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A Hind Let Loose by Alexander Shields

Shall even he that hateth right govern

say to a king, thou art wicked;

and to princes ye are ungodly? In which words, the scope makes it clear, that if Job made God a hater of right, he should then deny his government; and if he took upon him to condemn him of injustice, he should blasphemously deny him to be king of the world. For it is not fit to say to any king, that he is wicked, or so ungodly, as to be a hater of right; for that were treason, lese majesty, and in effect a denying him to be king; much less is it fit to say to him that is King of kings. Here then it is affirmed, and supposed to hold good of all governors, that he that hateth right should not govern, or bind, as it is in the margin; for Habash signifies both to bind and to govern, but all to one sense; for governors only can bind subjects authoratively, with the bonds of laws and punishments. I know the following words are alledged to favour the uncontroulableness and absoluteness of princes, that it is not fit to say to them, they are wicked. But plain it is, the words do import treason against lawful kings, whom to call haters of right were to call their kingship in question; as the scope shews, in that these words are adduced to justify the sovereignty of God by his justice, and to confute any indirect charging him with injustice, because that would derogate from his kingly glory, it being impossible he could be king, and unjust too. So in some analogy, though every and of injustice do not unking a prince; yet to call him wicked, that is habitually unjust, and a hater of justice,
were as much as to say, he is no king, which were intolerable treason against lawful kings. But this is no treason against tyrants; for truth and law can be no treason: now this is the language of truth and law, that wicked kings are wicked; and they that are wicked and ungodly ought to be called so, as Samuel called Saul, and Elijah, Ahab, &c. However it will hold to be a true maxim, whether we express it by way of negation or interrogation.

Shall even he that hateth right govern? But are not tyrants and usurpers haters of right? Shall therefore they govern? I think it must be answered, they should not govern. If then they should not govern, I infer, they should not be owned as governors. For if it be their sin to govern (right or wrong, it is all one case, for they should not govern at all) then it is our sin to own them in their government: for it is always a sin to own a man in his sinning.

The royal prophet, or whoever was the penman of that appeal for justice against tyranny, Psal. xciv. 20. does tacitly assert the same truth, in that expostulation, shall the throne of iniquity have fellowship with thee, that frameth mischief by a law? Which is as much as if he had said, the throne of iniquity shall not, no, cannot have fellowship with God; that is, it cannot be the throne of God that he hath any interest in, or concern with, by way of approbation: he hath nothing to do with it, except it be to suffer it a while, till he take vengeance on it in the end. And shall we have fellowship with that throne, that God hath no fellowship with, and that is not his throne, but the devil's, as it must be, if God doth not own it? Much may be argued from hence; but in a word, a throne which is not of God, nor ordained of God, but rather of the devil, cannot be owned (for that is the reason of our subjection to any power, because it is of God, and ordained of God, Rom. xiii. 1. And that is the great dignity of magistracy, that its throne, is the throne of God, 1 Chron. xxix. 23.) But a throne of tyranny and usurpation, is a throne which is not of God, nor ordained of God, but rather of the devil: Ergo----. The minor is proved: a throne of iniquity, &c. is a throne which is not of God, nor ordained of God, but rather of the devil; but a throne of tyranny and usurpation is a throne of iniquity: Ergo, it is not of God, and so not to be owned.

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