Against Resistance of Lawful Powers: A SERMON PREACHED AT WHITEHALL, Novemb. V th'. 1661. By SETH WARD, D. D. Chaplain to His Majesty. Published by His MAJESTIE'S Command. LONDON, Printed by Tho: Roycroft, for john Martin, james Allestry, and Tho: Dicas, at the Bell in St. Paul's Churchyard, MDCLXI. TO THE Most High and Mighty PRINCE, CHARLES' the II. By the Grace of God, King of England, Scotland, France, and Ireland, Defender of the Faith, etc. May it please Your Majesty, IF, when the present Service was with great Favour laid upon me by that most Reverend Person, to whom I not only owe Canonical Obedience, but a free disposal of my Concernments, I did not without fear address myself to the Undertaking; and if now I make my humble approach into Your Presence with Diffidence, and Trembling, and without those Tokens of joy, which would be agreeable to the Honour I have received in being by Your Majesty encouraged to make this Offering: Your Majesty (being as an Angel of God) will graciously be pleased to discern, that no Averseness from the service of Your Majesty, and the Church, Nor apprehension of Difficulty in what I was to undertake, Nor fear of the Adversaries of the Truth, have created these Passions in me; but that they are wholly derived from other Causes. For, next to the greatend of all my hopes, I shall not so earnestly snatch at any thing, as the opportunities of serving God in that station he hath ordered for me in the Church of Christ, in which service I apprehend the acts of Loyalty, and Duty to Your Sacred Majesty, and of teaching men so, to be most eminently involved. As for the easiness of this performance, I am persuaded in my Conscience, that to him, who hath embraced Christianity in the true and genuine Spirit of it● and to those, who without vile Affections, and Carnal Interests, shall apply themselves to know the Mind of God (delivered in the Scriptures) no one thing is more clear, and evident, or pressed more urgently by the Holy Spirit, then is the Doctrine, which I have delivered. If there be such things, as damnable Heresies, the denial of Christ himself (the Lord that bought us, blessed for ever) is not more truly an Heresy, or a damnable Heresy, than that Doctrine which doth encourage Subjects to despise Dominion, and speak evil of Dignities. We are not to marvel, if we have seen, that, after this grand Heresy had broken its way through the Consciences of men, the shoals of others passed clear without control, ● and that those Doctrines, and Practices, which, in the purest Times, were abhorred as most heretical, and profane were made the marks of the greatest Godliness, and instances of the highest attainments in Religion. But on the other side, it is considerable, that in the late days of darkness, and of gloominess, God did not leave this Truth without witness: but, amidst all the Blasphemies, wherewith Your Glorious Father (now with God) was, in the day of His Calamity, blasphemed, even Rabshakeh * J. G. Anti-Caval. was driven to acknowledge, that the Doctrine of Resistance was a Mystery concealed from the Prophets, the Apostles, and Primitive Christians, and reserved to be revealed in our Times; upon whom the ends of the World are come. And that our teaching Soldiers (who taught the Nation with Briers, and Thorns, as Gideon did the men of Succoth) not able to resist the Spirit speaking in the Apostles, were wont to resort to this foolish Refuge, that the Doctrine of Obedience was a * 2 Pet. i 12. present Truth (an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to continue) abusing the Saying of St. Peter, as they did other Scriptures, to their own Destruction. As for the Adversaries of the Truths, which I have delivered (either on the one hand, or the other) how great soever they may appear in their own Eyes, or in the Eyes of their Admirers, I humbly conceive it may be no Transgression of the Lines of Modesty, if I shall freely profess, that they are not terrible in mine: no man hath more reason, than myself, to be laid low on the consideration of days, and years, withdrawn from that Study, whereunto I had been consecrated: yet (after what hath been spoken) me thinks in this Cause I should not fear. My fear hath been, that in a Cause of so great consequence, so clear, so nobly handled by the greatest Worthies of the Church of England, I should not find any thing to be tolerably spoken, before the greatest, and most revered Judgement under Heaven. And I now tremble to think that such Failings, as in the current of Pronunciation might disappear, being now brought to view, the Present, which I tender, may instead of an Offering be an Offence. My fear hath been, and still is, lest the Truth of that Gospel, wherein I stand, should any way suffer prejudice by the Weaknesses, and Disadvantages, wherewith it hath been delivered: but we have a gracious God, and Your Majesty is gracious. I am not ignorant how much the true Cause of God in the World (which is truly stated to lie against the Carnal, and Spiritual wickedness of men) is entrusted in the hands of Princes. I know likewise, and am assured, that if men be taught, or brought to believe, that the utmost hazard of the greatest Transgressions is only the loss of a few days, or years of life, (such as they find it) it will be impossible for humane Laws to give check to the unruly Lusts of men, or for Society to consist. Knowing this, and knowing likewise the Scandals laid upon Religion, I have proposed, in all humble sincerity, to lay before Your Majesty the true state of these matters; to separate the precious from the vile (the sincere spirit of Religion from the adulterate pretences of it) and (if it should please the Author of Religion, and Government, so far to bless my poor endeavours) by unaffected, and unstrained Arguments, to do right to the Doctrine of our Church, and render our Religion lovely in Your Eyes, to represent to Your Majesty how much You have been favoured of God, who hath so far wedded Your Concernments, and interwoven his Interests with Yours; and of how great Concernment it is to Your Majesty, to endeavour the settlement of the true Religion, and to exert that Power, wherewith You are entrusted, to the eradication of Atheism, and Profaneness, and to the pulling down of the strong Holds of Satan. That this Resolution is deeply fixed in Your Bosom, God hath put into the Heart of Your Majesty to declare: may the same God be pleased to perform this great and true Work of Reformation by Your Hand; may Wickedness be rooted out, and all things, that are generous, and praise worthy, flourish in Your time; may Your Majesty live many, happy, and glorious days upon Earth, and be afterwards crowned with Glory, and Immortality, So prayeth Your majesty's most humbly devoted Chaplain, SETH WARD. ROME XIII. 2. And they, that resist, shall receive to themselves Damnation. AMongst all the Stratagems of the Devil, tending to the undermining of Religion, and the subversion of the Souls of men, though there cannot be any more unreasonable, yet there was never any more unhappily successful, than the creating, and fomenting an Opinion in the world, that Religion is an enemy to Government, and the bringing Sincerity, and Zeal in Religion into jealousy, and disgrace with the Civil Powers. It was by this Jealousy, blown into the heads of the High-Priests, and the Sanhedrim amongst the jews, and of Herod, and Pontius Pilate, that Christ himself (the Captain of our Salvation, the Author, and Finisher of our Faith) was accused, condemned, and executed on a Tree. By this the Apostles were haled before the Governors of Provinces, forced from one City to fly unto another: for this they endured bonds, and imprisonment, and sundry kinds of death. It was through this Fancy, that the Christians, for three hundred years together, endured the rage of Heathen Emperors; being destitute, afflicted, and tormented. Our Lord Christ was traduced as an enemy to Caesar, a man refractory to the Roman Laws, and a Nonconformist to the Religion, and Laws of his Country. The Apostles were charged as disturbers of the public peace, with turning the world upside down. The Primitive Christians were accounted Enemies to the Commonwealth, adverse, and malevolent to the Empire: and the Christian Religion itself was bruited, and surmised to have something in it offensive, and dangerous to the Civil Government; as appears not only by the Edicts of Heathen Emperors, but also by the Apologies of Clemens Alexandrinus in his fourth Book, justin Martyr, Tertullian, Athenagoras, etc. Neither was it thus only of Old, before the Roman Empire was become Christian; but even since the time of Constantine, down to our Father's days, nay to our own, we shall find the Devil still managing the same pretence, carrying on the same Antichristian Mystery of Iniquity, which began to work in the time of our Lord Christ, and his Apostles. Those, that profess to know the Arcanum Imperii, and publicly proclaim themselves to the world to be qualified for Molders of Commonwealths, and Dictatours to Princes, are the Writers of Politics; Machiavelli abroad, and others nearer home: some of these, pretending Discoveries of things unknown to all our Fathers, if they be strictly analysed, will be found to resolve their whole Mystery into this one pretence; that Religion, in the height, and exaltation of it, is prejudicial to Policy; and that, to be a thoroughpaced, a sincere and zealous Christian, is to be dangerous to the State. As the remedy for which evil, they have thought fit, and necessary, to enervate the Principles of all Religion so far as to remove the Doctrine of Could and Evil, the Immortality of the Soul, the Rewards and Punishments of the world to come; that so Religion may appear wholly to derive from Policy. How destructive these Doctrines are, not only to the Souls of men, in reference to the world to come; but to the Interests of this life (the regular, and secure acquisition, and enjoyment whereof, are entirely derived from the great, and everlasting Ordinance of Government) I am not now called to speak. But surely it cannot be unnecessary to endeavour to state this Question, to search into the grounds of this pretence, to examine thoroughly from whence all this clamour, these fears, and jealousies; whence all this mighty scandal hath arisen. The Gospel of our Saviour is not like the Alcoran, which hates the light, and abhors a strict examination of the Principles, whereon it stands. When the jews contended with our Saviour, and opposed his Doctrine, he desired to bring the matter in question to a rational decision, john x. The Question there was, Whether he were the Son of God. And he propounds them this fair 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 37. If I do the works of my Father, believe me: if I do not, believe me not. And I verily, as a Minister of Christ (though the meanest of ten thousand) am bold in the power, and through the evidence of the Truth of the Gospel to say, Let the Adversaries of Religion search, and look; let them employ their Wit, their Industry, their Logic, if any thing can be found in the Principles of Christianity, prejudicial to the power of just, and lawful Magistrates; Nay moreover, if it be possible for Men, or Angels, to state the rights of Civil Government upon clearer, and firmer Principles, to secure them by more powerful Obligations, to urge them upon men by more efficacious Motives of Rewards, and Punishments, than those are, which the very Foundations of Christianity do expressly propound: then let the Gospel, and the Ministers of it, endure all that contempt, and obloquy, which these men desire to cast upon them. As for the Foundations of our Religion; there are those, that tell us, that Christianity is founded upon Cephas (which is indeed by interpretation a Stone) but the Apostle tells us (Eph. two. 20.) that we are built upon the Foundation of the Prophets, and Apostles, Jesus Christ himself being the chief Cornerstone: wherefore by these the present Question is to be decided. If any men, at any time, taking upon them the Sacred name of Christians, have swerved from the rule of their Profession, and (acting contrary to the Spirit of Christ) have made that Holy Name to be blasphemed; it is reason, that they be esteemed the utter Enemies of Christianity, and that they themselves should bear their Condemnation: but to charge their Exorbitancies upon that Profession, which they have profaned, and injured, is such an injustice, as cannot consist with Moral Honesty, or Philosophical Ingenuity. So then, hìc Rhodus, hìc saltus. As Saint Paul (1 Cor. xv. 14, 17, 20.) concerning the Resurrection of Christ, If Christ be not risen, our Preaching is vain, and your Faith is vain;— but now is Christ risen: so I; If, within the compass of those Foundations, which I have mentioned, be found any colour, or shadow of licence for any person whatsoever, upon any pretence whatsoever, to entrench upon the power of lawful Magistrates; if any Warrant at all for open Rebellion, or privy Conspiracies; for Murdering, or deposing of Princes, or absolving Subjects from their Allegiance: then let Kings cease to be our nursing-fathers', and Queens to be our nursing-mothers'; let David look to his own house; let the light of our Eyes, the breath of our Nostrils, the Restorer of Religion, the Defender of our Faith look rather first to defend himself. It will then be reasonable to expect, that the Kings of the earth should stand up, and * Psal. two. the Rulers take Council together against the Lord, and against his Christ, that they should break their bonds in sunder, and cast their cards from them: then our Preaching is vain, and your Faith is vain. But now, indeed, the Case is otherwise, and that evidently. What the Laws of men could never do with all their Temporal Rewards, and Punishments, in that they are weak; that Christianity, in the true Spirit of it, performs, to the utmost height, that is conceivable. The Foundation of Government, and Obedience, is deeply, and firmly rooted in the Foundation of our Religion. And, if the Scripture cannot be broken, if it be true, that Heaven, and Earth shall pass away, before one jot of it shall pass away: it is as true, that the Ordinances of the Sun, and Moon shall fail, before this Ordinance shall be dissolved. For if by the Principles of our Religion we are obliged to believe concerning the Books of the Old Testament, that they have been delivered by holy men of God, who spoke, as they were moved by the Holy Ghost, 2 Pet. i 21. then the Holy Ghost hath said, By me King's reign, etc. Prov. viij. 15. If Christ be the Son of God; the Son of God hath said, Render to Caesar the things, which are Caesar's, Mat. xxii. 21. If the Holy Spirit did overshadow Peter, and the rest of the Apostles; then Peter, overshadowed, and filled with the Spirit, commands us in the Name of God to submit ourselves to every Ordinance of man, 1 Pet. two. 13. If Saint Paul were called to be an Apostle by the miraculous appearance of our Lord Christ after his Ascension, and was by him immediately instructed in the pure, and genuine spirit of Christianity; then Saint Paul's Theory concerning Government is an authentic Christian Theory, whereby the Doctrines, and practices of Christians are to be judged● and that Theory is delivered in the seven first Verses of this Chapter; Let every Soul be subject to the higher Powers, etc. And they, that resist, shall receive to themselves Damnation. I call it a Christian Theory of Government; because it is a brief, and comprehensive Scheme, whereby all Questions concerning Obedience, and Government, may, according to Christian Principles, be resolved. The whole Discourse of the Apostle consisteth of two general parts; First, A strict Injunction. Secondly, Effectual Motives. First, The Injunction in the first words, Let every Soul be subject to the higher Powers, etc. Secondly, The Motives in the words following, which are taken from I. The Original, and Institution of Government; it is ordained of God: hence follows II. The Sinfulness of Resistance; They resist the Ordinance of God. And III. The Danger of it; They shall receive Damnation. Which is again enforced by IV. The End of Government in respect of Evil men. The End of Government in respect of Good men. Out of all which follows V. The Necessity of Subjection; Wherefore ye must needs be subject. And VI The Nature of that Necessity: it is not of Prudence, but of Conscience. After all which the Apostle (like a legitimate Demonstratour, resumes his Proposition, and concludes it with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 7. Render therefore to all their deuce, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour. The words, which I have chosen, contain in them the Danger of Resistance to the Civil Powers. They relate both to the Antecedent, and Subsequent parts of the Apostle's Discourse, and are as efficacious towards the pressing of the Injunction of Obedience, as it is possible for words to express, or men to conceive. The strongest, and most operative Arguments upon men (at least wise— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) are Arguments of Terror. The most terrible thing within the compass of humane apprehension, is Damnation: which imports, besides the judgements of this life, the eternal privation of the enjoyment of God, utter Darkness, and everlasting Burnings. Those, that resist, shall receive to themselves Damnation Those, Expl that resist] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resistance is a Relative Act, and it implies some Person, or Thing, to be resisted. What then is the Correlate of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? That is delivered in the first Verse, Those, that resist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Authorities set over them, Civil Authorities having jus Gladii, the Authorities Supreme, or Subordinate, justly obtaining over them. It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is here used, (which signify corporal strength, and power) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Scripture distinguisheth from both the other. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke iv. 36. and ix. 1. 1. Cor. xv. 24. Ephes. i. 21. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jude 25. It answers the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which the Septuagint translates by all the names of Legal Authority; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is taken for the Persons of Governors, as well as for their Power: so Ephes. iii 10. That to Principalities, and Powers (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) might be known, etc. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against Powers, and the Rulers of this world; ●phes. seven. 2. So that we may not separate their Personal, and their Politic capacity. It remains, that we inquire the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what it is to resist in the Language of the Gospel. Now, 1. That to oppo●e by force is to resist, it is so plain, that I need not speak to it. We meet both the words in that sense, james iv. 6, 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God resisteth the proud; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Resist the Devil. 2. But the word signifies Opposition by subtlety, as well as by force. The Opposition of Elymas the Sorcerer to S●int Paul is expressed by this word, Act. xii. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the opposition of jannes', and jambres to Moses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim. iv. 15. 3. And lastly, it signifies Opposition by Words, as well as by Deeds. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to gainsay, and to resist, are the same, Luke xxi. 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to contradict, Acts vi. 10. The words than do clearly, and plainly comprehend all manner of resistance, or opposition. This hitherto concerns the Proposition taken materially: if we reflect upon the form of it, there will be two things to be considered. First, That the Proposition is indefinite, and equipollent to an Universal; They, that resist, that is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every Soul (as in the first Verse) that resists, without any exception of persons. Secondly, That the act of Resistance is set down likewise absolutely without any restraint, in respect of any Pretences, or Causes whatsoever. So that the sense of the words resolved, and expounded by the Scriptures, is this; Every Soul, which upon any Pretence whatsoever, in any manner whatsoever, shall resist the lawful Authority, that is over him, shall receive to himself damnation, that is, he puts himself thereby into a state of Damnation. This I conceive to be the meaning of the Holy Ghost in the words of my Text. I must acknowledge, that two things have been questioned in this Proposition by the men of this unhappy, viperous, and adulterous generation. I. The first is, Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aught to be interpreted so severely, as to signify eternal damnation. II. Whether that, which is said concerning all Persons, and Pretences, can be made good upon the Principles of Christianity. I. As to the former of these, I shall only say, that the Argument brought against this interpretation doth, in truth, exceedingly confirm it. The Allegation is, Object. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in Scripture for Temporal judgement. The place produced is, 1 Cor. xi. 29. He, that eateth, and drinketh unworthily, eateth, and drinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnation to himself: where the Apostle seemeth to explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the following words, Verse 30. For this cause many are weak, and sickly, and many sleep; viz. by Temporal judgements. And indeed this is true; Sol. but these things likewise ought to be observed. 1. First, that the same Penalty is denounced in the Gospel to those, who resist Authority, and to those, that are guilty of the body of Christ, 1 Cor. xi. 27. and * Heb. x. 29 trample upon the blood of the everlasting Covenant. 2. That neither Ananias, and Sapphira, nor yet the Corinthians, were by their temporal judgements exempted from eternal. 3. And lastly, that seeing the great difference betwixt the Legal and Euangelical dispensation did consist in this, that the express Promises, and threatenings, under the Law, were temporal; and under the Gospel eternal: if God shall, under the Gospel, besides eternal punishments due to every Sin, add moreover to some particular sins the threatenings of temporal judgements, let these men consider what advantage they have gotten, and what can more be devised to contribute to the aggravations of such a sin. I shall say no more to the first Question, nor to that part of the Text, which concerns the damnation of Resisters precisely considered: but shall apply myself to the resolution of the second. II. It is impossible in half an hour, to speak concerning all those pretences for resistance of Magistrates; which, being raised by Satan, and made use of by the children of disobedience, are falsely charged upon Religion. I shall single out some of the chief of them, and examine them by the Law, and the Testimony, by the Old, and New Testament; adding to them, as occasion requires, the judgement, and practise of the Primitive Christians; and afterwards make a brief Application. Those, which have given the greatest scandal, as having troubled the Christian world, and almost turned it upside down, are reducible to the two Heads of religion, and Civil Affairs. First, Those, which refer to Religion, are such scandalous Tenets as these; I. That Erroneous (suppose Heretical, or Idolatrous) Powers may be resisted; especially, if they endeavour to force men to their own Religion. II. That Christian Magistrates have no power in matters of Religion: viz. None 1. In religious Causes. 2. Over religious Persons By Orders. Over religious Persons By personal Gifts. Secondly, Those, which refer to matters Civil, are reducible to such as these; I. Harsh Administration. II. Pretences of Competition of power: and the like. Now I shall not be afraid, or backward, to acknowledge; that, if any one of these Tenets be agreeable to the Principles of Christianity, or to the practice of the Primitive, and purest Christians, who are to be presumed to have known the mind of Christ, and his Apostles: then we are to admit, that there is reason in what is alleged to create a jealousy upon Religion. For 1. If Erroneous, Heretical, or Idolatrous Magistrates may be resisted, (because they are so, or because they join oppression of Godly men unto their Error in Religion, how can any Kingdom stand? These are matters, wherein every man makes himself a judge; and it is not material, whether he judge righteous, or unrighteous judgement; the matter once stated in Thesi, that in such Cases men may resist, the Hypothesis is easily made, and men let loose to act according to their proper Apprehensions, or the Pretences of those, who have power with them. What shall be done, when, at the same time, a Prince shall be judged, by one part of his Subjects, Heretical, and profane, for departing from Superstition, and vindicating his power from unjust Vjurpations over it: while another part shall judge him to be Superstitious, and will never believe him to abhor Idols, so long as he will not commit Sacrilege? What shall be done, while some conclude him to be irreligious, because he will not worship Images; others Idolatrous, because he knelt at the Communion? and both esteem him an Oppressor; because he restrains their Zeal, and hinders them from that excess of Riot, which they pant after, to the devouring of one another? Supposing this Tenet to be true; it is indeed evident, no Government can be. But now what Colour can there be, to charge this Tenet upon Christianity? Doth the Old, or New Testament give any occasion to this Doctrine? Is it countenanced 1.. by Moses? or 2. by the Prophets? or 3. by our Saviour? or 4. by the Apostles? 5. That Cloud of Witnesses (the Noble Army of Martyrs) did they give Testimony to this Assertion, or to the contrary? I may not insist: a word to each of these. 1. Moses was so far from the Doctrine of Resistance; that, notwithstanding the hardness of Pharaoh's heart, the cruelty of the Bondage, the weakness of the Egyptians by Plagues, the numbers of Israel, six hundred thousand, and three thousand five hundred and fifty fight men above twenty years old; besides the Tribe of Levi: yet he would not lead them into the promised Land without Pharaoh's positive, and express consent to their Departure. 2. As for the Prophets; in the third Chapter of Daniel we find three of God's Children put to the trial (the fiery trial) of this Doctrine, by Nabuchadnezzar, an Idolater, and a Tyrant, acting highly under both those Capacities together. They were cast into the fiery Furnace, because they would not worship the golden Image, which he had set up. And in the sixth we find Daniel thrown into the Lion's den, only for praying to the God of Israel. Let us consider their Behaviour, did they resist, or mutiny, or labour to alienate, or discontent or (by denouncing threats, or terrors) to discourage Subjects from Obedience? How had they been instructed by their Prophets? jeremy (2 Chron. xxxvi. 13.) had taught them, that Zedekiah had turned from the Lord God of Israel, in rebelling against Nabuchadnezzar, who had made him swear by God: and that they ought to seek the peace of the City, whether they were carried Captives, and to pray unto the Lord for it; Jer. xxix. 7. And therefore the three Children in the third of Daniel only refer themselves to God for deliverance: and Daniel, in the midst of the Lion's den. prays heartily for Darius, O King, live for ever! Dan. vi. 21. 3. In the next place, let us consider the Case of Christ, and his Apostles, and see whether any such Tenet may be collected from their Doctrine, or Practise; their Speeches, or their Actions. As for what concerns our Lord Christ, I have had the Honour formerly in this place more at large to vindicate him from such aspersions. He paid Tribute at the expense of a Miracle, Mat. xvii. 27. He submitted himself to all the Powers, that were over him; to the Sanhedrim, and their Delegates, to Herod, to Pontius Pilate: he submitted himself to death by an unjust Sentence, even to the bitter, and accursed death upon the Cross; Philip. two. 8. This was his Practice: as for his Doctrine; He taught men to render to Caesar the things, that were Caesar's; Mat. xxii. 21. He acknowledged Pilat's power to be from above; John nineteen. 11. He rebuked Peter for smiting with the sword: and told him, that those, that take the sword, shall perish by the sword; Mat. xxvi. 52. He taught his Disciples to pray for them, which should persecute them; Mat. v. 44. And the utmost permission, which he gave them, was, when they were persecuted in one city, to fly unto another; Matth. x. 23. 4. As for the Apostles: They taught men to obey them, that have the rule over them; Hebr. xiii 17. to submit themselves to every Ordinance of man; 1 Pet. two. 13. to do all things without murmuring, or disputing; Philip. two. 14. to pray for Kings, and all, that are in Authority; 1 Tim. two. 2. Saint Peter hath told us, that such, as despise Dominion, and speak evil of Dignities, are (in an especial manner) reserved to judgement; 1 Pet. two. 9, 10. and Saint Paul, in my Text, that they shall receive Damnation. This Doctrine they Sealed with their blood. Saint Peter (according to Ecclesiastical Tradition) was crucified, and Saint Paul beheaded, james the son of Zebedeus slain with the sword, etc. Now, as for the Powers, to which all these Instructions, and Behaviours did refer, they were for Idolatry, and Tyranny, and Persecution, Humani generis portenta. If it be objected, Obj. that, All these submitted, because they were not able to resist: Sol. the Answer, upon Christian Principles, might be; that He, which restrained the Flames, and stopped the mouths of ●ions, could have given his servants power to resist; that Christ could have prayed his Father, who would have * Matth. xxvi. 53. given him more than twelve Legions of Angels for his relief; that the Apostles, who wrought mighty signs, and wonders, could have rescued themselves: had it not rather pleased the great Ordainer of Powers, by their submission, to ratify, and establish the Doctrine of Obedience. 5. But the belief, and practise of the Primitive Christians will satisfy this Objection even to common Sense, and Reason. The Instances in this kind are infinite, where Christians, abounding in numbers, being in Arms, and abundantly able to make resistance, have chosen, with the expense of their lives, to yield obedience to Idolaters, persecuting them for their Religion. I shall name but two Examples. Tertullian * Apolog. §. 37. tells the Emperor, that his Cities, Islands, Castles, Councils, Armies, Regiments, and Companies; the Palace, the Senate, the Courts of judicature were filled with Christians: and yet they submitted to persecution. And we read, that the Thebaean Legion consisted of six thousand, six hundred, sixty and six persons, every man Christian, when they submitted to the Decimation of Maximinian for Religion. I shall say no more to the first Pretence. II. Now the second is like unto it, alike prejudicial to Government; alike false, and scandalous to Religion. An House, or * Mat. xii. 25. Kingdom divided cannot stand: and * 1 Cor. xiv. 33. God is not the Author of Confusion, but of Peace; and that especially in Religion. If none have this power to order matters of Religion, there must be Confusion: if any other beside the Supreme Magistrate, there will be Division. The inevitable Inconveniences of the exemption of religious Things, and religious Persons, from the power of the Magistrate, are abundantly set forth by such, as would improve them to the disadvantage of Religion. And, indeed, to go about to deny, or to diminish the dismal Consequences of such Pretences, were to endeavour to put out the eyes of all the men of Reason, and Experience in the world. My present Duty is to inquire, what relation these Pretences have to the Principles of Christianity; and that First, As to religious Causes. Secondly, As to Ecclesiastical Persons. Thirdly, As to holy, or gifted Brethren; as they style themselves. Now, in order to a resolution in these Inquiries, I shall (as a Lemma) humbly propose one Observation. It is this, That, whereas there are two things, whereon all Political administration doth depend: 1. Concerning the Rights, and Bounds, and Regulation of Sovereign Powers; 2. Concerning the Duties, and Obedience of Subjects: we find both Christ, and the Apostles, frequently labouring to settle in the Consciences of men that part, which concerns Obedience; but no where restraining, or limiting, or particularly regulating, the Office of Sovereign Powers; but leaving them to those general Rules, which concern the Account, and Duty of all men in their several stations, and to the terms, whereupon the Providence of God was wont to settle the Princes, and Governors of the World● Let the rights of Caesar be what they will (in reference to Tribute, or other matters) Christ will not determine them: This he will; those things, which belong to Caesar (according to Ius Gentium) must be rendered to him. He doth not examine Pilat's power, in Case of Blasphemy, or Treason; but acknowledges it, and submits. He falls not upon sifting, or examining the power of the Sanhedrim; either their original power, or the power left them by the Romans: They sit in Moses Chair, etc. Whatsoever therefore they bid you do, do it; Matth. xxiii. 2, 3. And so likewise the Apostles, they seem to be unconcerned (as it were) in the governing part of Civil Policy. No word is found in all their Writings, enquiring into the Rights of the Roman Emperors (who were sovereign) or limiting the Exercise of their Power. Only thus much they take for certain, such, as they were, they were ordained of God. And they spend all their labour in founding deeply, and firmly establishing that other part, which concerns Obedience. From this Observation it will follow, That whatever Things, or Persons were not before the times of Christ, and his Apostles, exempt from the power of the Magistrate, are not by the Foundations, and Principles of Christianity exempted. (Non eripit mortalia, qui regna dat coelestia.) And it will only remain for us to inquire, what was the manner of the Nations of the World, and of God's peculiar people, in reference to these Particulars, before, and at the Times of Christ, and his Apostles. To which if we shall add the practice of the best, and most ancient Christian Emperors, I know not what more can be desired to clear the present Argument. I suppose it needless to put in a Caution, that while we speak of the Magistrate's power to order matters of Religion; we do not entitle him to the Priest's Office (the Spiritual Function) or the Execution of it, in preaching the Word, administering the Sacraments, exercising the power of Ordination, or of the Keys, etc. Blessed be the Lord God of our Fathers, who hath put it into our Sovereign's heart to be tender of the rights of the Church, as of the Apple of his Ey. This is a Calumny insisted on generally by almost all our Adversaries, but it is too rude, and gross, to be spoken to in this place. Rather let us see whether the Sovereigns among all people, Heathen, jews, Christians, have not claimed, and exercised power in all Causes, over all Persons, as well Ecclesiastical, as Civil. 1. For Causes. The New Testament sometimes divides * Rom. i 14. the Gentiles into Greeks, and Barbarians; sometimes into wise, and unwise: according to which division the Romans are, I suppose, reckoned under the Greeks, from whence they were mostly extracted, and with whom they contended in Civility. Briefly, 1. the Greeks, 2. the Romans, 3. the Barbarous Nations did always exercise such a power. (1.) Aristotle, * Polit. lib. 7. cap. 8. the greatest among the Greeks, tells us, that the first, and principal Thing in a Commonwealth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And, accordingly, if we consult the Fragments, which are left us, of the Laws of the most ancient Grecian Commonwealths, we shall find nothing so frequent, as the Ordinances concerning their Religion. (2.) Amongst the Romans, Cicero (the wisest) saith, that Religion is the Foundation of Humane Society; as in truth it is. To say nothing of the Ordinances of Numa, the Ius Pontificium, etc. the Titles of the Twelve Tables are many of them concerning Religion. (3.) As for the Barbarous Nations, I shall not multiply Testimonies, nor go beyond the line of Scripture. In the third of Daniel we find an Edict of the King of Babylon enjoining all People, Languages, and Tongues to commit Idolatry; Verse 4, 5. And, by and by, another Edict, that no man should speak amiss of the God of Shadrach, Mesech, and A●ednego; Verse 29. In the sixth we find Darius (the Persian) by the advice of his Council signing a Decree, against petitioning (for thirty days) any God besides himself; Verse 9 and shortly another, that all men should tremble, and fear before the God of Daniel; Verse 26. In the third of jonah, the King of Nineveh, and his Nobles proclaim a public Fast. In the first of Ezra, Cyrus puts forth an Edict to build the Temple at Jerusalem. In the fourth, Artaxerxes reverseth it. In the sixth, Darius' reinforceth it. I suppose it is now evident, that Greeks, and Barbarians did exercise this power. To think to elevate the force of these Instances, because all these were * Ephes. two. 12. Strangers from God, and aliens from the Commonwealth of Israel, is to mistake the purpose for which they are alleged. However, it was not thus among the Kings of the Nations only, but among the holiest, and wisest of the Governors, and Kings of Israel, and judaea; who for abolishing false Worship, and ordaining the true, are often highly commended by the Holy Ghost in the Scriptures. The time would fail me to speak distinctly, and particularly, of the Ordinances concerning Religion, which were made by Moses, joshua, David, Solomon, Asa, jehosaphat, Hezekiah, Manasses also, and josiah: concerning whom the Scripture gives these Characters. Moses was the a D●ut. xxxiii. 1. man of God. Joshua b Io●h. xxiv. 29 the servant of the Lord. David c 1 Sam. xiii. 14. a man after God's own heart. There was d 2 Chron. ix 22. none like unto Solomon. Asa e 1 Kings xv. 14. his heart was perfect with the lord f 2 Chron. xvii. 3. The Lord was with Jehoshaphat. Hezekiah g 2 Chron. xxix. 2. did that, which was right in the sight of the Lord. Manasseh h 2 Chron. xxxiii. 13. was heard of God. Josiah did that, which was right; and his i 2 Chron. xxxv. 26. Goodness was recorded. Now the Acts of every one of these concerning the Worship of God, and matters of Religion are recorded, and applauded in the Scriptures. For these all ordered, and regulated Services, and Sacraments, and Covenants with God; they erected Altars, and Tabernacles, and Temples, and dedicated them to the Lord; they destroyed Idolatry, reformed abuses in God's Worship, settled both the standing Worship of God, and occasional Thanks-givings, and Humiliations: to omit other matters. The whole Aaronical Ministry, which consisted in Ceremonies, and Sacrifices, Typical, and Carnal Ordinances, was not ordered by the hand of Aaron, but of Moses, who was k Deut. xxxiii. 5. King in jesurun. The Tabernacle, and Temple-service (which, beside the Mosaical Institutions, consisted of Spiritual abiding Ordinances) was instituted by David: who, being the sweet Singer of Israel, and acquainted more than ever any man (for aught appears) with the ways, and helps of lifting up the Heart to spiritual intercourse with God, to that end appointed the use of Music in the Church; and (without fear of stinting the Spirit) he prescribed Set-forms of Praise, and Prayers for the use of the Temple; and ordered the Service for every day. A Psalm, consisting partly of the one hundred and fifth, ninety sixth, and one hundred and eighteenth, he first delivered to Asaph, and his Brethren, at the reduction of the Ark from the house of Obed-Edom; 1 Chron. xuj. 7. And divers other Psalms were composed by him for the Service of the Church. And what he had ordained, Solomon put in practice. In the fifth Chapter of the second Book of Chronicles, we find the pattern of the Service of this Time, and Place, l Verse 1● the Sons of Asaph, Heman, and jeduthun, arrayed in white Linen, with musical Instruments, praising the Lord, saying, m Verse 13. For he is good, etc. viz. reciting the one hundred and eighteenth Psalm: and, in token of God's acceptance, n Verse 14. a Cloud filled the house. The one hundred thirty and sixth Psalm likewise was wont to be sung in Thanksgivings. So we find also o 2 Chron. xxix. 25. Hezekiah, and p 2 Chron. xxxv. 15. josiah, praising the Lord in the words of David, and Asaph. Thus stood the matter under the Law; the ordering of matters of Religion was not exempted from the Supreme Power. Hezekiah q 2 Chron. xxix 34. varied from Moses r Leu. i. 6, 7. his Law, and was blameless. Neither was it otherwise in the best, and purest Times under the Gospel. It had been but a slender invitation to the Emperors to become Christian; if, by submitting to Christianity, they must lose so considerable a part of the Sovereign Power enjoyed by all their Predecessors, and be thereby exposed inevitably to Seditions, and Rebellions, upon every Frantic eruption of religious Melancholy. The Primitive Emperors understood themselves otherwise, and so did the Christians under them. I may not stand to recite the Annals of the Church. If Constantine had not interposed for the composing of the Arrian Heresy, what had become either of Government, or Religion? The drawing up of Canons for the regulation of Religion was by our LORD committed to the Apostles, and their Successors, the Bishops, and other Ecclesiastical Persons: but, that these Canons should be enforced as Laws by temporal Penalties, it was by the sanction of Civil Powers. In the second Ecumenical Council, the Fathers, assembled at Constantinople, beseech Theodosius the Elder to ratify the Decrees of that Synod. Thus we find justinian s Novel. Constit. 131. establishing the Homo-Canonicon, or Code of the Universal Church, consisting of the Canons of the four first General, and five ancient Provincial Councils; and commanding them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be kept as Laws. Briefly, to determine this Question, we need only to view the Titles of the sixteenth Book of the Code of Theodosius, the thirteen first Titles in the Code of justinian, Photius' Nomocanon, and the like. The Pretence of exemption of Ecclesiastical Causes, so as hath been intimated, as it is inconsistent with Government; so it is also with the Principles of Christianity. 2. Thus much having been spoken concerning the regulation of Matters of Religion, it will be needless to enlarge concerning the second Pretence of the exemption of Ecclesiastical Persons. This Tenet is equally dangerous with the former, and equally contrary to the Principles of Christianity. It were to be wished, that all men professing themselves Ministers were thoroughly convinced of the Doctrine of Obedience: otherwise, as they grow popular, they become dangerous. Sacerdotum quidam eo sunt ingenio, ut, ni pareant, territent. And Saint Chrysostom commenting upon Every Soul, etc. saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both the Apostle, the Evangelist, and the Prophet. Our Saviour was both Priest, and Prophet; and the Apostles were Ecclesiastical persons: yet did not think themselves exempted. Such persons were not exempted, either before, or after the Times of our Saviour; neither in 1. a Single, or 2. joint capacity. t Mat. nineteen S. From the beginning it was not so. 1. As to Single persons under the Law, we find and Instance of the Exercise of the Sovereign power over an Highpriest offending, in Abiathar, whom Solomon u 1 Kings two. 27. thrust out, and placed x Ibid. 35. Zadoes in his room. 2. As to the calling of Assemblies; before the Gospel-times, it did belong to the Supreme Magistrate. We find Moses, not Aaron; joshua, not Eleazar; David, not Abiathar; Solomon, not Zadoc; summoning the Priests, and Levites, to meet together. And In the Primitive Times of the Christian Emperors, we do not meet with Councils, or Synods called by the Bishop of Rome, nor with Ministers, casting themselves into Classical, and Synodical Meetings; nor with Assemblies of Divines, called against, or without the Prince's consent. The indiction of Times, and Places, the convocation of Persons, the Presidency, the order of Debates, the dismission of the Assemblies, the roboration of Canons (as to making them Laws of the Empire) in the General, and Provincial Councils, were all the work of the Supreme Magistrate. And As for matters of Appeal, we find Paul appealing to Caesar: Athanasius (from the Synod at Tyre) to Constantine; to whom three Appeals were likewise made in the Cause of Caecilianus, and Donatus: and many more instances of this, and the like nature. 3. I should now dismiss this Head concerning Religion, did there not remain one Pretence more, and that so wild, and monstrous, that it looks as if it were the last effort of the enemy of mankind (ultimus Diaboli conatus) for it strikes at the Heart both of Government, and of Religion. It is this, that Saints, and gifted Persons, (as they call themselves) are exempt from humane Laws: and in effect resolves into this, that to reprobate others, and assume to themselves the Title of the Godly Party, to talk of Reformation, and the power of Godliness, of advancing the Kingdom of jesus Christ, etc. is to justify Sacrilege, and Treason, and horrid Rebellion, and to qualify them for the Kings, and Priests, and Prophets of the world. How far this Satanical madness hath prevailed, to the confusion of all things Civil, and Sacred; to the scandal of Religion; the planting, and watering of Atheism, and Infidelity; I tremble to call to our remembrance. If my present business were to refute the men, that have given this offence, how easy were it to examine their Gifts, and their Saintship, and how hard to find them. But as the Woman of Samaria said to our Saviour, y joh iv. 12. Art thou greater than our Father Jacob? are they greater Saints, or better gifted, than Peter, and Paul, and the rest of the Apostles? He, that said, z Rom. xiii. 1. Let every Soul be subject to the higher Powers, had been a 2 Cor. xii. 2, 3. raped up (whether in the body, or out, he could not tell) to the third heavens: hath any of them been carried higher? Christ the natural Son of God, b Heb. i. 3. the Brightness of his Glory, the Express Image of his Person, said, c Matt. xxii. 21. Render to Caesar the things, that are Caesar's: are they greater than Christ also? But my present purpose being chiefly to remove these scandals from Religion; come, and let us reason together, What could Christ, and his Apostles have done more to prevent this scandal, than they have done? Their Doctrine, and practice hath been already shown; and the Danger, and Heinousness of the Sin of Resistance (in all the kinds, and degrees of it) discovered; neither can any thing more be imagined, which might be desired to anticipate, and obviate this pretence, unless it be, that these things should have been particularly foretold, and the Persons (at least their Party, and Sect) described; that the world might be forewarned of them. Will it then satisfy the enemies of our Religion, concerning the Truth, and Infallibility of the Scriptures, and the abhorrency of the Christian Principle from this damnable Tenet; if it shall briefly appear, that these things have been punctually foretold by Christ, and his Apostles? Christ d Matth. seven. 15. hath given warning of grievous Wolves in Sheep's clothing. More particularly Saint Paul hath told us, that e 2 Tim three 1. in the last days perilous times should come; that there should be f Ibid. Verse 4. 5. heady, highminded Traitors, having a form of godliness, but denying the power thereof. Saint Peter, that there should be g 2 Pet. two. 1. false Teachers, which should privily bring in damnable heresies, h Ibid. Verse 10. presumptuous, selfwilled, not afraid to speak evil of Dignities. Now, if all this be not sufficient, Saint jude hath taken up this Prophecy of Saint Peter, and given us two clear Characters of these Persons, whereby they might be known. He tells us, 1. That they shall be Separatists from the Church, and 2. false-pretenders to the Spirit. i jude 19 These are they, which separate themselves, being sensual, having not the spirit. I shall say no more to the Pretences relating to that Head which concerns the matter of Religion. 2 lie. Neither shall I enlarge upon that other Head referring to matters Civil, where I instanced in two Pretences taken from, I. Harsh Administration in the Magistrate. II. Competition as to power in Subjects. I. Neither the Time, nor the Design, which I have propounded, nor (indeed) my Profession, nor Abilities do allow me to enter into the depths of the Politics, or to discourse of the limitations of Sovereign Powers. Thus much is obvious to every man, That there is no Cruelty so great as laxness of Government, nor any Tyranny in the World like the rage of Subjects let loose; and that the little Finger of Licentiousness is harder than the Loins of the severest Laws, and strictest Government. I shall briefly show, that the Scripture, foreseeing the easiness (by reason of the Self-love, and partiality of men) of this Pretence, and the danger of it, hath directly opposed itself against it. I shall not mention particular Commands: let us have recourse to the main Foundations; the Body, and Substance of Christianity, the MISHPAT HAMELEK (the Ius Regium) the Fundamental Law of the Kings of Israel. 1. Christianity obligeth us to believe not only, that Christ is God, and that the Gospel is from God: but that all the Circumstances of the Ministry of Christ, and his Apostles were ordered by his Providence. Why then were the Times of Tiberius, and Caligula, and Claudius, and Nero (out of the Series of the Time spun out from the Creation) chosen, and selected for the promulgation of the Doctrine of Obedience. If harsh Administration of Power will exempt men from Obedience; at that Time, when Claudius, or Nero was Roman Emperor, why should the Holy Ghost move Saint Paul to write to the Romans, They, that resist, shall receive to themselves Damnation? So much briefly for the Gospel. 2 As for the Ius Regium in the eighth of the the first Book of Samuel we find the Israelites desiring a King: and God (though rejected by this motion) commands Samuel k Verse 9 to hearken to their voice. Yet, that they might know what they did, and not be surprised (believing they might cast off again their King at pleasure) he charges him to protest solemnly, and show them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Our Translation renders it, The manner of the King. The Septuagint, and all ancient Eastern, and Western Translations render it by words signifying the Law, or the Right of the King, JUS REGIUM. This (saith Samuel l Verse 11, 12. etc. shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He shall take your Sons, and Daughters, your Vine-yards, your Fields, and your Flocks, etc. He tells them of harsh Administrations. Was it the meaning of the Holy Ghost, that (de jure) Princess ought to do, or that it was lawful for them to do after the manner there described? In the seventeenth Chapter m Verse 14. of Deuteronomy we find the Duty of the Kings of Israel described in a way directly contrary to this; they were n Verse 19 to fear the Lord, and not to turn aside to the right hand, or to the left from his Commandments. o Psal. two. 10, 11. Be wise now therefore, O ye Kings; be instructed, ye judges of the Earth: serve the Lord with fear, and rejoice with trembling. Was it a Prediction of what would be their condition, what would be the manner of their Kings? Not that neither! We do not read of any of the Kings of judah, or Israel, that proceeded to the height there expressed. Even Ahab, who p 1 Kings xxi. 25. sold himself to work wickedness, did not take Naboth's Vine-yard by force; he would not seize on it, till jezebel had brought about the pretence of a Legal Forfeiture. What then is the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉? Surely it imports thus much, that, if all this hard usage should come upon them, they might cry unto the Lord; (Verse 18) but that it would not dissolve Ius Regium (the right of Sovereignty) or enable them to resist their Kings, or rebel against them. II. There remains yet one Pretence to speak to, it concerns Competition of Power, either on 1. Pretences of Succession into the Magistrate's place in case of failour of Duty, or upon supposals of forfeiture of Power. 2. Pretences of the last resolution of Power into the people, the diffused multitude, or the people's Representative, and the like. Concerning which kind of Pretences I must repeat what hath been said of the other. If they be admitted, they are destructive to Magistracy. If they be encouraged by Religion, there will be reason, that Magistrates be jealous over it. But now is the Spirit of the Scriptures, and the tendency of it entirely bend another way. The New Testament affords no Instance in this kind. As to the Old, I shall desire, that two Instances may be considered, 1. The Case of David, and Saul. 2. The Case of Corah, and Moses: which two Instances (if the time would bear it) would take in the Substance of all, that may be alleged in this kind. 1. It is (I conceive) impossible to carry the first sort of Pretences higher, than they were stated in the Case of David, and Saul. Saul was at first declared, and constituted King by Samuel, acting in the Name of the Lord; and, when he had reigned two years, the same Samuel, in the Name of the same God, before the same people, denounces publicly, that q 1 Sam. xiii. 14. his Kingdom should not continue; and that God had sought a man after his own heart, because he invaded the Priest's Office. After this, he limits a certain day, he tells him, r Chap. xv. 13. This day the Lord hath rend the Kingdom of Israel from thee, and given it to thy neighbour, because of his rebellion against God in the Case of Amalek. The pretence of Failour, and Forfeiture can go no higher. Now for the pretences of David to step into his Government, and wrest it from him: He was anointed s Chap. xuj. 13. by Samuel; for aught appears, without reservation for the life of Saul. He was qualified for Government; t Ibid. Verse 18. a valiant man, a man of War, prudent in matters, a comely Person, and the Lord was with him. He had received Testimony from God of his Election: the Spirit of God departed from Saul, and rested upon him. He had power in his hand, he was u Chap. xviii. 5. set over the men of War, accepted by all the people; all Israel, and judab loved him. After all this, you know his Provocations, his Advantages, and his Behaviour; he durst not touch the Lord's anointed; and, when another pretended to have done it at Saul's entreaty in extremis, he revenged his death, and lamented over him, x 2 Sam. i 21. Ye mountains of Gilboa, etc. But that other Pretence, that after a lawful Sovereign is established (according to the Supposition of my Text, and my Discourse) the power still remains in the people, (in the diffused body of them, or their Representatives) to alter the Government, as they please; it is in respect of Policy, and Government, what the Sin against the Holy Ghost is to Religion, it destroys the foundations of the peace, and safety of men, and makes that to be the Artifice of man, which is the Ordinance of God. How much God abhorred this Pretence, will appear in the Case of Corah, and his company. When God sent Moses to bring the Israelites out of Egypt, he sanctified him, and put his Name upon him; y Exod iv. 16. Thou shalt be to him instead of God: and when he had brought them forth, he made him a z Acts seven. 35. Prince, and a a Deut. xxxiii. 4. Lawgiver over them. The supreme Power was in Moses, who called to his assistance a Senate, or Parliament, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) consisting of the Heads of the Tribes of Israel. In this Council b Num xuj. Nature soon began to work, some c Psal. cvi. 16. envied Moses, whom God bade chosen, and Aaron the Saint of the Lord. Dathan, and Abiram, the Sons of Eliab, Heads of Families, in the Tribe of Reuben, thought both the Civil Power, and (if that must be transferred, from the firstborn, to one Tribe) the Priesthood also was due to them, being Eldest Brethren of the Eldest Tribe. Korah, an eminent man amongst the Levites, was offended, that the High-Priest's Office went beside him, and was settled upon Aaron, and his Posterity. These were their secret griefs; for a redress whereof they make a party in the Parliament, they gain to them two hundred and fifty men, famous in the Parliament, men of renown; and, in order to their ambitious Designs, they remonstrate against Moses, Verse 13. and their Declaration was this Pretence, which we are upon; that all the Congregation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were Holy, and that Moses, and Aaron had lifted up themselves above them; that is, that their power was a contrivance of themselves, not an Ordinance of God; that, notwithstanding what God had done to settle the Civil, and Ecclesiastical power, it remained still in the people, or their Representatives assembled together. Now the Scripture tells us, that, since the world began, God was never more highly provoked, then upon this occasion; when he heard this, he was wrath, and greatly abhorred them; he invented a new thing in the world for their sakes; for the d Num. xuj. 32. Earth opened, and swallowed up Dathan, and covered the Congregation of Abiram. I have now done with these Pretences, Application. and my endeavour hath been to vindicate Religion from the charges of unbelieving Politicians, and indeed to show, that it is not a Spirit of carnal Compliance, but the true, and genuine Spirit of Christianity, which runs through the Doctrine, and Government of the Church of England. After what hath been spoken, I hope, I may presume to say with the Apostle, e Rom. iii 31. Do we now make void the Laws through Faith? yea, we establish the Laws. We have seen the Christian Theory; doth the Philosophical Theory provide better for the safety of Princes, and the establishment of Government? It tells us in effect, that Might is Right; that every thing is just, or unjust; good, or evil according to the pleasure of the prevailing Force, whom we are to obey till a stronger than he cometh, or we be able to go thorough with resistance. That, in reference to this life, Obedience is a matter of Wit, and Prudence, and after life there remain for us no Concernments. How stramineous is this Theory compared with the Christian Theory, which speaks in this wise, Let every Soul be subject to the higher Powers, & c? That this is the genuine Christian Theory, hath in some measure been demonstrated; so that indeed it may be wondered from whence these Prejudices have arisen. But alas! that my head were Waters! They have one grand Objection, to which having spoken I shall conclude. If this be the Doctrine of Christianity, how comes it to pass, that those, who pretend the bighest to Religion, and profess themselves the ONLY Christians, (the Bigot, and jesuited Romanist; the frighted, and transported Reformist) have been authors of the most horrible Treasons, and Rebellions? On the one hand, what mean the Catholic Leagues? On the other, the Solemn League, and Covenant, forced upon Subjects, renitente Principe? On one hand what means (shall I say the lowing of the Oxen, or rather) the roaring of the Bulls, the thundering of Excommunications, the absolving Subjects from their Allegiance, the actual Murders of Princes, the Attempts for blowing up King, Lords, and Commons at one clap? What is the meaning of the noise of the Bells, of the claps of Squibs, and Fireworks, which we hear? On the other hand what was the meaning of that black, and terrible Dispensation, which will cause the ears of all Posterity to tingle. It is but a little while since the anointed of the Lord, the holiest, the wisest, the best of Kings, was taken in the suares of men pretending to Reformation, and sacrificed to the fury of men possessed by an evil Spirit from the Lord. He was offered as a Lamb, that is dumb, or rather like the Lamb of God, to the rage of wild fanatical Enthusiasts. It is but a very little while, since the Lamentation of jeremy was in the mouth of all the faithful in the Land. f Lam. two. 9 Our King, and our Princes were amongst the Gentiles (provoked to serve other Gods) the Law was no more, the Prophets also received no vision from the lord And all these things were brought to pass by men pretending wonders in Religion. And they would know the reason of all these Dispensations. But who art thou, O man! who pressest into the secret of God's Pavilion? How unsearchable are his judgements, and his ways past finding out; such knowledge is too wonderful, we cannot attain unto it. It may be, these things have been done, that the Sayings of our Saviour might be fulfilled, g Matth. xviii. 7. It cannot be but offences will come, but we be to them, by whom they come; and, h Ibid. Verse 6. It were better, that a millstone, etc. It may be, the Gunpowder-Treason was permitted to be designed, that the disappointment might be had in everlasting remembrance, and celebrated, as it is this day: i Ezek. xxiv. 2. Son of man, write the name of the day, even of this same day: the King of Babylon set himself against Jerusalem this same day. It may be, God suffered the late Rebellion to prevail, that he might not leave himself without witness, but show forth his wonders in our days, in the miraculous restitution of our gracious Sovereign, and the Church. If he had not been driven out, how could he have been restored? not by might, nor by power, but by the Spirit of our God. It may be, this was done, that we might say no more, The Lord liveth, which delivered us from the Treason of pretended Catholics: but The Lord liveth, which hath delivered us from the Tyranny, and bloody rage of the wild Fanatical Enthusiasts. Surely, all these things have been permitted, that the Stone, which the Builders refused, might be made tried, and precious, and that his Patience, his Piety, his Constancy in Religion, his Christian Magnanimity being manifest to all the World, by the impatient desire of all Nations, he might become the head of the Corner. Surely, these things were suffered, that the Faith, and Patience, and Loyalty of the Church of England might be made bright and glorious by the Flames of Persecution: and that in the day, when God shall have given our most Gracious Sovereign the hearts, or necks of all his Enemies, it may not repent him of the Kindness he hath shown to Religion, and Government, in lifting out of the dust the despised Head of that only Church, (for aught I know) which makes Obedience without base restrictions, and limitations, an Article of its Religion. Lastly, these things, it may be, have been permitted, that by the Triumph of this day, and by the vengeance lately executed in the sight of this Sun, the Atheistical world might be convinced, that the Powers, that be, are ordained of God, and that, though the wicked do evil an hundred times, and God prolong their days; yet Vengeance is his, and he will repay it, and They, that resist, shall receive to themselves Damnation. FINIS.