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A Hind Let Loose by Alexander Shields

And all other tyrants and usurpers


because unto them the word of God came, John x. 35. that is, by his word and warrant he authorized them, not by immediate designation in reference to the most of them, but the word of God comes to them, or his constitution is past upon them, who are advanced by men according to his word. When men therefore do act according to the divine rule, in the moulding and erecting of government and governors, there the constitution is of God, though it be not immediate. And where this is not observed, whatever power (so named or pretended) there may be, or whatsoever persons there be that take upon them to be the power, and are not thereto appointed or therein instated, and do exercise such a power as God hath not legitimated, they are not a power ordained of God. Hence, whatsoever power hath no constitution from God, either immediate or mediate, cannot be owned: but the authority of tyrants and usurpers, is a power that hath no constitution from God, either immediate or mediate; therefore it cannot be owned. The major is cleared above. The minor is also undeniable: for, either they must pretend to an immediate constitution by revelation, that James duke of York a vassal of antichrist, had, by all his plots and pranks, merited the crown of Britain, and therefore must be constitute king; and this I hope they will not pretend to, except the Pope hath gotten such a revelation from Pluto's oracle; or they must have recourse to the mediate constitution by men: and if so, then either this mediate constitution of God is left undetermined, indefinitely and absolutely giving way to any that will assume what power they please and can: and then, I confess tyrants may have a constitution; but this constitution cannot be of God; or else it is fixed by a rule, regulating the succession or constitution of the governors, and obliging the people to own the government so constituted, with exclusion and disallowance of any other. And so, if in that constitution there be a substantial deviation from the rule, as when incompetent or unallowed persons be the advancers of themselves, or others, into that place by illegal and sinistrous means, in as much as in that case there is the divine disapprobation, it may be said there is no ordinance of God, but a contradiction and contra-ordination to God's order. Gee's magist. origin. chap. 5. sect. 4. subject 3 page 135. This will shake off this of ours, and all other tyrants and usurpers, that come into the government, and hold it not according to God's rule.

4. It is clear also in the second place, that the authority which we can own out of conscience, must have constitution by the people. The special way by which men should be called into the place of sovereign power, may perhaps not be found so expresly defined in scripture, as mens call to the other ordinance of the ministry is; yet in this two things are essentially necessary to the constitution of a magistrate, the peoples consent and compact either formal and virtual. And without these we can own conscientious subjection and allegiance to no man living. That the first is necessary will be evident, from the law of nature and nations, and from scripture. First, The light and law of nature dictates, that the right and interest of constituting magistrates is in the elective vote or suffrage of the people. This will appear, 1. If we consider the original of government among men, especially after they were so multiplied, that there was a necessity of a reduction into diverse communities; which, whatever was before the flood, yet after it, behoved to be by a coalition with consent under an elective government. The scripture makes it more than probable, that the partition of commonwealths was in Peleg's days, in whole time the earth was divided, Gen. x. 2. occasioned by the confusion of "languages at Babel, which did dissolve their union, and scatter them abroad upon the face of all the earth," Gen. xi. 9.


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