2
Sam.
23.3
.
The
God
of
Israel
said
,
the
Rock
of
Israel
spake
to
me
,
He
that
ruleth
over
men
must
be
just
,
ruling
in
the
fear
of
God
.
THese
words
may
be
considered
two
wayes
;
1.
As
holding
forth
a
Prophecy
of
the
Kingdom
of
the
Messiah
,
who
is
the
Mediator
,
Surety
,
and
Head
of
the
Covenant
of
Grace
,
for
his
People
.
In
which
Covenant
David
comforted
himself
whatever
decayes
should
befall
him
,
or
his
house
in
after-times
.
2.
As
holding
forth
a
Rule
for
the
choice
and
ordering
of
Rulers
over
men
.
According
to
this
consideration
of
the
words
,
I
purpose
to
handle
them
at
th
s
time
,
as
best
suiting
with
the
present
occasion
.
And
so
the
words
hold
forth
a
Rule
of
Wisdom
,
whereunto
the
Lord
teacheth
his
People
to
apply
their
hearts
,
in
setling
Civil
Government
according
to
God's
Ordinance
,
so
as
they
may
expect
the
presence
and
blessing
of
God
,
through
Jesus
Christ
with
them
,
and
upon
the
Commonwealth
.
I
shall
sum
up
all
in
one
Doctrinal
Conclusion
,
which
shall
be
this
;
That
it
is
the
Ordinance
of
God
,
in
reference
to
Civil
Government
in
Commonwealths
,
that
some
men
orderly
chosen
should
rule
over
other
men
:
and
in
reference
to
the
qualification
of
Rulers
,
that
they
be
just
,
ruling
in
the
fear
of
God
.
Which
is
twofold
.
1.
Concerning
the
thing
;
that
some
men
should
rule
over
others
.
2.
Concerning
the
qualification
of
the
persons
that
are
to
rule
;
that
they
be
just
,
ruling
in
the
fear
of
God
.
In
this
way
of
his
Ordinance
you
see
,
in
my
Text
,
both
these
are
joyned
together
,
and
noted
as
the
Ordinance
of
God
,
in
the
Trinity
of
Persons
,
God
the
Father
said
it
,
who
is
called
the
God
of
Israel
,
by
vertue
of
his
gracious
Covenant
with
them
:
and
God
the
Son
spake
it
,
who
is
stiled
,
the
Rock
of
Israel
,
for
that
title
is
ascribed
to
Christ
the
Mediator
,
and
second
Person
:
For
they
drank
of
the
Spiritual
Rock
that
followed
them
,
1
Cor.
10.4
.
and
the
Rock
was
Christ
.
And
they
both
spake
it
to
David
by
the
third
Person
,
the
Holy
Spirit
,
who
spake
by
David
,
ver.
2.
But
I
shall
handle
them
severally
.
1.
The
first
,
that
in
reference
to
Civil
Order
in
the
Commonweal
,
God
hath
ordained
,
That
some
men
,
orderly
chosen
,
should
rule
over
other
men
.
It
is
not
my
purpose
to
discourse
of
the
several
Forms
of
Government
,
Monarchical
,
Aristocratical
,
and
Democratical
,
nor
to
trouble
you
with
the
divers
readings
of
the
words
,
according
to
the
Original
,
being
content
to
handle
them
as
they
are
translated
,
and
read
in
all
your
Bibles
.
From
whence
the
Doctrine
is
collected
.
And
the
first
thing
to
be
proved
,
is
,
That
Power
of
Civil
Rule
,
by
men
orderly
chosen
,
is
Gods
Ordinance
.
For
,
1.
It
is
from
the
Light
and
Law
of
Nature
,
and
the
Law
of
Nature
is
God's
Law
.
2.
The
orderly
ruling
of
men
over
men
,
in
general
,
is
from
God
,
in
its
root
,
though
voluntary
in
the
manner
of
coalescing
:
It
being
supposed
that
men
be
combined
in
Family-Society
,
it
is
necessary
that
they
be
joyned
in
a
Civil-Society
;
that
union
being
made
,
the
power
of
Civil-Government
,
and
of
making
Laws
,
followeth
naturally
,
though
the
manner
of
union
,
in
a
Political
Body
,
is
voluntary
.
That
we
defend
our selves
from
violence
and
wrong
,
is
a
consequent
of
pure
Nature
:
but
that
we
do
it
by
devolving
our
Power
into
the
hands
of
Civil
Rulers
,
this
seems
to
be
rather
positively
moral
,
than
natural
.
3.
Because
this
special
Form
of
Civil
Government
of
Commonweales
,
by
men
orderly
chosen
,
the
Scripture
ascribes
unto
God
;
and
also
Civil
Government
,
administred
by
Judges
and
Magistrates
,
as
Christ
spake
concerning
Pilate
,
Joh.
19.11
.
Jesus
answered
,
Thou
couldst
have
no
power
at
all
against
me
,
except
it
were
given
thee
from
above
:
and
they
are
said
to
judge
not
for
man
,
but
for
the
Lord
,
2
Chron.
19.6
.
hence
they
are
called
Gods
,
Psal.
82.6
,
7.
as
appointed
by
him
,
according
to
Christ's
exposition
of
those
words
,
Joh.
10.35
.
If
he
calleth
them
Gods
,
unto
whom
the
Word
of
God
was
given
.
See
what
the
Wisdom
of
God
,
which
is
Jesus
Christ
,
saith
in
Prov.
8.15
,
16.
By
me
Kings
reign
,
and
Princes
decree
justice
.
Object
.
In
1
Pet.
2.13
,
14.
Civil
Government
by
Civil
Rulers
is
called
a
humane
Ordinance
,
ἀνθρωπίνη
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Answ.
Not
to
shew
that
it
is
a
meer
humane
invention
,
and
no
Ordinance
of
God
:
for
that
is
contradictory
to
Rom.
13.1
.
The
Powers
that
be
,
are
ordained
of
God
.
ver.
2.
and
he
that
resisteth
,
the
Ordinance
of
God
.
But
it
is
so
called
,
1.
Because
men
are
the
subject
recipient
of
this
Power
.
So
the
Syriack
expresseth
it
,
Leculhum
benai
ausho
,
Obey
all
sons
of
men
that
are
in
Authority
.
2.
Because
the
Choice
hereunto
is
from
God
by
men
,
Deut.
1.13
.
Bring
you
men
of
Wisdom
,
and
of
Understanding
,
and
known
among
your
Tribes
,
and
I
will
make
them
Rulers
over
you
.
3.
Because
humane
Concernments
are
the
proper
objects
of
it
.
1
Cor.
6.4
.
If
then
ye
have
judgments
of
things
pertaining
to
this
life
,
set
them
up
which
are
least
esteemed
in
the
Churches
.
4.
Because
the
good
of
humane
Societies
is
the
end
of
it
.
Therefore
Durandus
,
in
his
Book
,
De
Origine
Juris
,
saith
well
,
Civil
Power
,
according
to
God's
Institution
is
of
God
,
and
according
to
its
acquisition
and
use
,
it
is
of
man
.
And
whereas
Peter
extends
this
subjection
to
two
sorts
of
objects
;
to
the
King
as
Supream
,
and
to
other
Governors
as
sent
by
him
,
for
the
punishment
of
evil
doers
,
and
for
the
praise
of
them
that
do
well
;
He
therefore
establisheth
the
Ruling
Power
over
men
in
all
sorts
of
Magistrates
,
who
may
be
said
to
be
sent
by
the
King
,
either
immediate
(
as
some
are
sent
by
express
designation
of
the
Person
to
such
an
office
)
or
mediately
,
by
his
Royal
Charter
given
to
Corporations
,
to
choose
from
among
themselves
,
such
as
they
account
fit
for
such
a
trust
.
This
is
our
case
,
who
have
by
Patent
from
the
King
,
liberty
and
power
to
chuse
a
Governour
,
and
Deputy-Governour
,
and
a
limitted
Number
of
Assistants
,
invested
with
Magistratical
Authority
over
the
People
.
My
Text
saith
,
He
that
Ruleth
over
men
,
whether
as
Supream
or
Subordinate
,
as
being
sent
by
him
upon
the
Peoples
choice
,
must
be
just
,
ruling
in
the
fear
of
the
Lord
:
Therefore
we
must
distinguish
between
Family-Rulers
,
and
Commonwealth-Rulers
:
Family-Rulers
,
viz.
Husbands
and
Parents
,
are
the
Ordinance
of
God
,
without
designation
of
the
Persons
thereunto
,
by
Commission
from
the
King
,
or
Election
of
the
People
:
but
it
is
not
so
with
Rulers
of
the
Common-wealth
:
For
the
designation
of
these
,
or
those
,
to
be
Civil
Rulers
,
leaving
out
others
,
is
from
God
,
by
the
Peoples
free
Choice
,
at
least
by
the
Suffrages
of
the
major
part
of
them
,
wherein
the
rest
must
acquiesce
:
This
Power
of
Rulers
of
the
Common-wealth
is
derived
from
the
Peoples
free
Choice
(
therefore
it
is
said
in
the
Doctrine
,
being
orderly
chosen
)
for
the
Power
of
Government
,
is
originally
in
the
People
,
and
that
Three
Wayes
:
-
1.
Radically
and
vertually
,
as
in
the
first
Subject
.
For
these
Reasons
.
1.
Because
,
if
living
Creatures
have
radically
in
them
a
power
of
self-preservation
,
to
defend
themselves
from
violence
and
wrongs
;
men
united
in
Societies
,
being
reasonable
Creatures
,
must
have
that
power
in
a
more
reasonable
and
honourable
way
,
to
put
this
power
into
the
hands
of
Civil
Rulers
;
nor
doth
a
Community
,
in
chusing
Civil
Rulers
,
surrender
so
much
their
right
and
liberty
to
their
Rulers
,
as
their
Power
,
both
Active
to
do
,
and
Passive
to
suffer
unjust
violence
,
so
as
the
People
shall
not
have
Moral
Power
to
do
,
or
avenge
injuries
,
proprio
marte
,
without
punishment
.
2.
Because
,
if
men
United
in
a
Civil
Society
,
may
give
Magistratical
Power
to
such
and
such
,
leaving
out
others
;
(
then
this
Power
was
in
this
united
Society
;
but
it
was
not
in
them
formally
(
for
then
all
should
be
Rulers
)
therefore
this
Power
was
in
them
only
virtually
;
for
Nemo
dat
quod
non
habet
,
None
can
give
that
which
they
have
not
either
formally
,
or
virtually
in
themselves
.
-
2.
Communciatively
,
By
way
of
free
Donation
;
the
People
giving
to
this
or
that
man
,
and
not
to
others
,
the
Ruling
Power
over
them
.
For
,
1.
In
regular
actings
of
the
creature
,
God
is
the
first
Agent
;
there
are
not
two
several
and
distinct
actings
,
one
God
,
another
of
the
People
:
but
in
one
and
the
same
action
,
God
,
by
the
Peoples
suffrages
,
makes
such
an
one
Governour
,
or
Magistrate
,
and
not
another
.
2.
God
regulateth
his
People
exercising
their
Power
,
in
chusing
such
and
such
,
and
not
others
,
to
Rule
over
them
;
therefore
they
have
Power
from
God's
Ordinance
to
do
it
:
for
none
can
regulate
a
Non
Ens
,
nor
will
God
by
his
Word
regulate
unwarrantable
actions
,
as
he
doth
this
.
Exod
18.21
.
Moreover
,
provide
thou
among
all
the
People
men
of
courage
,
fearing
God
,
men
dealing
truly
,
hating
covetousness
;
and
appoint
such
over
them
,
to
be
Rulers
over
thousands
,
Rulers
over
hundreds
,
&c.
Deut.
1.16
,
17.
And
I
charged
your
Judges
,
that
same
time
,
saying
,
Hear
the
Controversies
between
your
Brethren
,
and
judge
righteously
between
every
Man
and
his
Brother
,
and
the
Stranger
that
is
with
him
;
ye
shall
have
no
respect
of
persons
in
judgment
,
but
shall
hear
the
small
as
well
as
the
great
;
ye
shall
not
fear
the
face
of
man
,
for
the
judgement
is
Gods
,
&c.
-
3.
Limitively
;
For
the
People
so
give
Magistratical
Power
unto
some
,
as
that
still
they
retain
in
themselves
these
Three
Acts
,
1.
That
they
may
measure
out
so
much
Civil
Power
,
as
God
in
his
Word
alloweth
to
them
,
and
no
more
,
nor
less
.
2.
That
they
may
set
bounds
and
banks
to
the
exercise
of
that
Power
,
so
as
it
may
not
be
exuberant
,
above
the
Laws
,
and
due
Rights
and
Liberties
of
the
People
.
3.
That
they
give
it
out
conditionally
,
upon
this
or
that
condition
;
so
as
,
if
the
condition
be
violated
,
they
may
resume
their
power
of
chusing
another
.
Thus
you
see
the
first
part
of
God's
Ordinance
,
concerning
Civil
Rule
and
Government
in
Commonwealths
,
by
some
orderly
chosen
thereunto
.
The
second
part
of
God's
Ordinance
in
this
matter
,
followeth
,
which
is
concerning
the
qualifications
of
such
Rulers
over
men
.
2.
That
,
as
to
the
qualifications
of
Rulers
over
other
men
,
it
is
God's
Ordinance
,
that
they
be
just
,
ruling
in
the
fear
of
the
Lord
.
1.
They
must
be
just
.
They
are
to
be
termed
just
,
in
the
sense
of
this
Text
,
whose
wills
are
sanctified
and
inclined
by
the
Spirit
of
God
,
to
perform
to
men
whatsoever
is
due
to
them
according
to
the
Rules
of
the
Word
.
1.
The
principal
and
efficient
hereof
,
is
the
sanctifying
Spirit
:
therefore
it
is
said
,
Eph.
5.9
.
the
fruit
of
the
Spirit
is
in
all
goodness
and
righteousness
,
and
truth
.
2.
The
proper
subject
recipient
of
this
gift
of
Grace
,
is
the
sanctified
will
,
into
which
it
puts
a
bent
and
inclination
unto
righteosness
.
For
the
faculties
of
the
Soul
are
not
by
nature
bent
to
that
which
is
good
,
but
contrary
;
Gen.
4.5
.
But
unto
Cain
and
his
Offering
he
had
no
regard
,
wherefore
Cain
was
exceeding
wroth
,
and
his
countenance
fell
down
.
There
may
be
light
in
the
understanding
,
shewing
what
is
good
,
but
that
which
inclineth
to
good
must
be
in
the
will
,
Rom.
7.18
,
22.
For
to
will
is
present
with
me
,
but
I
find
no
means
to
perform
that
which
is
good
:
for
I
delight
in
the
Law
of
God
concerning
the
inner-man
.
He
is
truly
just
,
who
acteth
justly
out
of
love
to
Righteousness
;
unjust
men
may
do
just
actions
,
upon
other
motives
,
as
Absolom
pretended
,
2
Sam.
15.4
.
O
that
I
were
made
Judge
in
the
Land
,
that
every
man
which
hath
any
matter
of
Controversie
might
come
to
me
,
that
I
might
do
him
right
.
And
the
unjust
Judge
acted
in
Luke
18.4
,
5.
Though
I
neither
fear
God
,
nor
love
man
,
yet
because
this
Widow
troubleth
me
,
I
will
do
her
right
.
3.
The
effect
of
it
is
the
performance
of
whatsoever
is
due
to
men
.
Hence
Children
doing
their
duties
to
their
Parents
,
is
said
to
be
just
,
Eph.
6.1
.
Children
obey
your
Parents
in
the
Lord
,
for
this
is
right
.
And
of
Servants
to
their
Masters
is
said
to
be
just
and
equal
,
Col.
4.1
.
And
all
things
due
to
men
are
performed
by
living
righteously
,
Tit.
2.12
.
Teaching
us
,
that
denying
ungodliness
and
worldly
lusts
,
we
should
live
soberly
,
righteously
,
and
godly
in
this
present
world
.
4.
The
Rule
is
,
not
mans
corrupt
Reasons
and
Affections
,
but
the
Scripture
.
Mich.
6.8
.
He
hath
shewed
thee
,
O
man
,
what
is
good
;
and
what
doth
the
Lord
require
of
thee
but
to
do
Justice
,
and
Judgment
,
and
to
walk
humbly
with
thy
God
.
2
Tim.
3.16
.
All
Scripture
is
given
by
inspiration
from
God
,
and
is
profitable
for
Doctrine
,
for
Reproof
,
for
Correction
,
for
Instruction
in
Righteousness
.
Thus
Rulers
over
men
must
be
just
,
1.
In
their
personal
Conversation
,
else
that
may
be
applyed
to
them
in
Rom.
2.1
,
3.
Therefore
thou
art
inexcusable
,
O
man
,
whosoever
thou
art
that
condemnest
,
for
in
that
thou
condemnest
another
thou
condemnest
thy self
,
for
thou
that
condemnest
dost
the
same
things
;
and
thinkest
thou
this
,
O
man
,
that
condemnest
them
which
do
such
things
,
and
dost
the
same
things
,
that
thou
shalt
escape
the
judgment
of
God
?
2.
In
their
administration
of
Justice
and
Judgment
towards
all
men
impartially
,
and
promised
,
Psal.
72.2
.
Then
shall
he
judge
thy
People
in
righteousness
,
and
thy
Poor
with
equity
.
This
God
required
,
Exod.
18.21
.
Moreover
,
provide
thou
among
all
the
People
,
men
of
courage
,
fearing
God
,
men
dealing
truly
,
hating
covetousness
,
&c.
And
Job
practised
,
Job
.
29.14
.
and
Samuel
pleaded
,
when
the
People
would
alter
the
frame
of
Civil
Government
,
Deut.
1.16
,
17.
1
Sam.
12.3
.
Behold
,
here
I
am
,
bear
record
of
me
,
before
the
Lord
and
before
his
Anointed
;
whose
Ox
have
I
taken
?
or
whose
Ass
have
I
taken
?
or
of
whose
hand
have
I
received
any
bribe
,
to
blind
mine
eyes
therewith
,
&c.
to
the
6th
vers.
Wherein
he
shewed
,
1.
His
Integrity
,
in
that
he
adjured
them
before
the
Lord
.
2.
His
Modesty
,
1
,
In
that
he
speaks
only
negatively
,
that
he
had
done
them
no
wrong
,
though
he
could
have
spoken
positively
of
much
good
they
had
received
by
his
Government
.
2
,
In
that
he
mentioned
the
lesser
things
,
Oxen
,
and
Asses
,
implying
,
that
much
less
had
he
wronged
them
in
greater
things
.
2.
They
must
Rule
in
the
fear
of
God
;
Which
contains
in
it
all
matters
of
Religion
contained
in
the
first
Table
of
the
Law
,
whereof
the
filial
,
reverential
,
obediential
fear
of
God
is
the
summe
and
foundation
and
head-points
;
Eccles.
12.13
.
Let
us
hear
the
end
of
all
:
Fear
God
,
and
keep
his
Commandments
,
for
this
is
the
whole
duty
of
man
.
1
Prov.
7.
The
fear
of
the
Lord
is
the
beginning
of
knowledge
:
The
fear
of
God
is
a
sanctifying
gift
of
Grace
,
wrought
by
the
Holy
Ghost
in
the
hearts
of
the
Elect
,
proceeding
from
a
right
knowledge
of
God
,
whence
they
exalt
him
above
all
,
and
are
inclined
to
the
obedience
of
his
revealed
will
in
all
things
.
1.
The
fountain
hereof
is
sanctifying
Grace
;
therefore
I
call
it
a
gift
of
Grace
;
Let
us
have
grace
,
whereby
we
may
so
serve
God
,
Heb.
12.28
.
&c.
2.
The
principal
efficient
hereof
is
the
Holy
Ghost
,
Isa.
11.2
.
And
the
Spirit
of
the
Lord
shall
rest
upon
him
.
3.
The
subject
recipient
of
it
is
the
heart
of
the
Elect
,
Jer.
32.40
.
And
I
will
make
an
everlasting
Covenant
with
them
,
that
I
will
never
turn
away
from
them
to
do
them
good
,
but
I
will
put
my
fear
in
their
hearts
,
that
they
shall
not
depart
from
me
.
4.
The
rise
of
it
is
from
a
right
knowledge
of
God
,
Jer.
22.15
,
16.
Did
not
thy
Father
eat
,
and
drink
,
and
prosper
,
when
he
executed
Judgment
and
Justice
,
when
he
judged
the
cause
of
the
afflicted
,
and
Poor
,
he
prospered
:
was
not
this
because
he
knew
me
,
saith
the
Lord
.
1.
In
his
Soveraignty
,
Jer.
10.6
.
2.
In
his
Immensity
,
Isa.
40.15
,
&c.
Behold
the
Nations
are
as
a
drop
of
a
bucket
,
and
are
counted
as
the
dust
of
the
ballance
,
&c.
3.
In
his
Omnipresence
,
Psal.
130.7
.
Whither
shall
I
go
from
thy
Spirit
?
or
,
whither
shall
I
flee
from
thy
presence
?
4.
In
his
Justice
;
It
is
a
fearful
thing
to
fall
into
the
hands
of
the
living
God
,
Hos.
3.5
.
1
Sam.
12.24
.
5.
The
property
of
it
is
,
Heb.
10.31
.
1.
To
exalt
God
above
all
,
as
the
highest
object
of
our
submission
.
Prov.
22.4
.
By
humility
and
the
fear
of
the
Lord
,
are
riches
,
honour
,
and
life
.
2.
Affiance
,
Psal.
147.11
.
But
the
Lord
delighteth
in
them
that
fear
him
.
3.
Love
,
Deut.
10.12
.
And
now
Israel
,
what
doth
the
Lord
thy
God
require
of
thee
,
but
to
fear
the
Lord
thy
God
,
and
to
serve
him
,
and
love
him
.
And
God
is
thus
exalted
,
1.
When
his
word
prevaileth
above
all
other
words
,
Isa.
66.2
.
To
him
will
I
look
,
even
to
him
that
is
of
an
humble
and
contrite
spirit
,
and
trembleth
at
my
word
.
Acts
5.28
,
29.
Did
not
we
straitly
command
you
,
that
you
should
not
teach
in
this
Name
?
Then
Peter
and
the
Apostles
answered
and
said
,
We
ought
rather
to
obey
God
than
Men.
2.
When
the
Omnipresence
of
God
,
causeth
us
to
approve
our selves
,
and
wayes
,
to
him
.
Gen.
17.1
.
I
am
God
alsufficient
,
walk
before
me
,
and
be
thou
upright
.
Job
1.5
.
He
sanctified
his
Sons
,
and
offered
burnt
Offerings
;
for
Job
thought
,
It
may
be
my
Sons
have
sinned
,
and
blasphemed
God
in
their
hearts
.
Eccles.
8.12
.
Though
a
sinner
do
evil
an
hundred
times
,
and
God
prolong
his
dayes
,
yet
I
know
it
shall
be
well
with
them
that
fear
the
Lord
,
&c.
3.
When
the
fear
of
God
overcometh
all
carnal
fears
.
Dan.
3.16
,
17
,
18.
Shadrach
,
Meshach
,
&
Abednego
,
answered
and
said
to
the
King
,
O
Nebuchadnezzar
,
we
are
not
careful
to
answer
thee
in
this
matter
;
behold
,
the
God
whom
we
serve
is
able
to
deliver
us
from
the
burning
fiery
furnace
&
he
will
deliver
us
out
of
thine
hand
,
O
King
:
but
if
not
,
be
it
known
unto
thee
,
O
King
,
that
we
will
not
serve
thy
God
,
nor
worship
the
golden
Image
which
thou
hast
set
up
.
Heb.
11.27
.
Hence
follows
,
1.
A
firm
cleaving
to
God
,
in
the
obedience
of
Faith
,
Deut.
10.20
.
Thou
shalt
fear
the
Lord
thy
God
,
thou
shalt
serve
him
,
and
cleave
to
him
.
Thus
they
must
fear
God
in
their
persons
.
2.
In
their
Families
,
Psal.
101.2
.
I
will
do
wisely
in
the
perfect
way
till
thou
comest
to
me
,
I
will
walk
in
the
uprightness
of
my
heart
,
in
the
middest
of
mine
house
.
Now
therefore
fear
the
Lord
and
serve
him
in
uprightness
and
in
truth
,
Josh.
24.14
.
and
put
away
the
Godds
which
your
Fathers
served
beyond
the
flood
,
and
in
Egypt
,
and
serve
ye
the
Lord
.
3.
They
must
exercise
it
in
their
Civil
Government
in
the
Common-wealth
,
Psal.
2.10
,
11.
Be
wise
now
therefore
ye
Kings
,
be
learned
ye
Judges
of
the
Earth
;
serve
the
Lord
in
fear
,
and
rejoyce
in
trembling
,
Psal.
27.5
.
III.
These
two
,
Justice
and
the
fear
of
God
,
must
be
conjoyned
by
Gods
Ordinance
in
Rulers
over
men
,
if
they
would
have
his
presence
,
assistence
,
and
blessing
with
them
in
their
publick
Administrations
.
Reas.
1.
From
the
order
of
the
conjunction
of
Justice
with
the
fear
of
God
,
which
is
as
of
the
Effect
with
the
Cause
;
therefore
the
fear
of
God
is
first
to
be
exercised
,
and
Justice
is
to
be
regulated
by
it
.
The
Scripture
plentifully
shews
what
a
strong
and
powerful
influence
and
efficacy
,
the
true
fear
of
God
exerteth
in
reference
to
all
Moral
duties
among
men
;
Moderation
in
Joseph
,
who
would
not
abuse
his
publick
Authority
unto
private
revenge
,
giving
this
for
his
Reason
,
I
fear
God
,
Gen.
50.19
,
20.
Mercy
with
the
Midwives
preserving
the
Male-Infants
,
Exod.
1.21
.
Justice
in
Judges
against
Usury
and
Oppression
,
2.
Chron.
6
,
7.
Neh.
5.9
.
and
his
different
carriage
from
former
Governours
,
in
easing
the
People
of
burthensome
Charges
,
what
he
could
,
Psal.
14.15
.
against
the
prophaning
of
the
Temple
,
and
of
the
Sabbath
,
and
neglect
of
the
Priests
and
Levites
,
and
the
Marriages
of
strange
Wives
,
Chap.
13.
Reas.
2.
From
the
great
Trust
committed
to
Civil
Rulers
,
-
1.
To
do
Justice
,
according
to
Scripture-Rules
,
2
Chron.
19.6
,
7.
-
2.
To
see
that
others
do
justly
towards
one
another
;
for
he
is
the
Minister
of
God
for
thy
good
,
Rom.
13.4
.
&c.
-
3.
To
protect
men
in
every
good
way
.
1
Tim.
2.
2.
Pray
for
Kings
,
and
for
all
that
are
in
Authority
,
that
we
may
lead
a
quiet
and
peaceable
life
,
in
all
godliness
and
honesty
.
-
4.
To
uphold
the
Churches
walking
in
the
order
of
the
Gospel
.
Isa.
49.23
.
Kings
shall
be
thy
nursing
Fathers
,
and
Queens
thy
nursing
Mothers
,
&c.
-
5.
Their
End
should
be
to
exalt
Christ
in
dispensing
his
Government
in
Textu
,
Psal.
2.10
,
11.
&
72.1
.
to
18.
Vse
.
Exhortation
.
1.
To
the
Freemen
,
who
are
entrusted
by
the
Community
,
to
chuse
Magistrates
by
their
suffrages
,
to
follow
the
counsel
of
Jethro
to
Moses
,
Exod.
18.21
.
Moreover
,
provide
thou
among
all
the
People
,
men
of
courage
,
men
fearing
God
,
hating
covetousness
,
&c.
as
Moses
did
,
vers.
25.
which
also
Moses
gave
to
the
Tribes
,
Deut.
1.13
.
Motive
.
1.
The
choice
of
good
Rulers
will
be
a
sign
and
pledge
of
Gods
intendment
to
bless
their
Government
and
his
People
thereby
.
For
when
God
gives
Rulers
,
whom
he
intends
to
make
a
blessing
to
his
People
,
they
shall
be
such
as
are
blessed
of
him
in
Christ
for
the
good
of
that
People
,
Isa.
1.25
,
26.
Then
I
will
turn
mine
hand
upon
thee
,
and
burn
out
thy
dross
,
till
it
be
pure
,
and
take
away
all
thy
tinn
;
and
I
will
restore
thy
Judges
as
at
the
first
,
and
thy
Counsellors
as
at
the
beginning
.
If
this
be
neglected
,
the
Government
will
not
be
blessed
,
and
the
welfare
of
the
People
will
be
ruined
.
But
if
Christ
bless
the
Governours
,
he
shall
be
our
peace
,
whatsoever
Enemies
come
against
us
,
or
rise
up
among
us
:
And
he
shall
be
our
peace
,
when
Ashur
shall
come
into
our
Land
,
Mic.
5.5
,
6.
&c.
he
will
raise
seven
Shepherds
,
and
eight
principal
Men
,
that
shall
be
our
Relief
.
But
you
have
no
Instance
in
Scripture
,
that
ever
God
was
with
a
People
to
bless
them
,
in
a
course
of
special
Providence
,
when
they
that
feared
not
God
,
were
their
Rulers
,
by
their
own
consent
and
choice
:
Let
Christ
therefore
have
the
preheminence
in
all
things
,
and
in
your
choice
of
Rulers
for
the
Commonwealth
;
and
in
order
thereunto
,
see
that
they
whom
you
choose
to
be
Rulers
,
be
men
interressed
personally
in
Christ
:
For
when
they
that
are
called
to
Ruling
Power
,
cease
to
exert
it
in
subserviency
to
the
Kingdom
of
Christ
,
there
will
be
an
end
of
New-England's
Glory
,
and
Happiness
,
and
Safety
.
Mot.
2.
You
must
submit
to
their
Authority
,
and
perform
all
duties
to
them
,
whom
you
have
chosen
to
be
your
Rulers
,
whether
they
be
good
or
bad
,
by
vertue
fo
the
Relation
between
them
and
you
;
So
Wives
to
their
Husbands
,
though
Unbelievers
,
1
Cor.
7.13
.
And
Servants
to
their
Masters
though
froward
,
1
Pet.
2.18
.
Therefore
as
this
should
Caution
Women
and
Youngmen
to
beware
of
chusing
bad
Husbands
,
and
Masters
;
so
,
and
much
more
,
it
should
Caution
you
in
your
choosing
publick
Rulers
,
if
you
mind
the
publick
or
private
good
of
yours
.
Mot.
3.
If
men
unjust
,
and
that
fear
not
God
,
be
chosen
Rulers
of
the
Common-wealth
,
all
the
People
are
in
danger
of
being
punished
by
the
wrath
of
God
for
the
sins
of
their
Rulers
;
Bad
men
being
in
publick
place
,
will
give
bad
counsel
to
corrupt
Religion
,
Ezek.
11.1
,
2.
Jaazaniah
and
Palatiah
,
Princes
of
the
People
,
are
said
to
be
the
men
that
imagine
mischief
,
and
devise
wicked
counsel
in
the
City
;
the
end
will
be
ruine
.
See
when
the
men
of
Shechem
chose
a
bramble
,
Abimelech
,
to
be
their
Ruler
,
see
Judg.
9.2
,
14
,
15
,
23
,
52
,
53.
The
sins
of
Jeroboam
,
and
of
those
that
succeded
him
,
their
corrupting
Religion
,
ruined
not
only
their
own
Families
,
but
also
all
Israel
,
which
was
threatned
,
1
King
.
14.15
.
For
the
Lord
shall
smite
Israel
as
when
a
Reed
is
shaken
in
the
Water
,
and
he
shall
weed
Israel
out
of
this
good
Land
,
which
he
gave
to
their
Fathers
,
and
shall
scatter
them
beyond
the
River
,
because
they
have
made
groves
,
provoking
the
Lord
to
anger
.
The
same
befel
Judah
for
the
sins
of
Manasseh
,
Jer.
15.4
.
And
for
the
sins
of
other
Rulers
,
by
corrupting
Religion
,
and
unrighteous
dealings
,
whereof
the
Prophets
complained
.
Exhort
.
2.
To
those
,
who
by
the
consent
of
the
Freemen
,
Vse
.
are
according
to
Gods
Ordinance
,
to
be
invested
with
Magistratical
Power
and
Authority
,
to
observe
Moses
his
Charge
to
the
Judges
,
Deut.
1.16
,
17.
And
I
charged
your
Judges
that
same
time
,
saying
,
Hear
the
Controversies
between
your
Brethren
,
and
judge
righteously
,
&c.
and
Jehoshaphats
,
2
Chron.
19.9
,
10.
Be
wise
therefore
ye
Rulers
,
and
consider
that
your
Life
,
and
all
our
Good
,
your
Prosperity
and
Protection
lies
,
not
in
this
or
that
Politick
design
,
or
whatsoever
else
under
the
Sun
,
but
alone
in
Gods
gracious
Presence
with
you
,
Psal.
4.6
,
7.
Oh!
provoke
him
not
to
depart
from
us
,
but
seek
the
continuance
of
his
presence
with
us
,
and
fix
your
thoughts
on
the
things
which
tend
to
assure
Gods
special
providential
Presence
with
us
.
The
things
incumbent
on
you
,
in
order
hereunto
,
are
such
as
respect
either
Persons
or
Things
;
my
desire
is
to
speak
in
love
to
the
Truth
and
Peace
.
1.
For
Persons
:
Provide
for
the
Protection
,
Encouragement
,
and
Liberty
of
all
those
whom
God
owneth
to
be
his
People
,
that
fear
him
;
take
care
that
they
be
not
trodden
under
foot
,
nor
swallowed
up
,
nor
exposed
to
the
rage
and
contempt
of
men
;
only
for
those
that
walk
orderly
,
and
peaceably
,
not
offensively
to
one
or
other
,
or
to
the
Church
of
God
;
though
they
differ
from
others
in
their
Apprehensions
and
Perswasions
,
though
misguided
;
yet
are
willing
to
receive
Light
in
Gods
way
and
time
:
These
are
to
God
as
the
Apple
of
his
Eye
,
and
let
their
Safety
be
also
to
you
.
Be
not
ready
to
receive
ill
reports
against
them
.
Jer.
20.10
.
Report
say
they
,
and
we
will
report
,
&c.
Psal.
15.3
.
nor
receiveth
a
false
report
against
his
neighbour
,
1
Tim.
1.19
.
2.
For
Things
:
They
are
either
the
things
of
God
,
or
the
things
of
Men
:
1.
For
the
things
of
God
;
the
publick
Profession
and
Practice
of
Religion
,
which
is
in
great
danger
by
two
extreams
;
misguided
Zeal
,
and
Formallity
:
Let
the
Honourable
Court
therefore
approve
themselves
to
Rule
in
the
fear
of
God
,
by
their
personal
knowing
,
imbracing
,
and
obeying
the
Gospel
of
Christ
;
and
by
their
protecting
the
Churches
that
are
orderly
gathered
,
and
walk
according
to
Gospel-Rules
,
from
the
violence
and
injuries
of
their
opposers
,
remembring
that
dreadful
threatning
,
Isa.
60.12
.
For
the
Nation
and
the
Kingdom
,
that
will
not
serve
thee
,
shall
perish
,
&c.
I
shall
add
a
few
Caveats
.
1.
Take
heed
of
a
various
management
of
matters
of
Religion
,
to
the
advantage
of
the
present
postures
and
condition
of
your
Civil
Affairs
.
The
things
of
Christ
should
be
as
Josephs
Sheaf
,
to
which
all
other
should
bow
.
When
they
are
made
to
cringe
and
bend
to
mens
Policies
,
they
are
no
longer
the
things
of
Christ
:
All
Gods
Truths
are
Eternal
and
Unchangeable
by
men
:
Give
them
all
at
once
the
soveraignty
of
your
Souls
,
and
have
not
the
least
thought
of
making
them
bend
to
serve
your
worldly
ends
,
but
cleave
to
the
Truth
of
the
Precepts
,
and
live
by
the
Truth
of
the
Promises
;
for
performance
whereof
,
the
God
of
Truth
hath
engaged
his
Alsufficiency
.
2.
Take
heed
and
beware
that
you
deprive
not
any
Instituted
Christian
Church
,
walking
according
to
Gospel
Rules
,
of
the
Power
and
Priviledges
which
Christ
hath
purchased
for
them
by
his
precious
blood
,
and
given
unto
them
,
Mat.
16.19
.
God
calls
Civil
Rulers
to
protect
and
preserve
such
Churches
;
if
he
hath
given
them
liberty
,
and
you
subject
them
to
bondage
;
if
he
hath
given
them
power
in
their
proper
concernments
within
themselves
,
and
you
countenance
and
uphold
others
to
exercise
power
over
the
Churches
,
in
such
things
to
whom
Christ
never
gave
such
puwer
;
you
will
have
a
sad
reckoning
.
Remember
Jeptah's
Argument
,
against
the
encroachments
of
the
Amonites
upon
the
Rights
of
Israel
,
Judg.
11.14
.
3.
Avoid
carefully
imposing
upon
the
Churches
any
thing
that
Christ
hath
not
put
upon
them
,
viz.
1.
Mens
Opinions
,
especially
when
they
are
such
as
prevailed
in
an
hour
of
Temptation
,
though
consented
to
by
the
major
part
of
a
Topical
Synod
,
yet
disliked
by
some
of
themselves
,
and
by
other
godly
Ministers
,
both
in
this
Countrey
,
and
in
other
Countries
,
so
that
they
are
things
Controverted
and
under
Dispute
.
Impose
not
such
things
upon
Churches
,
lest
Contentions
arise
in
the
Churches
about
Opinions
,
which
are
no
part
of
the
Faith
once
given
to
the
Saints
,
for
which
we
are
called
to
contend
earnestly
,
Jude
3.
2.
A
standing
Council
,
for
which
we
find
no
warrant
in
the
New-Testament
,
nor
Example
in
the
Primitive
Churches
,
nor
in
Succeeding
Ages
,
for
some
hundred
years
after
Christ
.
Nor
is
it
safe
for
the
Churches
,
which
are
thereby
subjected
under
an
undue
Power
out
of
the
Church
,
which
under
a
pretence
—
of
helping
the
Church
with
their
Light
,
bereave
them
of
their
Power
;
in
re
propriâ
,
binding
them
to
rest
in
their
Decisions
,
and
to
practise
accordingly
.
As
for
occasional
Councils
,
two
extreams
must
be
avoided
.
1.
A
total
rejecting
Councils
:
For
,
when
the
need
of
any
Church
requireth
such
helps
,
through
want
of
Light
,
or
of
consent
within
it self
,
in
weighty
and
difficult
questions
,
it
is
their
Liberty
,
and
Prudence
,
and
Duty
,
voluntarily
to
seek
help
from
others
chosen
by
that
Church
,
being
approved
for
their
Orthodoxy
,
and
Faithfulness
to
Christ
,
and
to
his
Cause
,
and
Interest
;
And
when
their
Counsel
is
given
,
it
is
the
Duty
of
the
said
Church
to
try
it
by
the
Scripture
;
and
if
it
be
found
to
agree
with
the
Oracles
of
God
,
to
acquiesce
in
it
,
else
not
;
according
to
that
Rule
,
1
Thes.
5.21
.
2.
A
preferring
the
Judgment
of
a
Council
when
it
suits
?
with
mens
own
minds
,
wills
,
and
ends
,
above
any
Light
for
the
contrary
,
though
it
be
held
forth
from
the
Word
of
God
,
so
as
to
rest
in
what
the
Council
saith
,
without
considering
whether
it
be
according
to
the
holy
Mind
and
Will
of
God
,
declared
in
the
Scriptures
.
This
is
an
abuse
of
Councils
,
which
hath
sharpned
the
Pens
of
Godly
Learned
men
in
their
Writings
against
it
,
not
only
against
Popish
Councils
,
which
bind
People
to
receive
their
Superstitious
Devices
and
Impositions
,
as
matters
of
Faith
;
but
against
other
Councils
,
which
have
too
peremptorily
and
absolutely
obtruded
their
own
Determinations
without
Scripture-proof
.
Hence
Luther
affirmed
of
the
first
general
Council
at
Nice
(
which
was
accounted
the
best
)
That
he
understood
not
that
the
Holy
Ghost
speak
in
it
;
and
that
the
Canons
and
Articles
thereof
,
were
but
Hay
,
and
Straw
,
and
Stubble
.
And
Beza
(
in
his
Preface
to
the
New-Testament
)
saith
,
That
such
was
the
folly
,
ignorance
,
and
ambition
of
many
Bishops
,
in
the
best
times
,
that
you
would
have
supposed
the
Devil
to
have
been
President
in
their
Assemblies
.
And
,
long
before
these
,
Nazianzen
complained
,
That
he
never
saw
good
end
of
any
,
and
resolved
never
to
come
at
them
more
;
yet
he
lived
under
the
good
Emperour
Theodosius
.
When
Councils
seek
to
please
themselves
and
other
men
,
more
then
to
serve
Christ
,
their
Conclusions
will
be
answerable
to
their
scope
.
Hence
the
German
Interim
was
agreed
upon
by
sundry
Ministers
to
please
the
Emperour
,
but
other
Orthodox
Ministers
dissented
,
and
wrote
against
it
.
The
Synod
in
England
,
under
the
Prelacy
,
published
Superstitious
Ceremonies
;
against
which
many
godly
learned
Ministers
wrote
,
and
were
silenced
;
who
are
,
to
this
day
,
called
,
The
good
Old
Nonconformists
:
The
late
Reverend
Teacher
,
to
re-establish
a
Church
,
published
a
Catechism
for
the
Children
of
it
,
wherein
he
taught
them
concerning
the
Power
of
Councils
;
that
the
Question
is
carried
to
the
Council
,
but
the
Cause
still
remaineth
in
and
with
the
Church
.
This
shall
suffice
,
for
the
present
,
to
have
been
spoken
to
the
Care
that
the
Honourable
Court
is
to
Exercise
about
the
things
of
God
.
The
next
things
to
be
spoken
to
briefly
,
are
the
things
of
men
;
they
are
righteous
Administrations
of
Justice
in
matters
of
this
Life
.
These
wheels
also
you
are
to
set
going
.
1.
If
upon
revisal
of
your
Body
of
Laws
any
one
be
found
to
be
unjust
and
oppressing
,
let
it
be
expunged
,
and
altered
;
And
for
those
that
are
good
,
provide
for
good
execution
.
2.
Let
the
soveraign
Dictates
of
Nature
,
be
constantly
attended
by
you
,
which
Christ
notes
to
be
the
sum
of
all
Moral
Duties
,
in
the
two
Tables
,
Quod
tibi
furi
non
vis
,
alteri
ne
faeceris
,
Mat.
7.12
.
Would
you
enjoy
peace
and
liberty
in
Professing
and
Practising
according
to
the
Rules
of
the
Word
,
as
you
are
perswaded
;
let
others
also
that
fear
God
,
and
walk
orderly
and
justly
,
and
peaceably
with
them
,
enjoy
the
like
Peace
and
Civil
Liberties
,
lest
other
Rulers
be
encouraged
by
your
Example
,
to
measure
to
us
again
,
with
what
measure
we
mete
unto
others
,
they
accounting
,
as
we
do
them
.
This
is
threatned
in
Mat.
7.2
.
I
shall
conclude
with
a
brief
reminding
you
of
the
first
beginning
of
this
Colony
of
the
Massachusets
,
which
I
have
the
better
advantage
,
and
more
special
engagement
to
do
;
being
one
of
them
,
by
whom
the
Patent
,
which
you
enjoy
,
was
procured
;
and
to
whom
it
was
committed
,
by
King
Charles
the
first
,
and
His
Majesties
most
Honourable
Privy
Council
.
My
Name
was
not
mentioned
in
the
Patent
,
because
I
desired
it
might
be
left
out
,
lest
the
then
Bishop
of
London
,
who
was
of
the
Privy
Council
,
should
have
an
ill
eye
upon
me
for
my
appearing
so
far
in
that
work
,
whereunto
he
was
opposit
:
but
in
expences
for
any
Helps
to
promove
the
Work
,
in
the
first
beginnings
of
it
,
I
bore
my
part
,
meerly
for
the
service
of
Christ
,
and
for
the
help
of
his
People
,
I
not
knowing
that
ever
I
should
remove
unto
these
parts
,
by
vertue
of
that
Patent
.
When
it
was
obtained
,
and
committed
to
us
,
we
were
made
a
Corporation
for
New-England
,
and
accordingly
acted
,
in
sundry
Meetings
,
and
chose
Mr
Endicot
to
be
the
first
Governour
,
and
sent
him
hither
;
and
for
his
encouragement
,
we
gave
him
an
House
at
Salem
,
which
was
built
for
the
use
of
the
Corporation
in
London
;
and
he
carried
with
him
two
Ministers
.
The
next
year
the
Corporation
in
London
,
understanding
that
honourable
Mr
Winthrope
,
inclined
to
remove
himself
and
Family
to
New-England
,
chose
him
to
be
Governor
,
who
came
to
Boston
,
and
with
him
we
sent
the
Patent
,
to
prevent
future
inconveniencies
;
and
God
blessed
it
to
that
end
,
as
it
appeared
soon
afterward
.
In
the
first
General
Court
,
after
his
Arrival
,
the
Civil
Order
was
settled
in
a
Select
Company
of
Free
Planters
,
such
as
were
accounted
most
fit
to
manage
publick
Trust
,
to
Christ's
Ends
;
these
choose
a
Governour
,
and
Deputy-Governour
,
and
a
limited
number
of
Assistants
,
invested
with
Magistratical
Power
,
and
Deputies
from
the
respective
Plantations
,
according
to
the
Patent
,
which
gave
liberty
to
order
Civil
Affairs
,
as
they
found
best
.
Churches
also
were
gathered
in
a
Congregational
way
,
and
walked
therein
,
according
to
the
Rules
of
the
Gospel
,
with
much
peace
and
consent
among
themselves
,
which
that
now
blessed
Servant
of
Christ
,
Mr
John
Cotton
,
the
first
Teacher
to
this
Church
,
so
approved
,
that
he
wrote
unto
me
,
being
then
in
Holland
,
to
encourage
my
coming
to
New-England
,
that
the
Order
of
the
Churches
and
of
the
Commonwealth
was
so
settled
,
by
common
Consent
;
that
it
brought
to
his
mind
,
the
New
Heaven
and
New
Earth
,
wherein
dwells
Righteousness
,
advising
me
to
come
hither
free
from
Engagements
to
others
.
But
Satan
,
in
a
short
time
,
stir'd
up
Strifes
and
Dissentions
,
to
the
great
disturbance
of
the
Churches
and
of
the
Countrey
,
which
God
at
last
mercifully
quieted
;
nor
hath
the
Gospel
come
unto
you
empty
handed
,
but
hath
brought
unto
you
in
its
right
hand
,
Spiritual
Good
Things
,
through
Jesus
Christ
,
with
Eternal
Salvation
to
those
that
believe
in
him
;
And
in
its
lest
hand
,
Riches
,
and
Honour
,
with
Protection
and
Deliverances
from
Enemies
of
all
sorts
.
Now
therefore
take
heed
and
beware
,
that
the
Lord
may
not
have
just
cause
to
complain
of
us
,
as
he
did
of
those
in
Jer.
2.21
.
&
Rev.
2.4
.
lest
you
lose
by
Gods
punishing
Justice
,
what
you
received
from
his
free
Mercy
,
lest
he
remove
the
golden
Candlesticks
,
and
the
burning
and
shining
Lights
in
them
,
as
he
hath
already
done
many
eminent
Lights
;
and
wo
to
them
from
whom
the
Gospel
is
removed
,
for
their
abusing
it
,
and
the
Messengers
of
it
.
Would
you
yet
see
good
dayes
,
and
enjoy
good
things
as
in
times
past
?
Obey
the
counsel
that
the
Spirit
gave
to
the
Church
at
Ephesus
,
Rev.
2.5
.
And
to
the
Angel
of
the
Church
in
Sardis
,
Rev.
3.2
,
3.
And
take
the
course
that
Jehoshaphat
took
,
and
was
blessed
therein
,
and
all
Judah
with
him
,
2
Chron.
17.3
.
The
Lord
was
with
Jehoshaphat
,
because
he
walked
in
the
first
wayes
of
his
Father
David
:
And
see
that
your
fruitfulness
in
good
,
answereth
the
cost
&
pains
that
God
hath
been
at
with
you
in
his
Vineyard
,
lest
the
Lord
be
provoked
to
deal
with
us
,
as
he
did
with
his
ancient
Vineyard
,
Isa.
5.
from
the
first
to
the
eight
verse
.
FINIS
.