one that is a Tyrant under the Name of a King. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies Consul, a wise and discreet Governor, who is a true King. Tyrants are not here meant. A King is one thing, and a Tyrant another.  
So the word translated Princes, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, liberal, or, ingenuous persons: To call wise or ingenuous Governors wicked, were a slander: but doth it follow hence, that we may not call irrationel, covetous, disingenuous oppressing, Rulers, Wicked? the scope of the place plainly intimates this to be the meaning of the words; for the verse foregoing, he says, Wilt thou condemn him that is Most Just? meaning God; and then argues, A minore ad majus, from the lesser to the greater. If it be unlawful to say to a wise or liberal Governor, thou art wicked: How much more unlawful is it to condemn God, who is the Most Just, Wise, and Liberal?  
And by the verse following, it is evident, that he doth not intent to assert the Privilege of Princes or great men above others; for he tells us, that God accepts not the persons of Princes or Rich men, more than the Poor: and it is observable, that when he speaks of such Princes, whose Persons are not accepted by God, he doth not use that expression which is translated Princes, ver. 18. and hath a virtuous signification, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word which hath no virtuous signification, but signifies barely Princes or great Men; and he tells us, That God regards no man for his greatness: and if this place should be understood (as the Royalists would have it) to forbid us to speak disgracefully of wicked Rulers; then the holy Prophets and Apostles are to be blamed, for they did so, as you have seen before; but that is the true interpretation of the place which I have given; the other is only a gloss which the Prelates give to support Tyrants, under the shadow of whose wings they shelter themselves.  
Object. But is it not said who may say to a King, what dost thou? Eccles. 8.4.  
Sol. This argues the danger of opposing a King, not the unlawfulness. In the word of a King is Power; he hath so much Power at his command, that no private person under his Government, is able to oppose him without his own ruin.  
But the meaning of the place is this; The King, for the execution of Justice, and punishing Evil-doers, hath so much power both from God and the People, that none may oppose him in the execution of Justice; and that this is the meaning of the wise Man, appears by the verse foregoing: Stand not before him in an evil thing, says he; and then gives this as a reason; for he doth whatsoever he pleaseth, and who may say to him, what dost thou; that is, in punishing such as will stand before him in an evil thing. But it is clear enough that the faithful Servants of God in Scripture, have said more to wicked Kings, than, what dost thou? Samuel said to Saul, Thou hast done foolishly, 1 Sam. 13.13. Elijah to Ahab, Thou art he that troubleth Israel; yea, the People of God were bound to restrain and punish wicked Kings; and frequently did so, as I shall show hereafter.  
Object. Doth not Paul confess his Error in speaking reproachfully of the High Priest, though a wicked Ruler; and thereby teach us, That it is unlawful to speak reproachfully of wicked Rulers? Acts 23.4, 5.  
Sol. No such thing; the words do rather prove the direct contrary; for it is clear that Paul calls a wicked Ruler, Whited-wall; gives him a disgraceful Title.  
2. Paul knew him to be a Ruler when he called him so; for says he, Sittest thou to judge me after the Law, and commandest me to be smitten contrary to the Law? vers. 3. he knew him to be Judge, and yet calls him Whited-wall; and without doubt he knew him to be the man they called High Priest, by the High Priests Robes, and the Place where he sat; for Paul full-well understood the Customs of the Jews.  
3. Whereas it is alleged, That Paul corrects himself, or recants afterwards; there is no ground for it; I witted not, says Paul, that he was High Priest; that is, truly and really so; as indeed he could not be, because the High-Priesthood, was abrogated by the Death of Christ, who was the true High Priest. And besides he was a Tyrant, and caused him to be smitten contrary to the Law; and therefore no lawful Ruler; and the Apostle answers not only the Objection which they made against him, for reviling the High Priest, by saying he did not know him to be High Priest, or own him for High Priest; but prevents another Objection which they might more plausibly make, from Exod. 22.28. Thou shalt not revile the gods, or blaspheme the Ruler of thy People. As if he should have said; I know you will say I have broken that Law, by speaking evil of a Ruler, but you are mistaken; the Law doth not forbid us to speak evil of Tyrants, or Oppressors, but of lawful Rulers, who govern in Righteousness. I do not own him for High Priest, or a lawful Ruler (though I know he sits as Judge) that will thus wickedly pervert Justice. If he had been a good and lawful Ruler, I would not have spoken so reproachfully of him, as to have called him Whited-wall, but have honoured him, but this man, under the Title of High Priest and Judge, is a real Tyrant●;, and therefore I have not broken that Law. So that Paul's Answer to their Objection, is a vindication of himself, and the Conformity of his practice to the Law of God.  
4. And that place which Paul citys out of the Law, Exod. 22.28. by the Title given to the Magistrate, shows that it means only just and righteous Magistrates, which rule according to God's Law; Thou shalt not revile the gods. Why are they called gods, but because they represent the Wisdom, Justice, and Truth of God, and are in his stead to execute Justice according to his Word? This Christ gives for the reason why they were called gods, John 10.35. Because the Word of God came to them; that is, his Word of Commission, to execute the Word of his Judgements: but if they do the quite contrary (as this Wicked Ruler) they represent the Devil, and not God; and as I hinted before, are more fitly termed Devils than gods.  
5. This Text which Paul mentions, doth not forbid any just and plain reprehension of wicked Rulers: To speak the Truth to, or of them, to tell them of their Vices, relate their Abominations, or give them such Titles as they deserve. But to slander or reproach good Rulers undeservedly, which wicked men are very apt unto, if they punish them for their evil doing. The word in the Hebrew is commonly used for cursing or blaspheming; and in the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou shalt not speak wickedly of a Ruler. But to speak the truth of a Ruler, in reproving him for his wickedness, or giving him such Titles as are answerable to his merits; is not to blaspheme or speak wickedly; for then the holy Prophets and Apostles, had been guilty of blaspheming, and speaking wickedly, in reproving wicked Rulers, and calling them by such reproachful Names as they deserved: and without doubt, the Apostle Paul meant not to forbid us to speak of Rulers as they deserved; for he calls Caesar, A Lion, 2 Tim. 4.17. after this.  
Object. But doth not Luke give Theophilus, the Title of Most Excellent, Luke 1.3. and Paul give Festus the Title of Most Noble, Acts 26.25. who was a wicked man.  
Sol. The word in the Greek, in both those places, is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word hath a double signification. Sometimes it is taken for the best; Optimus; and sometimes for the strongest or most powerful, Potentissimus; and it should be rendered here, from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 robur, most powerful; and it is one thing to call a man Powerful, another to call him Noble, or Honourable. A man may be Powerful and yet not honourable; For Honour is due to Virtue not to Strength. And therefore I conclude that it may be more rationally interpreted Powerful than Noble, since the word properly signifies so.  
Object. But are we not commanded to honour the King, 1 Pet. 2.17? Fear God, Honour the King.  
Sol. We are no more commanded to honour the King, than all other men; for the whole verse runs thus, Honour all men, love the Brotherhood, fear God, honour the King. And the very same word is used for the honour we are commanded to give to all others, that is, for the honour we are to give the King. We must give honour to whom honour is due. Rom. 13.7. If the King be a real King, a lawful Ruler, who Governs well, we are to honour him, but if he be a Tyrant or Oppressor, as I shown before, he forfeits his Title of King, and deserves to be called as he is.  
Object. But if wicked Kings forfeit their Title by Tyranny, and evil Government, why then are they called Kings still as long as they possess the Crown?  
Solution, There is a twofold sense in which the word King may be taken.  
1. For a King Regnant, a King de facto, one that sits on the Throne, wears the Crown, sways the Sceptre, bears the Sword, and actually Rules the Land.  
2. A rightful King, or a King de jure, one that hath a right to do all this.  
Now wicked Kings are called Kings in the former sense, but are not called so in the latter. They are Kings Regnant, but not Rightful Kings. They have not their name from any right they have to the Government, but because they are possessed of it, and at the present are suffered by God and the People to fit on the Throne. Even as the Devil is called the God of this World, because he doth actually bear rule in the hearts of the men of this world, not that he is a rightful Ruler over them, but because he hath them at his command under his Power, and is generally received by the men of this World for their God and Ruler.  
Object. But why did Daniel use that Court phrase to salute the King, which was a wicked Ruler, Dan. 6.21. O King, live for ever.  
Sol. Very likely Daniel prayed for his Eternal Life; For though the rest of the Courtiers used it as a vain formal compliment, yet in regard the words will bear a good sense, it is likely that so Godly a man as Daniel meant in the best sense, and so wished his Salvation. But if Daniel should have meant vainly as the rest of the Courtiers did, it was his failing; as it was joseph's to swear by the Life of Pharaoh; and is not imitable by us.  
Object. But doth not the Apostle Peter make it one of the Characters of those who are unjust, and are reserved to the day of Judgement, to be punished, that they despise Government and speak evil of Dignities?  
Sol. It is one thing to despise Government, another thing to despise Tyranny. Government is as I have showed before, from God; Tyranny from the Devil. We may not despise lawful Rulers, such as execute Justice, and rule in the Fear of God; but we may despise those Rulers who Oppress, Murder and Destroy the People.  
Again, though we may not speak reproachfully of Dignity, or Glory, (as the word signifies) yet we may of Tyranny. For there is no dignity in Tyranny, it is the highest indignity in the World. We may not speak reproachfully of Government, because it is God's Ordinance for our good, and there's much Dignity or Glory in God's Institution. But we may of Tyranny, because it is an Invention of the Devil and wicked Men, for our hurt, and is a vile abominable thing, hateful to God and Man.  
But that I may close this particular of the Honour due to the Magistrate.  
3. A wicked Magistrate hath no right to that Honour or Reverence, which is due to a good Magistrate, in the external gestures of the Body. A Proud, Tyrannous, Lordly Magistrate, who forgets his Relation of being a Servant to the People, and hath his heart lifted up above his brethren, contrary to the Law of God, Deut. 17.20. forfeits his right to that external Reverence, of bowing the Head or Body, which is due to a humble, painful, and faithful Magistrate. Therefore it was, that when Rehoboam domineered over the People in that proud insolent manner, they refused to honour him any longer, but gave him a very diminutive title; What portion have we in the Son of Jesse, 1 King. 12.16. and bid him look to his own House. And well he deserved to be so slighted, for doth not the Word of God say? Blessed is the man that respecteth not the proud, nor such as turn aside to lies, Psal. 40.4.  
Therefore it was that single hearted Mordecai would not bow nor do any reverence to wicked Human, though he were the greatest Prince of the Empire, Ester 3.2. And the King had commanded that all men should bow and do him reverence; Mordecai knew he deserved no honour because he was a proud and unworthy person.  
But how far forth in a case of necessity (when we cannot avoid it without endangering our Lives or Liberties) we may dispense with this Ceremony of bowing the Head, or uncovering it, before a wicked Magistrate, is another question.  
For though we own him no such honour, yet we may owe to ourselves such a gesture, for preservation of our Lives or Liberties. For if David might eat of the Shewbread, 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 ourselves; 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, Negatively.  
1. Positively, To follow the common received Distinction of Obedience Active and Passive, we own 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 th● 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 Domestic 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 departed from any vicious 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 yield a ready and cheerful 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 withdraw 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 yourselves to every Ordinance of man for the Lords sake, whether it be to the King as Supreme, or unto Governors, 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 Governors, 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; ●ut if thou do evil, be afraid, for he bareth not the Sword in vain, for he is the Servan● of God, a Revenger to execute wrath upon him that doth evil. Wherefore ye must needs be subject, not only 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 evil 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 Governors, 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 Freemen 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 remembered to speak respectively to the People, 1 Sam. 23.22. 1 King. 20.7. 2 Kings 5.7. But now every inferior 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 itself lawful, yet if it be  to his Office, the People own him no obedience therein; because he hath no power to command us any thing besides his Office. We own 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 own 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 Highpriest and Council, that they would preach: And when they were apprehended again for Preaching, Acts 5.27. They told the Rulers plainly, that they ought to obey God rather than them, and charged them with the murder of Christ to their faces.  
If Magistrates command us to persecute the Lord's People, to oppress the Innocent, to hale the faithful Servants of God to Prisons, to be upon the Guard while they spill innocent blood; to prevent any from rescuing such as they intent to murder, we are not to obey them but God.  
4. We own the Magistrate no passive obedience or subjection, in case he injure or oppress us. If we have done that which is evil, we are bound to submit ourselves to the Magistrate, as the Servant of God and the People, to execute wrath upon us; but if he punish us for doing well, oppress the Innocent, and pervert Justice, we are not bound to submit ourselves to him, but may lawfully resist him. Which I prove thus.  
1. Because the Law of God doth not command us to be subject to the Magistrate, or forbidden us to resist him, if he oppress us, and offer violence to us. Now sin is a transgression of the Law, 1 John 3.4. and where there is no Law, there is no transgression, Rom. 4.15. But all the Prelates in England cannot produce any Law of God, which forbids us to defend ourselves from the injury, or injustice, of the Magistrate, or to resist him in our own defence:  
The great place they urge to prove the unlawfulness of resistance, is that, Rom. 13. Let us therefore take a survey of that place, and see if there be any injunction to obey an unjust or oppressing Magistrate, or any prohibition to resist him.  
And truly we shall find just as much reason from that place for subjection and obedience to a wicked oppressing persecuting Magistrate, as from 1 Thess. 5.12, 13. 1 Tim. 5.17. Heb. 13.17. for obedience and submission to an ignorant, proud & persecuting Minister. The Apostle commands us to obey them that have the rule over us, and submit our selves to them, because they watch for our souls, that they may be able to render an account of them with joy in our salvation: Will it follow therefore, we must obey and submit to such Ministers as would poison and destroy our souls, and lead us to Hell and Damnation? The Elders that rule well are worthy of double honour, especially those who labour in the Word and Doctrine: Will it follow therefore that we must give double honour to the Elders who rule wickedly, and labour not in the Word and Doctrine?  
The very same doth the Scripture assert concerning Magistracy. Paul commands us to be subject to the Magistrate, and tells us why: for he is the Servant of God to us for good, he is one that will praise us if we do well; and he is not a terror to good works, but to evil: Will it follow therefore we ●●st be subject to a Magistrate, who is a terror to good works, and a praise to evil; that punisheth good men, and praiseth wicked men? What a ridiculous, irrational Argument is this? But to lay open the folly of this Inference a little more plainly and distinctly.  
1. The Power the Apostle forbids us to resist▪ is, The Ordinance of God: but a Power to oppress, or do injustice, is none of God's Ordinance, but the Devils; therefore we may resist that. God hath ordained no Power to oppress or injure the People; and therefore in resisting a Power that oppresseth us, we cannot resist God's Ordinance. The holy Spirit representing the tyrannous Kings of the fourth Monarchy, by a beastly cruel Monster, Rev. 13.1, 2. tells us, that the Dragon, or Devil, gave them their Power. Lawful Power to execute Justice, and protect the People, is derived from God. Tyrannous Power, to do Injustice and oppress the People, is derived from the Devil. Now surely to resist that Power which is derived from the Devil, is not to resist God's Ordinance; nay, it is blasphemy against God to say so.  
2. He that resisteth the Power Paul speaks of, shall receive to himself damnation or judgement. Therefore it is clear he means not an unjust or oppressing Power, but a just, rational and righteous Power. Tyrants and Oppressors have been often resisted by the Lord's People, as I shall show anon out of Scripture. And the French, Bohemians, Scots, and most, if not all the Protestant Nations, have resisted the oppressing Power of their wicked Rulers. Those confident and faithful Witnesses of Christ, the Waldenses, have frequently opposed their unrighteous Magistrates, by force of Arms, and now lately done the same; and think you they shall all receive damnation for resisting that Power, which is derived from the Devil? or for resisting Tyrants, which are not God's but the Devil's Vicegerents?  
3. The Power the Apostle forbids us to resist, is a Power that if we do well, we shall have praise of the same, Rom. 13.3. but an oppressing unrighteous Power, doth not praise us when we do well, therefore we may resist that. An unjust Power will praise those that do evil, and dispraise those that do well, as we see most evidently at present.  
4. The Magistrate Paul forbids us to resist, is one who is a Minister or Servant of God to us for good: but an unrighteous, oppressing Magistrate is a Servant of the Devil to us for hurt, therefore we may resist him.  
5. The Rulers we are forbid to resist, are such as are not a terror to good works, but to evil, Rom. 13.3. But Tyrants and Oppressors are not a terror to evil works, but to good; therefore we may resist them.  
6. The cause why we are commanded to be subject to, and forbidden to resist a Righteous Magistrate, doth not agree to an Oppressor: for if you observe the reason which the Apostle urgeth all along that discourse, for subjection to the Magistrate, cannot be applied to an Oppressor.  
He that resisteth, saith the Apostle, shall receive to himself damnation.  
One might answer, This is a very hard saying, that you should threaten us so severely, if we resist: but says the Apostle, Consider well the reason, and you shall confess there's reason enough for it; For Rulers are not a terror to good works, but to evil. Wilt thou then not be afraid of the Power? Do that which is good, and thou shalt have praise of the same: for he is the Minister of God to thee for good, ver. 3, 4. Indeed if I threatened you for resisting Tyrants or Oppressors, who are a terror to good works, and a praise to evil; who are enemies to you, and seek your hurt, you might say it were a hard saying; but since I forbidden you to resist only those that praise you when you do well, and are Servants to God and you for your good, you have no reason to say I speak harshly; for it is a great wickedness to resist righteous Magistrates.  
Again, when the Apostle bids us be afraid of the Magistrate, if we do evil; he gives us this reason for it: for he is the Minister, or Servant, of God, a Revenger, to execute Wrath upon him that doth evil, v. 4. Wherefore ye must needs be subject, not only for Wrath, but for Conscience sake, ver. 5. But this can lay no obligation upon our Conscience, to be subject unto one who is a Servant of the Devil, to revenge him upon those that do well.  
So likewise (ver. 6.) he tells us the cause why we are to pay Tribute to Magistrates. For, for this cause pay ye Tribute, because they are God's Ministers (or Public Servants) attending continually upon this very thing. What thing is that? that which he had mentioned before: [They are God's Servants, continually attending upon your good, to praise those that do well, to punish those that do evil: and this is the cause why you are to pay them Tribute.] But there's no such cause to acknowledge unrighteous Rulers, but one may plainly invert the words thus: For this cause pay them no Tribute, for they are the Devil's servants, continually attending upon this very thing, to injure and oppress you.  
So that I conclude there is no reason or cause why we should be subject to Oppressors, and therefore no obligation.  
Object. But doth not the Apostle mean Nero, because he says, Let every soul be subject to the higher Powers? now it is generally received, that Nero was the highest power when the Apostle wrote this Epistle.  
Sol. 1. There are very learned men who do affirm otherwise; that this Epistle was written in the days of Claudius Caesar; but because Histories are so various, I shall not insist on that.  
2. Suppose it had been written in the Reign of Nero, either it was written in the first five years of his reign, while he ruled well, or afterwards, when he turned Tyrant. If it were written in the first five years of his reign, and we should allow that the Apostle means Nero, yet this doth no way contradict what I have asserted, That it is lawful to resist Tyrants or Oppressors. For while he ruled well, I shall grant, that it was unlawful to resist him. But if it were written after the time that Nero turned Tyrant, which is that the advocates of Tyranny would have, I utterly deny that the Apostle means Nero, for these reasons.  
First, Because the Properties of this Power which the Apostle speaks of, do no more agree with Nero, after he turned Tyrant; then the Properties of Light with Darkness. The Power Paul speaks of, is a praise to them that do well, and a terror to them that do evil: but Nero was then one of the greatest terrors to them that did well, that ever was in the world; the greatest Murderer of the Saints, that filled the streets with the dead bodies of those that did well. The Magistrate Paul speaks of, Is a Servant of God to the People for good. Nero was the greatest plague, one of them, that ever was both to the Church of God, and the whole world; one that murdered Senators, Citizens, Christians, Kindred, all manner of persons; filled the Rivers with Christian-blood.  
Secondly, The Magistrate Paul speaks of, is one whom we are to honour, vers. 7. but Paul himself speaks reproachfully of Nero, and calls him Lion, 2 Tim. 4.17. Nay, Thirdly;  
By this interpretation, the Senate of Rome must be damned, because they resisted Nero, and condemned him to a most shameful Death; which action of theirs was never disapproved of, by any man that had not lost his Wits or Conscience, or both, as it is to be feared most of the Prelates have, before they undertake to plead for Tyranny.  
But I conceive it to be meant, neither of Nero (in the time while he reigned well, nor in the time of his Tyranny) or any other particular Governor, or Governors, but of Government in the general, as the Ordinance of God, and true Magistrates, who are conformable thereto; as indeed the whole Series of arguments, which the Apostle there uses, doth evidence. The Apostle in that Chapter, gives us a summary of the Doctrine of Magistracy; the Lord knew that his Church would increase, and that the multitude of Believers would be more and more augmented, till the Second coming of Christ; and therefore he left rules of Magistracy, to direct Christians how to behave themselves in conformity to that Ordinance. The Apostle doth most perspicuously lay down the Nature and End of Magistracy; the duties of Magistrate and People, Rulers and Ruled; with the grounds and reasons thereof; Showing Christians what is the Magistrates Relation to God and them; and what is the benefit and advantage of this Ordinance; and persuading them to live in subjection to those, who govern according to the Rules of Magistracy: but here is not a word of Tyranny, or subjection to Tyrants to be found.  
And whereas he bids us, Be subject to the Higher Powers, that also makes it plain that he meant not Nero, or any other particular person; for he puts it in the Plural Number, taking in all lawful Governors whatsoever, as well as the chief Magistrate: and it were better rendered, the Supereminent Authorities; or, the Authorities that are over us; and so Judges, Mayors, and other subordinate Governors, are as fitly termed Authorities over us, as the Supreme Magistrate; they are as much the Ordinance of God as he, Servants of God to us for good, and appointed to punish Evil-doers, and a praise to them that do well; and the chief Magistrate is not the highest Power, for the People's power is above his; they make him, and maintain him, and can depose him if he deserve it, as the Senate of Rome did Nero; for Nero was not the highest Power of Rome, but the Senate's Power was above his, and for his Tyranny they condemned him to a most Shameful Death; to avoid which he executed himself.  
Object. But doth not the Apostle command us to be subject to the Powers that are? it seems by that, that whosoever have the Power we must be subject to them, good or bad Governors.  
Sol. No such thing: For the word translated Powers, in its proper and native signification, is, Authorities, or lawful Powers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; and the whole scope of the place shows plainly, the Apostle means no other Powers but just, rational, and good Governors, who are a terror to evil works, and a praise to good. The Apostle doth not intent to assert Tyranny, or teach us that the unrighteous Powers of the Earth, are the Ordinance of God; but he means the righteous Powers that are, such as God hath ordained for the Good of mankind.  
Object. But we receive some good from unrighteous and oppressing Magistrates, and though they do not fully come up to the duties God requires of them, yet they defend us from Thiefs and Murderers, and it is better than it would be if there were no Magistrates; for than we could not live, no man could have any assurance of any thing he calls his Own; and for that good we receive from them, we are to be subject to them.  
Sol. 1. This Objection 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 Thiefs and Murderers; I cannot apprehend that; it is but Gratis dictum, for they are so far from defending us from them, that they make Thiefs and Murderers, by destroying Trade, and oppressing the People with unreasonable Taxes, and Exactions; and being patterns to others in Profuseness and Profaneness, they daily increase the number of Thiefs and Murderers in the Land; yea, wicked Governors, are the principal Cause of Thiefs and Murderers.  
2. And no wonder they should make Thiefs and Murderers; for they are Captains and Leaders of that Troop; Thiefs and Murderers learn of them. What are those cruel Exactions that they lay upon us to maintain their Lusts, but public 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, cries aloud against them. Tyrant's are the greatest Thiefs and Murderers of all.  
3. We are not at all beholding to them, for suppressing or punishing Thiefs and Murderers now and then. For first, They are Partial; some Thiefs and Murderers they will not punish, but if they have Money, they may be easily set at Liberty, by one subtle Evasion or other. Secondly, Those they do punish, are most of their own making, as I shown before. Thirdly, And they increase 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 Governors, we could take care ourselves, 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 Thiefs 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 public 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 own 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 enjoins 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 mere 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 rendered, 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 Governors, 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 own 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 Woman's chastity, and unless she should yield her Body to him, threaten to kill her, will not Nature itself teach her to resist him and defend herself 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 precedents in Scripture of the Lords People, that have resisted wicked and tyrannous Governors.  
David resisted Saul, who sought his Life unjustly.  
1. He being saul's 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 saul's 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 says, 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 Arms against Saul; but he justifies his practice, 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 hid himself, and therefore came to help him; which I shall show 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 precedent 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 only said but confirmed it with an Oath or a Curse, that Jonathan should surely die. 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 Jorams 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 yield his neck to the Tyrant, who came to murder him, under the pretence of his Authority? Elisha understood himself better than so: See ye (says 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 Septuagint renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bruise him in the door. As for that pretence, Elisha was a Prophet, an extraordinary 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 shows, 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 cried 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 satisfy their lusts.  
2. But indeed there is no such reason, why the People should suffer injuries patiently 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 People's 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 always the very weapons which the Kings-men fight withal, wound themselves. Alas, poor men, they grope at noonday, 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 forbidden 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 yourselves, and do to others what evil they have done unto you: but I forbidden this, says Christ; it is an evil thing so to do, you shall not render evil for evil. And indeed it is no more than Reason itself dictates: for though Reason teach us to defend ourselves, 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 ware, it were not rational for me to fall upon him and return the same, but right myself in a wiser manner.  
2. And the particular cases Christ mentions, show 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 rendering 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 forbidden the People to resist a Cruel and Tyrannous Governor, who by his Office is bound to protect them, and yet most perfidiously and traitorously, doth oppress them, murdering some, imprisoning others, for doing well, impoverishing and enslaving all.  
FINIS.