Fraud, Cruelty, Pride, or Avarice, is patronized by him: and they who are the Authors of those Villanies, cannot but be the Ministers of him, who sets himself up against God; because 'tis impossible that Truth and Falshood, Mercy and Cruelty, Justice and the most violent Oppression can proceed from the same Root. It was a folly and a lie in those Jews, to call themselves the Children of Abraham, who did not the Works of Abraham; and Christ declared them to be the Children of the Devil, whose Works they did: which words proceeding from the Eternal Truth, do as well indicate to us, whose Child and Servant every man is to be accounted, as to those who first heard them.
If our Author's former Assertions were void of Judgment and Truth, his next Clause shews a great defect in his Memory, and contradicts the former: The Judgments of God, says he, who hath Power to give and take away Kingdoms, are most just; yet the ministry of Men, who execute God's Judgments without Commission, is sinful and damnable. If it be true, as he says, that we are to look at the Power, not the Ways by which it is gained; and that he who hath it, whether it be by Usurpation, Conquest, or any other means, is to be accounted as Father, or right Heir to the Father of the People, to which Title the most sublime and divine Privileges are annexed, a man, who by the most wicked and unjust Actions advances himself to the Power, becomes immediately the Father of the People, and the Minister of God; which I take to be a piece of Divinity wor∣thy our Author and his Disciples.
It may be doubted what he means by a Commission from God; for we know of none but what is outwardly by his Word, or in∣wardly by his Spirit; and I am apt to think, that neither he nor his Abettors allowing of either, as to the Point in question, he doth fouly prevaricate, in alledging that which he thinks cannot be of any effect. If any man should say, that the Word of God to Moses, Joshua, Ehud, Gideon, Samuel, Jeroboam and Jehu, or any others, are, in the like cases, Rules to be observed by all; because that which was from God was good; that which was good, is good; and he that dos good, is justified by it: He would probably tell us, that what was good in them, is not good in others; and that the Word of God doth justify those only to whom it is spoken: That is to say, No man can execute the just Judgments of God, to the benefit of mankind, according to the Example of those Servants of God, without damna∣ble sin, unless he have a precise Word particularly directed to him for it, as Moses had. But if any man should pretend that such a Word was come to him, he would be accounted an Enthusiast, and obtain no credit So that, which way soever the Clause be taken, it appears to be full of Fraud, confessing only in the Theory, that which he thinks can never be brought into practice; that his be∣loved Villanies may be thereby secured, and that the glorious Exam∣ples of the most heroick Actions, performed by the best and wisest men that ever were in the World for the benefit of mankind, may never be imitated.
The next Clause shews, that I did our Author no wrong in say∣ing, that he gave a right to Usurpation; for he plainly says, That