■ f.- ".l ^'?*<^>^ ■imit'X' I ^F •♦-*1 h7-^ COLLECTION OF PURITAN AND ENGLISH THEOLOGICAL LITERATURE I LIBRARY OF THE THEOLOGICAL SEMINARY PRINCETON, NEW JERSEY '?^'/5 ./a*!i!i:^^'^ T n E C l\ S O F Refiftance OF THE SUPREME POWERS Stilted and Refulved, According to the D O C T n I N E OF THE Holy S C R I P T U R E S. >/. By IV [L L/S UEKLOC K, Dl\ Re£Vor of Si.G(^orge Buttolpb-Ufis, Lc^dori. L 0 N D 0 N : Prinrcd for Fhiclum G.uv/iher, at ihi: White-horfc in Luil'/^rite-lire^t. i6o.|. j r '. %. TO THE Right Honourable FRANCIS Lord CVILFOTi-V, Lord Keqpetof the Ctczt Sea! of ENGLAND^ and one of His M^jefties moft Honourable PRIVY COUNCIL. My Lord, IHitmhly beg lea^e to prefent to your Lordjhips hands^ a ^sry plain D^courfe ^ hat ^ery mcejfary in fuch an A a A^ TheDedication. Age as tbis^ wherein the prhic/ples of Rehell/on are openly profeU and taught^ and the DoSirine of Non^ refijiance and Pajpve Ol)ed/e?;re , ?20t confuted J bnt laugh: out of countenance. There hai/e been indeed d great many excellent Book^ tvrit ttpon this Argument by learned men ; bkt I fear moU of them are too learned for ordinary Readers^ rvho rnoH need injiruciiony and are moU eafi- ly poifoned with Seditions Do- Brines '•, and therefore there is jiill occafwn enough for fuel} a fmall Treatife as this ^ which I hope is fitted to the underjianding of the meaiieU men^ who will be fo hottest 5 as impartially to con- fider it : and thofe who will 7tot read nor consider ^ what is off^ered for their conz^i^L^jn^ are, out of the reach The Dedication. i each of all nifxniciiofi^ dfid miilx leg -vcrtKd by other tiicthods. My Lor J, lour Lorclfl-ips l^towir Lvyuhy ^'iid Zeal for the fcr'vrcc of th^ Cron'?i , nhuh by the fu'voitr of ion which they owe to the Higher Powers, no time can be more proper for it, than when we fee tlie Peace and Security of The hiirodHciion. Piihlick GGvernment iM{[i\xht^ and endan- gered by Popijp and Fanatic k Confpira'- cies, who like Sampforis Foxes, though they look very ditierent ways, yet are tyed together by the Tail with a Fire- brand between them; and had not the good Providence of God wonderfully ap- peared for the prefervation oi \\is Anoin- ted, I ani fare it had been a very unfea- Ibnabic time now to have treated on this Subjeft : and therefor^, fetting a- {vSQ:i}A Apologies y I iliall oncly give a brief account of the dcfgne of this fol- lowing Treatife. There arc three ways of proving and confirming the Dottrine of Non-re/ijlance, or Suljeflion to Soveraign Princes, i . By the Tejlimonies of the Holy Scriptures. X. By the Doflrine and Praftice of the Primitive Chriftians. i^. By the funda- mental Conftitutions of that particular Government under uliich we live. I haveconfidered the laft, as much as was necefTary to my purpofe. The fecond I have not meddled v\'ith : for whoever has a mind to be fatisficd about it, may confuiC that admirable Difcourfe o^Arcb- hifhop Vjher , about the Power of the Prince, and the Obedience o^ixhtSuhjecl; which will not coft mucli money, nor take The hitrocliiSiioft. take up much time to read it. But the defignc I propolcd to my Iclf, was carc- iully to confidcr the Tcilimonics of Scripture, w hich arc beyond all other Authorities, and to vindicate them from the Cavils and Exceptions of the fc\cral Patrons of Refinance. And the whole Difcourfe is divided into thefe following Chapters. I. The Firfl: contains the Authorities ol the Old teftameni ; wherein I have plainly Ihewn, that G^<^ him felffet up a So\'eraign and Irrefiftible Power in the 'jemjh Nation ; and that during all that time, it was unlawful for Suhjecls, upon any pretence whatfoever, to refift their Princes. 1. The Second contains the Doftrin ofour Saviour, concerning Subjection to Soveraign Princes. 3. The Third contains an account of our 6'ji;/^///s Example in this matter. 4. The Fourth confiders what Saint Tauh Doftrine v^as about Subjeftion. 5. The Fifth, the Doftrine of Saint Peter. 6. The Sixth contains an Anfwer to the moft popular Objections againft Non^r eft (lance. In examining the Authorities of Scri* B z pturet The IntrodnSlion. pfurCy *T have CarelulLy confidered what- ever has been j^ilaufibly urged in defence of the Doth ine of RefidamCy and redu- ced it under thofe particular Texts which have been thou^iht moft to ia- vour it : and I do not know of any thing material, which has been pleaded in this Caufe, which I have wholly omitted. Polfibly fomc may compLiin , that I have not obfervedthe exaft Rules o^ Art and Method m this, to propofc the Que- ftion, to explain the terms of it, to pro- duce my T roofs, and then to anfwcr the Obje^ions which are made againft it. Now this I muft acknowledge in part to be true; and I think this Difcourfe ne- ver tlie lels perfeft for that. The Pro- pofirion T undertake to prove, is this : That Soveraign PririceSy or the Supreme Power in any Nation, in whomibever it is plac'd, is in all cafes irrefiftible. This is a plain Propofition, which needs no explanation -.and the way I take to prove it, is as plain ; by producing the Teffi- monies of Scrif4ure both of the Old and l^ew Tefiament, as tliey lie in order, and flievving w hat Power they grant to Prin- ces, and what Obedience they require of Suhjetls. This is the faired way I could tliinkon, to give my Readers a full view of The JnlrocbiSiiofi, of the Dc^rine of the Scriptures in this matter ; and this was ail 1 intended to do : lor I am verily perfwaded, that were men once convinced that Refiflance of Princes is exprcflv contrary to the Dodrinc both of the Old and New Tejla- went. It would be no eafie matter, by a- ny ocher Arts or Pretences, to draw the moll fanatical and fiftious perfons a- monglt us ( who retain any Reverence for God ) into a Rebellion. B- 3 CHAP. The Cafe of Kefiftance of CHAP. I. Wherein the %)nlawfHh2efs of Re- fejii^g the Supreme Powers is proved^from the Authority of the Old Teftament, TO prove the unlawfulnefs of Re- fiftanccy I fliall begin with the Old Teflament. Now there is nothing more evident, than that God fet up fuch a Supreme and Soveraign Power in the Jeivifb Nation , as could not, and ought not to be refilled by the Fundamental Laws of their Govern- ment. For this is all I am concerned at prefent to prove , That it is never law- ful torefifl the Higher Powers ; not that the Supreme and Soveraign power is al- ways to be in afingle Terfon, but that wherever it is, it is u'refiflible , and that whenever this Supreme power by the Laws of the Nation^ is inverted in a//«- gle Perfon, fuch a Prince muft not upon any pretence whatfoever be refilled. The firfl Governour God fet over the Chil. the Sifprc;;/(^ PoTVcrs. y Ciiildrcn of Ifracl , when he brought them out of the Land oi" Eg\pr , was Alojes ; and I think \ need not pro\ e how Sacred and irrefiaibleliis Authori- ty was. This is fufficiently evident in the rebellion of Korah, Dathan, and A- i/ram , againft Tl/^/^jand Az;w/, when God cauled the earth to open her mouth and fwallow them up, i6 Numbers, And left this fliould be thought an ex- traordinary cafe, Mofes and Aaron being extraordinary perfons, im.mediately ap- pointed b}' God , and governed by his immediate direct ion;the Apoflle St.Jncle alleadge5 rhis example againfl: thofe in his days , who were turbulent and fa- ctious, who defpifed dominions, and f pake evil of dignities , that they Jhould perijh in the gainjaying of Core ^ Jtid.v. ii, which he could not have done, had not this example extended to all ordinary, as w^ell as extraordinary Cafes ; liad it not been a lading teilimonyof Gods difpleafure againltall thole, whooppofc themfelves againfl xhc Sovereign powers. But Mofes was no.; always to rule over them , and thcrei'orc God exprefiy pro- vides for a Su'TCllion of S over aign pow- er y to which they muu all fubmit. Thic irdinary Sovereign power of the Jewifl? B ^ Na- 8 77?^* Cafe of Kefifiance of Nation after Mofes his death, was devol- ved either on the high Priejl , or thole extraordinary pcrfons v,'iiom God was pleafed toraifc up , fuch as Jofhua and the feveral Judges , till in Saynueh days it fetled in their Kings. For as for the Jew/Jh Sanhedrim , vvhofe power is fo much extolled by the Jewijh WriterSj who are all of a late date, many years fince the deftruftion of Jemfalem , and therefore no competent n;//;;^//^'^ of what was done fo many ages before , it does not appear from any teftimony of Scri- pture, that there was any fuch Court of Judicature , till after their return from the Bahylonijh Captivity. But yet God took care to fccure the Peace and good Government of the Na- tion , by appointing fuch a power as fliould receive the laft Appeals , and \^'hofe Sentence in all Controverfies fliould be final, and uncontroulable , as you may fee in the 17 Deut. 8,9, 10,11, Hi;. There were inferiourMngiftratcs and Judges appointed in their feveral Tribes and Cities , which Mofes did by t!ie advice of Jethro his Fatlier-in-!aw, and by the approbation of God, Exo/f. 1 8. But as the Supreme Power was flill referved in tiie hands of Mofes , while he the Supreme Towers, he lived, fo it is here ieaired to tlic higjj Vr'iefly or Judges, after his death ; for jt is expreflv appointed , that it thoie in- teriour Judges could not determine the Controverlie , they fnould come unto the Frie/ls , the Lev/tes , that is , the Pnedsot the Tr/i^e oi Levi , (who by the r 1 vcr. appears only to be the H/g/j Friejl ) and to the 'judge i hat pall be in thoje days , that is , if it fliali be at liicha time , \viv:n there is an extraor- dinary Judge raifcu by God, (for there were not always fuch Judges in Ifraely as is evident to any one who reads the Book of Judges) and of them they fliould inquire , and they jhall jhew the fentence of Judgment ; and thou fhalt do according to the Sentence which they of that place , (which the Lord [hall choo/e) Jhall fie w thee , and thou [halt ohferve to do according to all they pall inform thee. Where the Place which God iliall choofe, fignifics the Place which he Ihould ap- point fertile Ark of xXizCo'venant^ arid * for the Levitical worpip ; which was the place where the high Prieft^and the chief Judge or Fouler oi Ifiael „ when there was any fuch perion,had their or- dinary refidence ; which ^vas at firft at Shilo, and alt-jrwards at Jerufalem. And I o The Cafe of Kef fiance of And what the Authority of the chief Frieft , or of the Jndze when there was one,was in thofe days, appears from i;. IX. And the man that will do prefum- ptuoufly , and will not hearken to the Priell y {that Jiandeth to minifter there before the Lord thy God)or unto the Judge, even that man fl:all die , and thou fhalt put away the evil from Ifrael. This is as abfolute Authority , as the moft ab- folute Monarch in the world can chal- lenge, that difobedience to their laft and final determination, w^hat ever the caufe be, fliall be puniiht with death : and • what place can there be for Refftance in fuch a Conftitution of Government as this ? It is faid indeed in x/.i i. accor- ding to thefentence of the Law , which they fhall teach thee, and according to the judgment that they fhall tell thee , thou fhalt do. And hence feme conclude, that they were not bound to abide by their fentence , nor were punifliable, if they did not , but onely in fuch cafes, when they gave fentence according to the Law of God. But theie men do not confider that the matter in contro- verfie is fuppofcd to be doubtful , and fuch as could not be determined by the inferiour Court s^ and therefore is fubmit- ted the Supreme Poivers. 1 1 ted to the dccifion of the Suprone Ju(l'ie ; and as he dctcrir.incd , lo they mult do; and no man,under the ]^enalty of death, mull prefumc to do othcrvviie : which takes aw ay all liberty of judging Irom private pcrfons, though this Su- preme 'judge might })Oilibly mirtake in his Judgment, as all humane judicatures are liable to miflakes ; but it ieems God Almighty thought it nccelTary that there fliould be fome final Judgment, from v\ hence there Ihould be no appeal^ notwithflanding the poilibility ot a mi- llake in it. So that there was a Supreme and 6"^- vefaiffi, tliat is, unaccountable and irre- fiftibie Pou'cr in the jeivijh Nation ap- pointed by God himfelf : tor indeed it is not poffible that the piiblick Peace and Security cf any Nation fliould be pre- fcrved without it. And I think it is as plain, that w hen the Jews would have a King^ their Kings vsere inverted with this Supreme and Irrefijlihie Poiver : for when thcydefired a King, they did not - defire a meer nominal and titular King, but a King to judge them y and to go out lefore them, and jight their battels ; that is, a King w ho had the Supreme and So- vcraign Authority, i Sam. 8. 6. 19. 20. a 1 2 The Cafe of Kefiflance of a King who fliould have all that power of Government, excepting the peculiar afts of the Prieflly Office, which either their High-Priejl or their Judges had before. ^ And therefore when Samuel iqWs them what ihall be the manner of their King^ 1 1 ver. though what he fays does ne- cefTarily fuppofc the tranflation of the Soveraign and Irrefiftible power to the perfon of their Kh:g, yet it does not fu}^- pofe that the King had any new power given him more than what was exerci- fed formerly by their Priejls and Jud- ges. He does not deter them from ciiu- fing a King , becaufe a King fliould ha\'c greater power, and be more uncontrou- lable and irrefiftible than their other Ru- lers were : for Samuel himfelf had had as foveraign and irrefiftible a power as any King, being the Supreme Judge in Ifra- el, whofe Sentence no man could difo- bey or contradift , but he incurred the penalty of death, according to the Mo- faical Law. But the reafon why he dif- fwades them from chufing a King, was becaufe the external P^mp and Magni- ficence of Kings was like to be very chargeable and opprefTive to them. He will take your fons and appoint them for bimjelfy the Supreme Poivers. 1 5 himfelfyfor his chariots, and to he his horfe- men, andjome fhall run before his chariots. And he will appoint him captains over thonfands, and captains over fifties^ and will [et them to ear his ground^ and to reap his harvefl. And thus in fevcral parti- culars he acquaints them uhat burdens and exactions they v\ill bring upon themfelvesby letting up a King , which they were then free Irom: and it any Prince Ihould be excellive in fuch exa- ctions, yet they had no way to help themfelves; they mufl: not refiit nor rebel againft him, nor expe6V,that what inconvenience they might find in King- ly Government, God would relieve and deliver them from it , when once they had chofe a King : Te /hall cry out in that day, hecanje of your King which ye have choftn you, and the Lord will not hear you in that day, v.i?>. That is, God will not alter the government for you again, how much foever you may complain of it. This, I fay, is a plain proof that their Kings were inveiled with that Soveraign Power which mutl not be refilled, though they opprefs their Subjcfts to maintain their oun State, and the Gran- deur and Magnificence of their King- dom. 1 4 The Cafe of Refijlancc of dom. But I cannot think, that thefe words contain the or'igiml grant and Charter of Regal power, but only the trandation of that power which was for- merly in their high-PrieJls cr fudges to Kings, Kings had no more power than their other Governours had : for there can be no power greater than that which is irrefiftible ; but this power in the hands of Kings was likely to be more burdenfomeand oppreflive to them,than it was in the hands of their Triefts and "judges , by reafon of their different way of living; which is the onely argu- ment Samuel uks to difluade them from transferring the Supreme and Soveraign power to Princes. And therefore I ra- ther choofe to TranHate Mifhpat , as our Tranflators do, hy the manner of the King, than as other learned men do , hy the right of the King , thereby under- Handing the original Charter of Kingly power : for it is not the Regal power which Samuel here blames, which is no other but the very fame power which he hlmfelf had , while he was Supreme Judge of Ifrael, but their pompous way of living, which would prove very oppreflive and burdcnfome to them, and be apt to make them complain,who had not been ufed to fuch exaftions. And the Supreme Power s. i ^ And here before I proceed , give me leave to malce a ihort digrellion in vin- dication of Kinqly Government , which fomc men think is greatly difparaged by this flory. For i . It is evident that God was angry with the Jews for dcfiring a King ; and declared his anger againft them, by fending a violent temped of Thunder and Rain in Wheat-harvefl ; which miadc them confefs, that they had added to all their fins this evily to ask a King, I Sam. 11. 16,17. &C. From whence fome conclude , that Kingly power and Authority is fo far from be- ing the Original appointment and con- ftitution of God , that it is difpleafing to him. And 2. that Samuel in defcri- bing the manner of the King, reprefents it as oppreflive and uneafie to Subjefts, and much more burdcnfome,and lefs defira- Lle than other Forms of Government. I. As for the firft,it muft be acknow- ledged , that God was angry with the Children of Ifrael for asking a King : but then thefe men miftake the reafon,whidi w^as not becaufe God is an enemy to Kingly Government , but becaufe he him- feU was the King of Ifrael; and by ask- ing a King to go m and out before them, they exprcft a diflikc of Gods Govern- ment 1 6 The Cafe of Kcfi fiance of rrtent of them. Thus God tells Samuel, They have not rejetled thee hut they have rejeded me ^ that I jhould mt reig}7 over them.^ I Sam.S.y. And thus 5^w//d'/ ag- gravates their fin , that theyfa/d, Nay hut a King /hall reign over m ; ivhen the Lord your God was your King ^ ii Chap. iz.v. Now the Crime had been the fame, had they fct up an Aridocratical or De-- mocratical Government , as well as Re- gal Vow tr , in derogation of Gods Go- vernment of them. Their fault was not in choofing to be governed by a finglc perfon ; for fo they had been governed all along, by Mofes and Jcjhuay by their high Priejls, or thofe other extraordina- ry Judges whom God had raifed up, and at this very time by Samuel him- felf ; for it is a great miftake to think that the Jews , before they chofe a King, were governed by a Synedrial power, like an Arijlocracy or Democracy, wAiAchth^xc is npt the leafl: appearance of in all the Sacred Hiflory ; for as for thofe perfons whom Mofes by the advice of Jethro fct over the people , they were not a • fupreme or Soveraign Tribunal, but fuch Subordinate Magijlrates as c\Try Prince makes ufeof foradminiftring Juftice to the ihe Spipreme Powers. ij the People. They were Rulers of thou- fandsy Rulers of hundreds. Rulers of fif- ties, Rulers of tens, iS Exod.zi. and were fotkr from being one (landing Ju- dicature, that they were divided among their feveral Tribes and FamiHes ; nnd were fo far from being fupremc , that Mofes ftill referved all difficult cafes, and laft appeals , that is, the true Soveraign power to himfelf , as it was afterwards by an exprefs Law referved to the High Frie/lsy and Judges extraordinarily ap- pointed: and there is fo little appea- rance of this Soveraign Tribunal in Samuels days , that he himfelf went in Circuit every year, as our Judges now do, to Bethel ^nA Gilgal, and Mizpehy^nd judged Ifraely i Sam.y.iG. But the fault of ///Win asking a King was this , that they preferred the go- vernment of a King, before the imme- diate government of God. For the un- derftanding of which, it will be necefla- ry to confider briefly , how Gods go- vernment of Ifrael differed from their government by Kings. For when they had chofe a King , did God ceafe to be the King of Ifrael > was not their King Gods Minifter and Vicegerent, as their Rulers and Judgeswx^re before ? vyas^; C not 1 8 The Cafe of Kcftjlance of not the King God's Anointed? and did he not receive the Laws and Rules of Government from him ? yes, this is in fome meafure true/and yet the diiTerence is very great. Willie God was the King of Ifrael, though he appointed a Supreme vifible Authority in the Nation, yet the exer-* cife of this Authority was under the im- mediate direftion and government of God. Mofes and Jofhua did not far a Hep, nor attempt any thing without Gods order, no more than a menial fer- vant does without the direction of his Mailer. In times of Peace, they were under the ordinary government of the High Tr'ieft, wlio was God's immediate fervant, who declared the Law to them, and in difficult cafes , referred the caufe to God , who gave forth his anfwers by him : whc^n they were oppreft by their enemies,whichGod never permitted, but for their fins, when they repented and begged Gods, pardon and deliverance, God raifed up fome extraordinary per- y^;?j.enducd with an extraordinary Ipirir, to fight their Battels for them, and fab- K due their Enemies, and to judge Ifrael ; and thefe men did every thing by a Di- vine impulfc and infpiration , as Mofes and the Supreme Forrcrs . i ^ and Jojhua did. So that tlicy were as immediately go\'erncd by God , as any man governs ins own hoc fe and Family. But when the Government was put in- to the hands of Kings , God in a great meafure left the adminiflration of it to the will and pleafureof Prhjces , and to the methods of humane Governments and Policy. Though God did immediately ap- point 5j;//, and afterwards David to be King , yet ordinarily the government defcended not by God's immediate choice , but by the right of Succejjion : and though fomc Kings were Prophets too, yet it was not often fo ; they were not fo immediately direfted by God as the Judges of old were , but had their CouncelsofState for advice in peace and war , and their ftanding Armies and Guards for the defence of tlieir Perfons and Government. They were indeed commanded to govern by the Laws of Mofes, to confult the Oracles of God in difficult cafes , and God raifed up extra- ordinary Prophets to direct them , but flill it was in their own power, whether they would obey the Laws of God, or hearken to his Prophets ; good Kings did, and bad Kings did not ; and there- C z fore 2 o The Cafe of Kefi fiance of fore the government of Ifrael by Kings, was like other humane governments, lyable to all the defefts and mifcarriages which other governments are ; whereas while the government was immediately in God's hands , they did not only re- ceive tlieir Laws , and external Fdlity ti'om him , but the very executive pow- er \\?s in God:for though it was admini- ftred by Men, yet it was adminiftred by God's immediate diredion,with the moft ^ exacl Wifdom, Juftice and Goodnefs. This was the fin of the Jews , that they preferred the Government of an earthly King , before having God for their King;aiid this mull be acknowled- ged to be a great fault , but it is fuch a iault, as no other Nation was ever ca- pable of, but only the Jews, becaufe God never vouchfafed to be King of any o- rher N^ition in f jch a manner ; and there- fore we muft not compare Kingly go- vernment , for there is no competition between them, with the Government of God, but ue muft compare Kingly go- vernment with any other form of hu- mane Government ; and then we have reafon to believe, that notwithftanding God was angry with the ye'/w, and this was a cafe peculiar to the Jews for defi- rmg iIjc Supreme Poivers. ringa/iV;;^^, that yet he prefers Kingly government before any 'other, l.ecaule u hen he forefau' th':it the Jews ^^olllc^ m time grow weary ot" his governnr^nrjic makes provifion in their Law , ibr fcr- ting up a King , not for letting up an Ar/Jlocratical or DemacratiCi:}l pouer, which their Law makes no aik'^wancc for, as you may (ec, 17 Denter.i.]. 2. Another objeftion againft Kingiy power and Government, is, xh^tSaowcl in this place rcprefcnts it as very op- prefiive and burdcnfome to theSubjccl. For what fomc men anfwer, that SLvme! fpeaks here only of the abufe of Reg.il Power, I think is not true ; lor the meer abufe of power is no Argument againll it, becaufc all kind and iorm-^of power are lyable to be abufcd , and by this rea- fon we ihould have no government at all. And it is evident, that Samuel does not mention any one thing here, that can be called an abufe ot power , notliing but what is abfolutely neceilirv to maintain the .State and Magnificence of an Irr.perLi! Crowyi. For how can a Prince fubfill without Oilircrs and Se:.- vants of all f and liow can this be maintained ; but by a Revenue pro- portionable to theexpence? and fince none of them had fach an cflate, as to defray this charge themfelves, whoever was to be cholen King, mud have it from others , by pubhck Grants and publick Taxes , which he here exprefies by taking their fields and their vineyards ^ and their olive-yards , th'e tenth of their fields, and their vineyards^ and the tenth of their fibeep,for him/elf and hisfervants, the tenth being the uiiial Tribute paid to the Eajlern Kings. This is not an abufe of power , though fome Princes might be exceflive in all this, but it is the manner of the King , that which is neceflary to his Royal State. There is nothing of all this forbid in 1 7 Deuter. where God gives Laws to the King^^ and indeed to forbid this , would be to for- bid Kingly power, which cannot fubfift without it. Indeed I find fome Learned men mi- ftaken in this matter ; for they take it for granted, that what Samuel here calls the manner of the King, is fuch an abufe of power , as God had exprefly forbid to Kings in the 17 of Deuter. 16, 17. but why the abufe of Regal power lliould be the Siiprewe Powers. be cincd the manner or the r/^Jjt of tlie KiHg, is pall my undcrflandii]g. Milh- pat, however youTranfliteit, muftfig- nifie fomcdiing uhicli is ellential to Kingly govcrnracnr, othcrwifc Samuels Argument agiind: chufing a KinghcA been lophlfiical and ihllacious. For there is no Form of Government but is lyable to great abufes, when it falls in- to ill hands: and this they had experience of at tnis very time ; tor the mifcarri- ages of Samuel's Sons, u'as the great rca- lon. why the people at this time defired a King, i Sam. 8. :;, ^1,5. And if we compare tiicie two places f^gcthcr/vvhat God forbids the King wit!i u har Samu- el cMs the manner of the K/ng, we ih.ill find nothing alike. In the 17 of Deut. 16, I'/.v. God tells tliem , that rheif Kir g /ball not multiply horjes to himjelf^ nor caufe the people to return into E^ypt, to the end that he (l:culd multiply hoijes, for as much as the Lord hat hjaid r.nto yuu , Te fhall hcncejorth return no more that way^ God would not allovv tliem to have any Commerce or intercourfe with Egypt , and therefore forbid their A'ings t) multiply horfes , with which Egypt did abound, that there might be no new familiarirv con-tra'ftcd with that C 4 IJ.v 2 "> 3 J. The Cafe of Kefiflance of Idolatrous Nation. Neither fliall he multiply wives to himfelf , that his heart turn not away. Where multiplying wives feems plainly to refer to his taking wives of other Nations and other Religions, as appears from what is added, that his heart turn not away : that is , left they iliould Icduce him to Idolatry , as we know Solomons wives did him, who are therefore faid to turn away his hearty I Kin^s 11.3,4. Neither fhall he great" ly multiply to himfelf filver and gold. For fuch a covetous humour would mighti- ly tempt him to opprefs his Subjefts. This is all that God exprefly forbids their Kings, when they Ihould have any. But nov^ Samuel'iW defcribing the manner of the King, takes no notice of any thing of all this , but only tells them , that their King would appoint out fit perfons for his ferviceof their Sons and Daugh- ters , that they fliould pay Tribute to him , and fliould themfelves be his^^r- vants ; not as fervants fignifies flaves and vaflals , but Subjects , who owe all duty and fervice to their Prince as far asi he needs them. But what is it then that Samuel finds fault with in Kingly power, &c which he u- fes as an argument todifluade the Chi!° i.\ u. . dren the Siiprewc Forvcrs. ^2 < dren oUfrael from dcTiring a King?why itisno more, than the ncceilary cxpcii- ces and fcrviccs of Kifigly power , u hich would be thought very grievous to them, who were a free people, and at that time fubjcft to no puLlick lervices and exactions. The government they thenUved under was no charge at all to them. They were governed, as I ob- fervcd before , either by their High Priefl, or by J/^rlges extraordinarily rai- fed by God. As for their H/gh Pnefls, God himfelf had allotted their main- tenance futable to the quality and dig- nity ot their Office; and therefore they were no more charge to the people when they were their Supreme Governors, than they were, when the power was. in other hands,either in the hands of J^^^- es or Kirjgs. As for their Judges whom God raifed up, they affefted nothing of Royal greatnefs , they had no Servants or Retinue, (landing Guards or Armies to maintain their Authority, which was fecured by that Divine power with which they afted , not by the external pomp and fplendour of a Court. Thus we find Mofes appealing to God in the Rebellion of Korab, I have not taken one Afs from them, neither have I hurt any of them, 2 6 The Cafe of Kefijiance of them , 16 Numbers 15*. And thu9 Sa* w«^/ appeals to the Children of I,riel themfelves, Behold, here I am, wit^ejs ?- gai^fi me before the Lord, and before his Anointed; vohoje Oxe have I taken ? or whofe Afs have I taken ? or whom have I defrauded > whom have I opprejjed ? or of whofe hands have I received any bribe to Hind mine eyes therewith ? and I will refloreit, i Sam. 12. 3. Now a people, who lived fo free from all Tributes, ex- aftions, and other fervices due to Prin- ces, muft needs be thought fick of eafe and liberty, to exchange lb cheap, fo free a State, for the ncceflary burdens and expences of Royal power , though it were no more than what is neceflary ; which is the whole o{ Samuels argument, not that Kingly government is more expenfive and burdenfome than any other form of humane government, but that it was to bring a new burden upon themfelves, when they had none before. No humane Governments, whether De- mocracies or AriflocracieSyCin fubfift, but upon the publick charge;and the nccefla- ry expences oi Kingly power are not grea- ter than of a Commonwealth. lam fure this Kingdom did not find their burdens eafcd by pulling down their Kin^i^ ; and I the SHpremc Forvers. 2 7 I beJicve , whoever acquaints himfclf witli ihc fcveral torrns ot government, will find Khjglj Power to oe ascafie up- on tliis fcore, ss Commonwealths. So that what San:u€l dilcourfcs lierc, and u'hicii Ibmc men c!i;nk lo Why he takes the onely courfe that is left a Subjecl: ; he flies for it, and hides himfelf from Saul in the Moun- tains and Caves of the Wildernefs; and when he found he was difcovered in one place, he removes toanothx^r : He kept Spies upon Saulto obferve his morions, not '^S The Cafe ofKefiJlaficc of not that he might meet him to give him Battel, or to take him at an advantage ; but that he might keep out of his way, and not fall unawares into his hands. Well, but this was no thanks to Da^ v/Jy becaufe he could do no otherwifc. He was too weak for Saul^ and not a- ble to (land againfl: him ; and therefore had no other remedy but flight. But yet we muft confider, that David was a man of War, he (lewVoliah, and fought the Battels of Ifrael with great fuccefs ; he was an admired and beloved Captain, which made Saul fo jealous of him ; • the eyes of Ifrael were upon him for their next King, and how eafily might he haveraifed a potent and formidable Re- bellion againft^^/^// But he was fo far from this, that he invites no man to his afliftance ; and when fome came unin- vited, he made no ufe of them in an of- fenfive or defenfivc War againft Saul, Nay, when God delivered Saul two fe- veral times into Davids hinds, that he could as eafily have killed him, as have cut ojf the skirts of his garment at En- gediy I Sam. 24. or as have taken that fpear away which (luck in the ground at his holfter, as he did in the hill of Hachilah, I Sam, z6. yet he would neither touch Saul the Supreme Fowcrs. 2^ Saul himfelf, nor fuffer any of the peo- ple that were with him to do it, thougli they were very importunate with him for liberty to kill Saul-, nay, though they urged him with an argument from Providence, that it was a piain evidence that it was the Will of God that he ihould kill Sauly becaufe God had now delivered his enemy into his hands, ac- cording to the promife he had made to Davidy 1 Sam.z^.^. z6ch. ver.8. We know what ufe fome men have made of this argument of Providence, tojuftifie all xhcFi/Ianies they had a mind to aft : but David, it feems, did not think that an opportunity of doing evil, gave him licenfe and authority to do it. Oppor- tunity, we fay, makes a Thief, and it makes a Rebel, and it makes a Murder- er : no man can do any Wickcdnefs, which he has no opportunity of doing ; and if the Providence of God, which puts fuch opportunities into mens hands, ju- ftifiesthe wickednefs they commit, no man can be chargeable with any guilt whatever he does ; and certainly op- portunity will as foon juftifie any other fin , as Rebellion and the Murder of Princes. We are to learn our duty from the Law of God, not from his Provi- dence ; go The Cafe of Kefi fiance of dence ; at lead, this mufl be a fetled Principle, that the Providence of God wiill never juflifie any aftion which his Law forbids. And therefore, notwithfianding this opportunity which God had put into his hands to deftroy his enemy, and to rake the Crown for his reward, David confiders his duty , remembers, that though Saul were his enemy, and that very unjuflly, yet he was the Lords ^- minted. The Lord forhid, fays he, that I jhoidd do this unto my Mafler the Lords Anointed y to Jlr etch forth my hand aga'inji him, feeing he is the Lords Anointed, Nay, he was fo far from taking away his life, that his heart fmote him for cutting ofT the skirt of his Garment. And we ought to obfervc the rcafon David gives, why he durft not hurt Sa!d, Be-. caufe he was the Lords Anointed ; which. is the very rcafon the Apoflle gives in the 13 P^om. 1,2. lecaufe the powers are ordained of God ; and he that refifleth the power, refijleth the ordinance of God, For to be anointed of God, figniiics no more than tiiat he was made King by God. Thus Jofephus expounds being anointed by God, v-m T6 ^zZ i^xTtKiiu^ a.i-,(i>^iiiy one \'. iio had the Kingdom bcrL0v\'ed on hin- ' -^^ G : the Suprems Porters. 2 i God; 3.nd t/'^' tS ^r jt*;^!^.^.)/^^'.^ one who was ordained by God. For it fcems by this phraic, he looked upon the external ceremony oi Anointing to belike impo- fition ot hands, whicli in other cafes conlecrated Pcrfons to pecuaar offices. For this external Unftion was onely a vifible figne of Gods defignation of them to fuch an office; and wlien that was plain, they were as much God s Anoin^ ted without this \'ifible Unftion as with it. Cyrils is called God's Anointed, though he never was anointed by any Prophet , but onely defigned for his Kingdom by Prophefie,45: Ifai,i. And we never read in Scripture, that any Kings had this external Unftion, who fucceeded in the Kingdom by right of inheritance, unlefs the Title and Succef- fion were doubtful ; and yet they were the Lord's Anointed too, that is, were plac'd in the Throne by him. So that this is an eternal reafon againft refifling Soveraign Princes, that they are fet up by God, and invefted with his authori- ty ; and therefore their Perfons and their authoriiy are facred. I^ut yet there are fome men, who from the exampleof X>^W, think they can prove the iawfulncfs of a defenfive, though g 1 The Cafe of Kefiflahce df though not of an offenfive VVar. FoY" i David, when he fled from SauL made himlelf Captain of four hundred ^'len, I Sam. 12. 2. which, number fooa in- creaied to fix hundred, iSam.zi^. 13. and ilill every day increafed by new ad- ditions , I Chron. 11. i.. Now why ihould he entertain thefe men,but to de- fend himfelf againll the forces of Sauh that is, to make a defenfive War when- ever he was ailaulted by him. . I. In anfwer to this, I obferve, that David invited none of thefe men after him, butthey came Volunteers after a Beloved Caf)tain and General ; which' fliews how formidable he could eafily have made himfelf, when fuch numbers reforted to him of their own accord. 2. When he had them, he never u- fed them for any hoflile afts againfl Sauly or any of his forces ; he never flood his ground, when he heard Saul was coming, but always fled , and his men with him ; men who were never ufed to flie, and were very ready to have ferved him againfl Saul himfelf, would he have permitted them. And I fuppofethey will not call this a defen- five War, to flie before an enemy, and to hide themfelves in Caves and Moun^ tains ; the Supreme Porvers. 33 tains ; and yet this was the ondy dc- fcnfivc War which David made with all his men about him : nay, all that he would fnake,and all that he could make, according to his profcdcd Principles, that it was not lawful to flretch out his band againjl the Lord^s Anointed. And when thefc men are purfued, as David was, by an enraged and jealous Prince, wc will not charge them with Rebelli- on, tiiough they Hie before him by thou- sands in a company. 3. Yet there was fufficicnt reafon why David fliould entertain thefe men, who voluntarily reforted to him, though he never intended to ufe them againft Saul : for fome of them/erved for fpies to obfer\'e 5 Ws motions, that he might not be furprized by him, but have time- ly notice to make his efcape. And the very prcfence of fuch a number of men about him, without any hoftile Aft, pre- fer ved him from being feized on by Ibme officious Pcrfons, who otherwife might have delivered him into Saul's hands. And he being anointed by Samuel to be King after Sauls death, this was the firft flep to his Kingdom, to have fuch a re- tinue of valiant men about him ; which made his advancement to the Throne D more ^^ The Cafe of Refftance of more eafle, and difcouragcd any oppo- fitions which might otherwife have been made againft him ; as we fee it proved in the event, and have reafonto beheve that it was thus ordered by God for that very end. It is cerrain, that Gad the Prophet , and Ahiathar the Pried, who was the onely man who e- fcaped the furie of Saul when he de- {Iroyed the Priefls of the Lord, were in David's retinue; and that David tnter- prized nothing, without firft asking counfel of God : But he who had anoin- ted him to be Ki^g, now draws forces after him , which after Saul's death ibould facilitate his advancement to the Kingdom. z. It is obje(fted further, that David intended to havg ftaicd in Keilah, and to have fortified it againft Saul, had not he been informed that the men of the Citie would have faved themfeU es by deli- vering him up to Saul, i Sam. 23. Now to maintain any ftrong hold a» gainft a Vrince, is an aft of War, though it be but a defenfive AVar. And I grant it TS fo, but deny that there is any ap- pearance that David ever intended any fuch thing. David and liis men, by God's appointment and diredion, had fought the Supreme Porvers. 2 ^ foLigiit with the Thil'ijiins, and fmote them with a great llaughtcr, and favcd Keilah from them ; and as it is probable, did intend to have ilaicd fome time in Keilah. But David had heard i\\ii Saul intended to come againfl: Keilah, to de- llroy the Citie, and take him ; and en- quires of the Lord about it, and recei- ved an anfu'er, that Said would come againfl: the Citie. He enquires again, whether the men of Keilah would deli- ver him up to Saul, and was anfwered, that they would. And upon this, he and his men leave Keilah, and betake themfelves to the ftrong holds in the Wildernefs. But now is it likely, that if Dji/i^had had any defigne to have fortified Keilah againfl: Saul, he would have been afraid of the men of the Citic?He had 600 men with him in Keilah, aviftcrious Armie, which had lately defl.royed the Phili- Jlins who oppreflx^d them ; and there- fore could eafdy have kept the men of /^^//j/; too in awe, if he had pleafed,and have put it out of their power to deliver him to Saul. But all that David de- figned was, to have fl:aid there as long as he could, and, when Saul had drawn nigh, to have removed to fomc other D z place: ■^6 The Ciife of Kefijlance of place : But when he underllood the trea- cherous inclinations of the men of Kei- Lihy and being rcfolved againfl: all afts of hoftilitie, he hailencd his remove be- fore S^uldi'cw near. So that thefe men muft find fome otherexample than that oi David^ to countenance their rebellion againft their Prince: for David never rebellcd,never fought againft Saul ; but when he had a very potent Armie with him, he and his men always fled, and hid themfclvcs in the Wildernefs, and places of difficult accefs. Thefum is this : God from the ve- ry beginning, fet up fuch a fupreme and foveraign power in the Jewifh Nation, as could not, as ought not to be refifted. This power was at firft in the hands of Mcfes ; and wlicn Korah and his com- panie rebelled againft him, God vindi- cated his aurhontie by a miraculous de- ftrudion of thofe Rebels : for the earth opened her mouth and fiv allowed them up. Afterward, when rhcy came into Cana- an, the ordinary cxcrcife of this power w^as in their High-Friefts and Judges^ uhom God raifcd up; whofe fentence and j'jdgment was final, and muft not be p. f. fled, under renal tie of death, when the Children of Ifrael dcilred a King^ the Supreme Powers. 37 King^ this foveraign anil irrcfifliblc pow- er was transferred to him , and ilrlcd in his Pcrfon. Saul was the fhtl King w ho was cholen by God, and anointed by Samuel ; but tor his difobcdiencc, was afterwards rejected by God, and David the (on of Jeffe was anointed Khig to fuccecd after Satd^s death : Bur in tlic mean time David was perfecuted by Satdl, who fought after his hfc. And though he himlelf was anointed by God, and Saul was rcjefted by liim, yet he durft nor refill nor oppofc him, ror defend himfelf by force againft the mofl unjufl violence ; but fied for his life, and hid himfelf in Caves and Moun- tains. Nay, when Saul v^as delivered into his hands by God, he durf!: not ftretch out his hand againft the Lord's Anointed. But to proceed in tlie ftory. Solomon. Davids fon , who fucceeded him in his Kingdom,did all thofe things v\ hichGod had cxprcfly forbid the King to do. He fentinto Egypt lot Horles^i Ki^igs 10.28. He multiplied Wives, and loved many ft range women, ( together with the daugh- ter of Fharoah ) women of the 'Moahites, AmmoniteSf Edomites^ zlidonians, and Hittitesy I Kings r r.r. He multiplied O :; filvcr • • ^ 8 The Cafe of Refiflance of Silver and Gold, lo chap ij. contrary to the command of God. For this God ( who is the onely Judge of Soveraign Princes ) was very angry with him, and threatens to rend the Kingdom from him ; which was afterwards accompli- fhed in the days of Rehohoam : but yet this did not give authoritie to his Sub- jefts to rebel. If to be under the dire- ftion and obligation of Laws, makes a limited Monarchic, it is certain the Kingdom of Ifrael was fo. There were fome things which the King was exprefly forbid to do, as you have already heard ; and the Law of Mofes was to be the rule of his government, the {landing Law of his Kingdom. And therefore he was commanded , vv hen he came to the Throne, to write a copy of the law with his own hand. and to read in it all his daysy that he might learn to fear the Lord his God J and to keep all the words of this law , and thefe Statutes to do them, lyD^ut. 1 8, i9,xo. and yet he was a foveraign Prince: if he broke thefe Laws, God was his Judge and avenger ; but he was accountable to no earthly Tribu- nal. Baafha killed Nadai the fon oijero- loam, and reigned in his (lead, i Kings the Supreme Foivcrs. 25 15-. 25',i6,27. and for thisand his other fins, God threatens evil againfl Baajha, andagainft hishoule, i6Chronj. Zim* ri flew Elab the fon of Baajha, and ilew all the houfc o'i Baj/kj; but lie did not long enjoy the Kingdom, uliichhehad ufurpt by treafon and murder : Ibr he reigned but feven days in Tirzah ; which being beficged and taken by Ow/v, he went into the Palace of the King s houfe, and burnt the King's houfe over him with fire, and died, x'. 1 8. This example Jezehel threatned Jehu vv ith : Had Zimri peace > vcho (lew his majler ? x Kings 9. 3 1. and yet Nadah and Elah were both of them very wicked Princes. And if that would juftific Treafon and Murder, both Baajha and Zimri had been very innocent. This is afufficient evidence, how fa- credand inviolable the Perfons and Au- thority of the Jeivijh Kings were, during the time of that Monarchic. But it will not be amifs, briefly to confider what obligations the Jews Vvxre under to be fubjcft to the higher powers, when they were carried captive into Babylon. Now the Prophet Jeremiah had given anexprefs command to them. Seek the peace of the city whither I have D 4 catijcd ^o The Cafe of Kefflaiice of caufed you to be carried away captives , and pray to the Lord for it : for in the peace thereof ye jhall have peace, 29 Jer. 7. Which made it a neceflary duty to be fubje6tto thofe powers, under whofe government they lived. And accor- dingly we find, that Mordecai difcover- ed the Treafon of Bigthana and Terejhj two of the Kin^s Charnherlains, the Kee- pers of the door, who fought to lay hand ontke KingAhafuerus, 6 Efther 2. And how numerous and powerful the Jews were at this time, and what great di- llurbance they could have given to the Empire , appears evidently from the book oi Efther. King Ahajuerus, upon the fuggedions of Haman, had granted a Decree for the deftrudion of the whole People of the Jews ; which was fent in- to all the Provinces, written and fealed with the King's ring. This Decree could never be reverfed again ; for that was contrary to the Laws of tlie Medes and Perfians. And therefore w hen E- (Iher had found favour with the King, all that could be done for the 7^iw,was to grant another Decree for them to de- fend themfclves; which accordingly was dorr, and the effect of it was this: That the Jews at Shufan Jlcw three hun- dreri the Supreme forvers. At Jred men, and the Jews of the other Pr o- 'vinces Jleiv Jeventy and five thoajand^ and relied from their enemies, 9 Ellhcr 15, 16,17. Without this decree, Mordecai did not think it lawtul to rcfifl, (whicli yet was a cafe of as great o^trcmity and barbarous cruclt}', as could ever happen) which made him put Ejlhcr upon lo hazardous an attempt, as to venture in- to the King's prefence, without being called ; which was death by their Law*, unJefs the King fl:iould gracioufly hold .out the golden Scepter to them, j^EJlh. II. and yet when they had obtained this Decree, they were able to defend themfelvcs, and to deflroy their ene^ mies; which is as famous an example of Paffive Obedience, as can be met with in any Hiflory, And therefore the Pro- phet Daniel acknowledge.'^ to Beltefhaz- zar,The mojl high God gave Nebuchadnez- zar thy Father a Kingdom, and Majefly^ and Glory, and Honour : and for the Ma* jefly that he gave him, all People^ nations^ and languages trembled and feared before him. H^hom he would he flew , and whom he would he kept alive-, and whom he would he 'Jet up, and whom he would he pulled down, 5 Dan. 18,19. And if thefe Hea- then Kings receive their power from God, A2 The Cafe of Kefflance of God, as the Prophet here affirms, St, Paul has made the application of it , That he that refijleth, rejijietb the ordi^ nance of God, This may ferve for the times of the Old Teftament ; and I fliall conclude thefe teftimonies with the faying of the wife man, who was both a Prophet and a King : / counfel thee to keep the King's commandment, and that in regard of the oath of God : Be not hafty to go out of his fight, ft and not in an evil thing ; for he doth whaffoever pleafeth him. Where the wordofaKingis, there is power -, and who may Jay unto him, What doft thou ? 8 Eccl X, 3* 4- ■■*Ha*««i*B CHAP. I fhe Supreme Porvers. 4S CHAP. II. The DoSirhic of Chrijl concermng TSSon-refijiajice. LEt us now confitler,whatChri{land his Apoftlcs taught and praftifcd about Obedience to Soveraign Princes ; whereby we may learn, how far Chri- ftians arc obliged by thefe Laws oiSuh- jetlion and Non-refijlartce. I. I fhall diftinftly confidcr the Do- ftrinc of Chrift while he lived on Earth: and here are feveral things very fit to ,,be obferved. W I. We have no reafon to fufpeft, that IChrift would alter the rights of Sove- raign power , and the meafures of obe- ience and fubjeftion , which were fixt jiand determined by God himfelf. This was no part of his Commiflion , to change the external forms and polities of ivil governments, which is an aft of (ecular power and authority , and does not belong to a Spiritual Prince. He who would not undertake to decide a petty j^j^ The Cafe of Kef fiance of petty controverfie, or to divide an inhe- ritance between two contending bre- thren , 12 Luke 13, 14. can wc think that he would attempt any thing of that vaft confequence, as the changes and al- terations of Civil Power, which would have unfetled the Fundamental Confli- tuticns of all the governments of the world at that time ? Our Saviour tells us, that he came not to deflroy the Law and the Prophets^ hut to fulfil it, ^xxp^rcw, to fill it up, to com- plcat and perfect it, 5' Matth. 1 7. that is, to fulfil the ancient types and prophe- cies in his own Perfon, to perfeft an ex- ternal and ceremonial, by a real and E- vangelical righteoufnefs, to perfeft the Moral Laws with new inftances and de- grees of vertue ; but he abrogated no Moral Law, and therefore not the Laws of Obedience and Subjedlion to Princes^ winch has always been reduced to the fifth Commandment. Nay, he abroga- ted no Laws, but by pcrfcftingand ful- filling them ; and therefore he could make no alteration in the Do^rine of Non-refejlance , which is as perfeft fub- jedtion as can or ought to be paid to Soveraign Princes. His Kingdom was not of this worldf^s he tpld Pi/ate : though lie w ^s the Supreme Powers, ^^ was a King , he neither was an enemy nor rival to Cctfar ; but had he abfolved his Difciples from their obedience to F rimes J had he made it in any cafe law- ful to refill, (which wasfo exprefly for- bid the Jevos by God himfelf,and which is fuch a contradiftion to the very no- tion of vSoveraign Power) he had been fomeu liat worle than a Rival to all the Princes of the Earth ; for though he hadfctup no Kingdom of his own, yet he had pulled down theirs. Whereas he took great care, that his Religion fhould give no difturbance to the world , nor create any reafonablejealoufies and (iif- picions to Primes , who had been very excufablc for their averfion to Chriftia- nity, had it invaded the Rigl^ts and Roy- alties of their Crowns. This makes it very improbable that our Saviour ihoukl make any alterati- ons in Civil powers , or abridge the rights of Soveraignty ; which is fo fo- reign to his dcfign of coming into the world , and fo incongruous to the Per- fon which he fuflained : and yet he could not alter the duties of Subjefts, but he nuift alter the rights of Princes too ; he mud take away the Soveraign power of Prhsesy at the fame time that lie ^6 The Cafe of Kefijia}7ce of he makes it lawful for Subjedbs in any cafe whatfoever to rcfift. We may lafely then conclucie , that our Saviour has left the government of the world as he found it : he has indeed given fuch admirable Laws, as will teach Prin- ces to govern, and Subjefts to obey bet- ter ; which is the moft effeftual way to fecure the publick peace and happinefs, to prevent the Oppreffion of Subjeflrs, and Rebellions againft Princes: but he has not interpofed in new modelling the Governments of the world, which is not of fuch confequence, as fome men ima- gine. It is not the external form of Go- vernment , but the Fatherly care and Prudence and Juflice of GovernourSyind the dutiful obedience of Subjeds,which can make any people happy. If Prin- ces and Subjeils be good Chriftians,they may be happy under moft forms of Go- vernment ; if they be not , they can be happy under none. Had our Saviour given Subje6Vs Liberty to Refill, to De- pofe, to Murder 7yrannkal Princes , he had done them no kindnefs at all ; for to give liberty to Subjc6h to rcfifl: , is only to pr(3chim an univerfal licence to Faftions and Seditions, and Civil Wars ; and if any man can think this fuch the Supreme Forvers. 4.7 fuch a miglity blcding to the world,yet mcthinks it is not a blefTing proper tor the Prince of peace to give. But he who inllru^ls Princes to rule as God's Mini- fters and Vicegerents, and to exprefs a Fatherly Care and concernment for the happineft of their Subjefts , and that teaches Subjects to reverence and obey their Prince^ as the Image of God, and quietly to fubmit and yield to his au- thority , and that inforces thefe Laws both on Princes and Subjects in the Name and Authority of God , and from the confideration of the future judgment , when Princes who abufe their power fliall give an account of it to their great Mailer , when Subjefts who refift lliall receive to themfelves Damnation , and thofe, who patiently and quietly fufftr for God's fake , Ihall have their injuries redrefl: , and their o- bedience rewarded : I fay, fuch a Perfon as this, takes a more effeftual courfe to reform the abufcs of civil power , and to preferve good government in the world , than all our wife Politicians and State-menders^ who think to reform the government of the world,by fome State- fpells and charms , without reforming thofe who govern , and thofe who are gover- j^S The Cafe of Kefjiance of governed. This our Saviour has done, and this is the bell: thing that could be done , nay this was all that he could do in this matter. He never ufurpt any ci- vil power and authority , and therefore could not new model the governments of the world : he never offers any ex- ternal force and compulfion to make men obey his Laws , and therefore nei- ther forces Princes to rule well , nor Subjefts to obey ; but he has taken the fame care of the government of the AVorld, as he has done of all the other duties of Piety and Vertue ; that is, he has given very good Laws, and threat- ned thofe who break them with eternal punifliments: and as the Laws and Reli- gion of our Saviour prevail, fo will the governments of the world mend, with- out altering the Model and Conftitutiori of them. 2. But yet we have fome pofitiveevi- dence , what our Saviour taught about Obedience to the higher powers. I lliall give you two inflances of it , which are as plain and exprcfs , as can be de- fired. I. The firfl is, that anfwer oi-i Savi- our gave to the Fbarijecs and HcrodiMS^ when they confulted together i' in- the Supreme Ponders. 49 tangle him in his talk, zz Mattb. 1 5'.(S'f. They come to him with great ceremo- ny and addrers,as to an intalUble Oracle, to confult him in a very weighty cafe of Confciencc. They exprels a great cfleem and afilirance of his fmcerity, and faithfulncli , and courage, as well as of his unerring judgment, m declaring the will of God to them. Mafler, ive know that thou art true, a}id teachejl the way cf God in Truth , ne'rther carcft thou for any man , for thou regardejl not the Perjon cf man ; that is , thou wilt not conceal nor pervert the truth for fear nor favour : and then they propofe an infnaring queftion to him. Tell us there- fore, what thinkejl thou ? js it lawful to give Trihiiie to Cxiar, or not ? They thought it impoflible that he fliould give any anfwer to this,which would net make him abnoxious , either to the Ro- wan Gouernours , if he denied that the Jews might lawfully pay Tribute to Ccr far , or to the Pharifces and People , if he affirmed that they m.ight : for there was a very potent Faction among them, who thought it unlawful for the Jews to ow^n the authority or ufurpations of any Foreign Prince , or to pay Tribute to him , as to their King. They being E ex- . The Cafe of Kefifiance of exprcily forbid by their Law , tofet a (Ir anger over them for their King, who is not their Brother, (i. e,) who is not a na- tural Jew, r 7 Deuter. 1 5'. and it feems they could not diftinguilh between their own voluntary Aft inchoofinga Gran- ger for their King , [which was indeed forbid by their Law] and their fubmit- ting to a Foreign Prince yV^h^n they were Conquered by him. Our Saviour, who knew their wicked intention in all this, that they did not corns with an honeft defign to be inftrufted in their duty ,but to feek an advantage againft him , ex- prefles fome indignation at it : Why tempt ye me, ye Hypocrites ? but yet to return them an anfvver to that their queftion , he bids them fliew him the Trihut e-money , that is , the money in which they ufcd to pay Tribute, and in- quires whofe Image and Superfcription it had. For Coining of money was as cer- tain a mark of Soveraignty; as making Laws,orthe power of the Sword. Well, they acknowledge that the Image and Superfcription on the Tribute-money was Ccefars ; upon which he replies, Z?^;;- der therefore unto Cccfar the things that are Cccjars, and unto God the things that are God s. The plain meaning ot which anfwer* the Supreme Pollers. ct i anfwxr is this , That fince by the very imprcHion on their moncy,it is eiiJenc, that C(cfar is their Sovereign Lord, they mult render to him all the nf[ljts oi'So- veraignty, among whicli Tr'ihate is one, as St. /^W tells us, Render therefore unto all their dues , Tribute to whom Tribute u due , Cujlom to whom Cujlom , fear to ivhomfear , honour to whom honour, 1 3 Rom. 7. Whatever is due to Soveraign Princes , and does not interfere with their duty to God, that they mull give to Cafir , who at this time was their Soveraign. In which anfwer there are feveral things obfervable. 1. That our Saviour does not exa- mine into Cafars right , nor how he came by this Soveraign power ; but as he found him in polleliion of it , fo he leaves him, and requires them to render to him all the rights of Soveraignty. 2. That he does not particularly de- termine, what the things of C^efar are, that is, what his right is, zs^ Soveraign Prince. Hence fome men conc!ude,that this Text can prove nothing ; that we cannot learn from it, what our Saviour's Judgment was in this point; that it is only a fubtil anfwer , which thofe who askt the queftion could make nothing of; E z which 1 2 The Cafe of Kefijiauce of which was a proper return to their en- fnaring qucftion. This, I think , is as great a reproach to our Saviour, as they can well call upon him, that he , who was the wifdom of God, the great Pro- phet and Teacher of Mankind, ihould re- turn as Ibphiilical and doubtful anfwers, as the Heathen Oracles , and that in a cafe, which required , and would admit a very plain anfwer. It is true , many times our Saviour, when he difcourft of what concerned his own Perfon, or the Myfleries of his Kingdom, which were not fit at that time to be publiflit in plain terms, iifed a myftical Language ; as when he called his body the Temple ^ or he taught them by ParaUes , which were not obvious at the firfl hearing, but ftill what he faid, had a certain and determined fenfe, and what was obfcure and difficult, he explained privately to his Apoflles, that in due tin:>e they might explain it toothers ; but to adert, as thefe men muft do, that Chrill gave them fuch an anfwer as fignifyed no- thing,and which he intended they Ihould underftand nothing by, lliews that they are not fo civil to our Savionr as thele Pharifees and Herocl'ians were , who at 1)6aft owned in Complement , Mafter, ''' * ivg the Snprcwc Porvcrs. ^ 5 ive know that thou art true , and teachefl the way of God in T'ruth , neither carejt thou for any man , for thou regardejt not the Ferjon of men. But certainly tlic Pharifees did be- lieve, that there was fomething in our Saviour's anfvver ; for they marvelled, and left him , ayid went their way : and yet thofe who had wit enough to ask fuch enfnaringqueftions, coukl not be lb dull as to be put off with a (bphillical an- fwer, (an art below the gravity of our Saviours Perfon and Office) but would have urged it a little further, had they not been fenfible, that 'hey were fuffici- ently anfwered, and had nothing to re- ply. For indeed, can any thing be plainer than our Saviour's anfwer ? They ask him , whether it were lawful to pay Tribute to C^far; he does not indeed in exprefs words fay , that they fhould pay Tribute to Cafar.hm he gives them fuch an anfwer , as withal convinced them of the reafon and neceiTity of it. He asks whofe Image and Superfcription was on the Tribute-money ; they tell him C^- Ja/z'fiom whence he mihrsMender there- fore unto C(zfar the things that are C^- far\u Therefore? wherefore^ bccaufe E 3 the 5 i|. The Cafe of Ke finance of the Tribute-mcney had Ccejars Image on it; therefore they mult render to C^efar the things that are Ca^fars ; which certainly fignifies , that Tribute was one of thofe things which belonged to Cce- far, and muft be rendred to him, as ap- peared by it's having (T^yir's Image : not as if every thing that had Ca^jars mark and ftamp on it, did belong to C^r, and muft be given to him, (as fome men profanely enough, how witti- ly foever they imagine , burlefque and ridicule our Saviour's anfwer) for at this rate ail the money of thcEmpire,which bore his Image , was C^fars ; but the money which was ftampt with Ccefars Image , and was the currant money of the Nation, was a plain fign, as I obfer- ved before, that he was their vSoveraign, . and paying Tribute was a known right due 10 Soveraign Princes ; and therefore the very money which they ufed, with C^r's Image on it , rcfolvcd that que- fl ion, not only of the lawfulnefs , but the neceiTity of paying Tribute : and this was fo plain an anfwer, that the Fharifees were afliamed of their quefti- on, and w^ent away without making any reply ; for they no more dared to deny that C^yizr was their King, than they thought 'the Supreme Ponrers. tc thought he dared cither to ou n or de- ny the lawlbhicfs of paying Tribute to Cafar. And this was all the fubtilty of our Saviour's anfwcr. But then our Saviour not confining his anfwcr mcerly to the cafe of paying Tribute, but anfwering in general, that we muft render to C(efar the things that are C^//r's,extcnds this to all the rights of Soveraign Princes , and fo becomes a flanding rule in all cafes, to give to Cce- far what is Cicfars due. And when our Saviour commands us to rentier to Ca:- far the things which are Ccefars, \a ithouc telling us what Cafars things are , this is fo tar from making his anfwer doubt- ful and ambiguous, and of no ufein this prefentControverfie, that itfuggcfUro us three plain and natural confequcnces, which are fufficient to end this whole difpute. I. That our Saviour did not intend to make any alteradcn in tlic rights of Soveraigyity ^ but what r/g/^/^j he found Soveraign Princes poflcft of , he leaves them in the quiet poflcfllon of; for had he intended to make any change in this matter, he would not have given furh a general ru!e,/^ Shall he who was fo famous for miracles, who gave eyes to the blind, and feet to the Iame?fliall he who was the great Prophet fent from God to inftriifi: the world, iliall their dear Mafter be haled away from them,and they ftand by,and fee it, & fuf- fer it ? Thus might S. Peter have argued for himfelf But though it was a very unjuft aftion, yet it was done byajuft authority ; and lawful Powers muft not berefifted, though it were in defence of the Saviour of the world. And if St, Peter might not ufe the fword in defence of Chrift'sPerfon, there is much lefs pre- tence to fight for his religion: for though fome call this fighting for reli- gion, the Supreme Forverr. 6 1 glon, it is oncly fighting for themfclves. Men may keep their rehgion, if they pleafe , in dcfpite of earthly powers ; and therefore no powers can hurt reli- gion, though they may perfecute the ProfefTors of it : And therefore when men take up arms to avoid perfecution, it is not in defence of religion, but of themfclves, that is, to avoid their fuffer- ing for religion. And if St. Peter might not fight to prefer veChrifthimfelf, cer- tainly neither he nor we might take up arms to defend our felves from perfecu- tion. Chrift was the firfl Martyr for his own religion ; his perfon was infi- nitely more lacrcd and inviolable than any of us can pretend to be. And if St. Feter mud not fight for Chrift, certain- ly we muft not fight for our felves, though we abfurdly enough call it fight- ing tor our religion. And who were thefe powers St. Peter refifled ? They were onely the fervants and officers of the Pfigh-priejt, The High-Prieft did not appear there him- felt ; much lefs Pilate, much lefs Ccefar: and yet our Saviour rebukes St. Peter for refilling the inferiour officers,though they offered the moil unjuft and illegal violence. It feems, he did not under- ftand 62 The Cafe of Kefijlahce of ftand our modern diftinftions between the Perfon and the Authority of the Prince; That though his perlbn be facrcd, and muft not be toucht, yet his Minifters, who act by his authority, may be op- pofed. We may fight liis Navvies, and demoUlli his Garrifons, and kill his fub- jefts, who fight for him, though we muft not touch his Perfon. But he is a mock- PrincCf whofe authority is confined to his own Perfon, who can do nothing more than what he can do with his two hands; which cannot anfwer the ends of Government. A Prince is not meerly a natural, but a Political perfon, and his perfonal Authority reaches as far as his commifiion docs. His Officers and Minifters of State, and commanders,and fouldiers, are* his hands, and eyes, and ears, and legs ; and he who refifteth thofe who act by his commifiion, may as properly be faid to refift the Perfonal authority of the Prince^ as if he himfelf were prefent in his natural Perfon, as well as by his authority. Thus our Saviour, itfcems, thought, when he re- buked St. Peter for ftnking a fervant of the High-prieji , and faiiting ofT his ear. And [{S.Peter were rebuk'd for this,how comes the Supreme Fowers. 6^ comes the Pope to challenge the fword in S. Peter snght^ when our ^^i;/(?^r would not allow S Peter to ufc it himfelf ? And if St. Peter might not draw his fword a- gainft an interiour oiEccr, by what au- thority does the Pope pretend to difpofe of Crowns and Scepters, and to trample on the necks of the greateft Monarchs ? And I fuppofc the Presbyter can chal- lenge no more authority than the Pope, Whether they will allow Si. Peter to have been a Bifhop or Presbyter , this command to put up his fword, equally concerns him in all capacities, and ought to fecure foveraign Princes from the un- juft ufurpations and treacherous confpi- raciesboth oi GENEf^A and ROME. There is but one Objeftion , that I know of, againll all this from the Do- ftrineof our Saviour, and that is, that he Teems to difallow that very authority which isexercifed hy fecular Princes-^ and therefore cannot be thought fuch a fe- vere Preacher of obedience & fubjeftion : for Authority and Subjeftion are corre- lates, they have a mutual refpecl: to each other; and therefore they mufl: ftand or fall together. There is no authority where there is no fubjefticn due,& there can be no fubjeftion due where there is no ^^ The Cafe of Kefijiance of no authority. And yet this is the Do- ftrine which Chrift taught his Difciples, 7.0 Mat.'L^,'L6^xy,'Liv. Te know that the princes of the Gentiles exercife domi- Ttion over theryj, and they that are great, exercife authority upon them. But it fhaU not he fo among you : hut whofoever will he great among you, let him he your mini^ fier. And whofoever will he chief among you^ let him he yourfervant. Even as the Son of man came not to he miniflred untOy hut to minijlerj and to give his life a ran' fom for many. This text has been prefs'd to lerve as many ill purpofes, as mod texts in the Bihle ; and therefore de-" ferves to be carefully confidered. Some hence infer, that it is unlawful for a Chriftian to be a Magiftrate, or a King, As if our Saviour either intended that humane focieties fliould be deprived of the advantages of government, which is the greateft temporal blefling and fecu- rity to mankind ; or had made it neceC fary that fome men ihould continue Heathens and Infidels, that they might govern Chriftians : which I doubt would be a fore temptation to many to renounce Chriftianity, if they could gain a temporal Crown by it. Others from hence conclude, that there the Snprcjj/e Ponders, ^i^ tlicrc muft be nofuperiority of degreehc'" tU'Ccnthe Minillcrs of the Goli'Li, but they muft be all equals as if becauie the Apoftles were to be all equ:.l , without any fuj^crionty over each Giher, there- fore they were to have no fuperiority o- ver inferiour Minifters. As if becaufe the Apojlles might not exerciie (uch a fecular power and fovcraignty as the Kings of the Gentiles did, therefore there mult be no different degrees of power in the Minifters of the Church; that is, that becaufe tecular and fpiritual power differ in the whole kind, therefore there are no different degrees of fpiritual pow- er. As if Chrifl Jiimfelf were not fu- periour to his Apoftles, becaufe he did not afTume to himfelf the fecular autho- rity of eartnly Princes , but came not to be miniftred unto, but to minifier, as he commands them to do according to his example. Others conclude, that at leaft Chri- (lian Princes muft not ufurpfuch a fove- raign, and abfolute, and uncontroulable power as i\\Q Princes of the Gentiles did , but muft remember that they are but the Publick Servants and Minifters of the Commonwealth, and may be refi- fted, and called to an account by their F people 66 Th(^ Cafe of Kef fan ce of people for the malc-adminidration of government. But how they infer this, 1 confefs, 1 cannot tell : for ic is evident our Saviour docs not here fpcak one word in derogation to that civil power and authority which was cxcrcifcd by fecular Princes. He tells us indeed, that the Princes of ihe Gentiles exercife Jo' minion over them, and they that are great, exercife authority upon them : But does he blame the exercife of this authority ? Docs he fet any narrower bounds or li- mits, than what tiie Heathen Princes challenged ? By no means ; he fays not one word of any fuch matter. St. Ulat" thew indeed expredes this power of Princes by ;'j^7«>iup»siJs'75i»,and ''-5«r4«iite wifdom to have laid a more glorious and trium- phant fccne of our redemption ? was there no pofTible way , but the condef- cenfion and fufferings of his own Son ? Let thofe fay that, who dare venture to determine , what infinite wifdom can do. It is enough for mc to know, that Chrifi: took fuch a mean and fuffering perfon upon him, becaufe it was mofl: a- grceable to the Religion , which he preacht, and of which he was to bean example ; and therefore though Chrift fufiered for other reafons , and to other ends and purpofes , than we do or can fulTer , yet his fuflerings are an exam- ple to us, becaufe God chofe to fave and redeem us by the fufferings of his Son, not otily that he might expiate our fins by his blood, but alfo that he might be an example to us of meeknefs, and pa- tience, and fubmiffion to the Divine will, and fubjeition to government^even in the moft unjuft and infamous fuffe- rings. 3. We may confidcr further , that Chrijl's fuflering in obedience to the will and appointment of God, does nor make him unfit to be our example. For G though 8 2 The Cafe of Kcfjiance of though God has not fo peremptorily de- creed, that'al! Ghrifliansihoiild ru(]cr,as he did thiit Chrift Ihould fuller , yet whenever we aie called forth to fulTer, (as we always arCjWhen we cannot avoid fuflering without refilling a lawful Au- thority )our fufferlngs are as much the ef- feftsof God's decree and appointiT!ent,as the fufRrings oi Chrift were; and infuch cafes every C/;r//7/^« may, and ought to fay, as his Lord did. The Cup ivhich my Father hath given me fballl not drink it ^ Thus St. Veter exprefly tells the Chri- Jlians to whom he wrote , end gives it as a reafon , why they Ihould fuller pa- tiently , even for doing well. For even hereunto, were you called ^ hecauje Chrifl alfo fuffered for us, leaving us an example, that we j]:ould follow his Jteps, i Pet.z.zi, Now calling in the New Tejfament figni- fies the choice and eletlion of God, and al- ways fuppoles a divine decree , appoint- ment, 2JViA conflitution, as the foundation of it. Thus St.FW tells us, that the gifts and calling (.cx«^o of God are with- out repentance , ir Rom. 29. that is, that decree he made to chopfe the pc- flerity of yi/5/-^/A7w for his people, which ftill intitled all thofe of them to the blcffings of the Gofpcl, who would be- lieve the Supreme Foivers. 83 lieve in ChriJL Thus the llafc ofChri- ftianity is our calling, and holy calling, xTim. I. 9. 3 Heh. i. bccaulc it is the ivay and meiws God hath chofcn nnd ap- pointed for the Salvation of Mankind : andChiillians are often fti led thcCz/IW, becaufe God has now decreed to chufe all thefmcere Difciples ci' Chrift , as he formerly did thepofterity of Abraham, to be his peculiar people ; and through- out the Scriptures of the New Telta- mcnt, God is never fa id to c^/?, nor any one to be called of God, but with rcfpedt to fome divine decree and coriflitution ; and therefore when St. Peter tells the Chriftians, that they are called tofuffer, it fignifies that God hasappomted them to it, by his pofitive will and decree. This vSt. At/^/difcourfcs more at large in his Epiftle to the Romans , and com- forts them under their fufferings from this very confidcration , tliat the fwiife- rings which they underwent, nere not theeflefts of mecr chance and accident, nor of the wickednefs and injulticc of men , nor barely of Gods permiflion, but of his decree and appointment; and therefore they might certainly con- clude , that what ever their fufrerin2;s were, they fliould turn to then* good, G z 8 Rom. ' 8a The Cafe of Ktf fiance of 8 Rom.^%, 29, '50. And we know that all things work together for good to them that love God , to them that are called accor* ding to his purpofe^ -nic yxiri -tf.^iTjy x\»to7c, to thoje who are called , that is, toiuflcr, which is the argument the Apojlle is dilcouriing of, according to his w lil and plcafure and appointment. Sufferings are not for the good of all profeft Chnftians , for they may tempt Hypocrites to renounce their Religion, and great and fevere fuflcrings may be too powerful a temptation ior weak though fincere Chriftians; and there- fore when, the rage and mahceof men boils and fwells , God fets bounds to it, and does not ruffer thefe peri'ecutions andaffiiftions prom ifcuou fly to light up- on all Chriftians , butexercifeth a very particular providence in chufing out fit perfonstofuffer, in directing the ftorm and temped of Pcrfecut ion to fall where he pleafes, upon (uch Perfons, who are armed with laith and patience to refifl: its fury,and to bear and conquer its rage. And fuch perfons , whoaie thus ap- pointed, w ho are thus called by God to fufier, lliall be fure to conquer , and to receive the reward of Conquerours. For thu^ihe ApofHeadds, For whom he did the Supreme Powers, 85 d/fl foreknow , he aljo did pre defl 'mate to he conformed to the Im,ne of his Son, that he might he the flrjl-horn among many brethren. This conformity to the Image of Chnfl in this place, does plainly fig- nifie a conformity to him in fufferings, as is evident from the whole fcope of the place. Someperfons it feems there - are , whom God docs predeftinate or fore-appoint to be conformed to the fuf- ferings of Chriil : for this is not the adual portion of all Chriftians, though it is the condition of our Difciplelhip ; and they are thofe whom he did fore- know. No\v the fore knowledge of God includes his choice and eledf ion ; liC chufes out of the body of Chriflians, fome fit perfons to make his Martyrs and ConfefFors, to be examples of Faith and Patience and Courage to the world. And whom he did predeflinate, them he al- jo called ; and whom he called, them he aU fo jujlified ; and whom he jujlified them he alfo glorified', that is,tho(e pcrions whom God thus chufes , and preordains to fuf- fer as Chrifl: did, in time he calls forth to fufl'er ; and wlicn he decs fo, he 7///?//^.? them, that is , he brings them ofi with triumph and victory , and owns and ap- plauds their Faith and Patience, For G 3 fo 85 The Cafe of Kcfiflauce of fo cAxcu-:* fomctimcs fignifics; and tlicrc- fore to be jullified , is expounded by to conquer and overcome, 5 Rom..\. That thou might eft he j;-(ft'ijied Civa d-i^^^i^f^M) in thy fayingSy and wiqJ.Heii overcome when thou art judged. And indeed this is properly to he JHjtJfied in any trial or coinbate, to overcome and conquer ; and that God who gives the vidory, gives the reward too ; and whom he juftTfiesM\tm he alio glor}fies:\\\\\c\\ feems to relbr not to thofe rev\ards which are common toallChri- ftians, but to fome peculiar degree of glory, which is prepared tor luch Con- querours,as the Apofile fpcaks ; Iffo he, that wefnffer with him , that ive may he alfo glorified together y ly v. So that though God has not made us flaves and vaflals to the biumour of every Tyrant , yet all tlieaftliclionsandfuffc- rings of Chrifdans , efpecially thofe, which bcfal them on the account of Re- ligion , are as particularly ordered and determined by God, as the fufieringsof Chrift himrelf were: and therefore there is no diflerence upon this account be- tween the fuflcrings of Chrifl, and the lufTerings cf his Difciples; and there- fore though Cirdft came into the world on purpofc to fufler in obedience to the Pi- I the Supreme Powers. 8/ Divine will , this docs not make iiiin ever the Id's fit to be nn example to us. Nay, his obedience to the will of God in ruflering the Iiardell things from the mofl: unjuil and Tyrannical powers , is an example to us of tlic fame patient fudering, and fubmiffion to the will of God. It is true , none of us in particular can know that God has decreed , that we fliall fuffer fuch or fuch things, and from fuch or fuch hands, as our Saviour did ; but yet this we know , that it is God's will and pleafure, that we lliould patiently endure thofe fufferings, which we cannot avoid without fin; and fince he has forbid us by exprefsLaws to rc- fift the Iiigher powers , whatever fuffe- rings cannot be avoided without refifl- ance, it is God's will and pleafure, that wefhould fubmit to them. And fince none of thcfe fufferings, w hich are una- voidable to us, befil us without the par- ticular decree and appointment of God, we have reafon in imitation of our great Mafter.to fubmit to them with the lame cheerfulnefs and felf-rcfignation as he did. There is fomething indeed in the ex- ample of our Saviour , Vvhich in our G 4 cir- 88 The Ca[cofKefi]\ance of circumftances we are not bound to imi- tate. For he punctually knowing, what God's will and pleafure was concerning him , voluntarily chofe that condition, which he lb well knew , God had allot- ted for him. He freely chofe a mean and fervilc fortune , he chofe fuffering and death ; when his time of oiTering up himfelf was come , he went up to Jerufalem on purpofe to die there : but we are not bound to choofe poverty i;nd difgraceand fuffering , we arc not bound, voluntarily to deliver up our felves into the hands of T^r^;^^; and Per* fecutours , who thirft alter our Blood. We may and ought to ufe all juft and ho- ned arts to make our condition eafie and comfortable in the world , and to avoid the rage and fury of bloody men , bc- caufe we cannot tell , that it is the will and appointment of God, that wefliall fuffer,till our fufferings are unavoidable ; and then when we muft either fuffer or fin, when we muft either renounce our Religion, or refift the powers , we muft embrace fuffering and (ieath,as that por- tion, which God has allotted for us. I ihall onely obferve, by the way, what a mighty lecurity this is to all goodChnftians, how alfolute ox tyran- nical the Supreme Forvers. 8p nical foever the power be under wliich they Hve ; that they are fate in God's hands, and all the Powers of men and Devils cannot touch them,till God by a pofitive decree appoints and orders their Ibffering. There could not be greater nor more abfolute Tyrants than the Roman Emperours were a: this time, and yet they had no power over the mean- eft Chriftian,but by an exprefs commif- fion from Heaven. This is the fpecial priviledge of the Chriftian Church a- bovc the reft of mankind , that they are God's peculiar care and charge ; that he does not permit any fuflerings or perfecutions tobefal them, but what he himfelf orders and appoints. It is a great fecurity to the World, that there is no evil happens to men but what God permits, and that he '^permits no- thing but what he can over-rule to wife and good ends ; but it is a greater happinefs to have our condition imme- diately allotted by God. God may permit a great many evils to befal us in anger and difpleafure ; but u hen he takes us into his immediate protcftion, and under his own government, what- ever evils he appoints for us, whoever are the inftruments of them, are cer- tainly po T^he Cafe of Refijia?2ce of tainly for our good : and therefore there is no fuch danger in the Doftrine of Non-refijiance, as lome men imagine. How ahjoluteiOQ.WQ'c this may be thought to render Princes ^ fincereChriftians can fuffer nothing by it : for they fliall fuf- fer nothing, more nor !cfs, than what God appoints for tlicm to fuffer. a. It is alfo urged againft the obli- gation of our Saviour's example to fuf- ter as he did, that Chrift by his ftatc of fervitude and fuflerings, has purchas'd liberty for us ; and that not onely a fpi- rltual and internal, but an external and civil liberty. We are no longer bound to fubmit to ufurping and tyrannical powers , when we have flrength and power to deliver our felves from that neceflity. There is no help for it, but men who are weak and unable to refift, mufl obey and fufler ; but this is mat- ter of force, not of duty: We are now bought with a price, and therefore muft not chulc a ftate of fubjeftion and fer- vitude to men. I. Now in anfwer to this, w^e may confider firft , that this obedience and fubjection to Soveraign Princes , either was a duty before Chrift's appearing in the world, or it was not. If it were not^ t}^ Sifpremc Powers. fiot, then oiir dcr^^cnnce from this I'ub- jcdion toFrr,ice:^ n no part ot that li- berty which Clvift iias purclias'd for U9, becaufe it was che natural right of mankind before ; and therefore there was no need of Chnft's dying to pur- chaie this, which he cannot give us a greater righn to than we had before his death. li fubjeftion and Non-refijlance were our duty before, and ceafes to be our duty now, then Chrift by his death has cancelled the obligations of our du- ty, and purchased a liberty and freedom not to do that now which by the Laws of God or Nature we weic bound to do before ; that is, Clirifl by his death has abrogated not onely the Ceremonial, but iome Moral Laws; which lihew'd you befoie was contrary to the nature anddefigne ot his undertaking. 2, It is flrangely unaccountabIe,how obedience to any Law fliould abrogate and cancel it. How Chrifj. by fubjecli- . on to the higher powers, ihculd for c- ver after deliver liis Difciples from the necellity of fubjeftion, and make them free from the authority and govern- ment of Frinces, whenever they diflike their government. A typical Law may be fulfilled and receive its jufl accom- plifliment, p 2 The Cafe of Kejiftaijce of plifliment, and then its obligation ceafes. Thus the death of Chrift fulfilled the Levitical facrifices , and put an end to them : But tlie authority of a moral Law is confirno^d and ftrcngthened, not abrogated and difanulled by great ex- amples. When Clirift quietly and pa- tiently fubmittcd to the moft unjuft fentence, in obedience to lawful autho- ritie, he either did well or ill in it : If he did ill, his example indeed is not to be imitated; but if he did well, how did his doing well deliver us from the obligation ot doing well ? Did his do- ing well, make it ill for us to do as he did ? Why did not his pcifeft and un- fmning obedience as well deliver us from the obligation of all the other Laws of God, as from obedience and fubjeftion to Princes ^ The Ayjtinomia^is inuLcd are fo abfurd as to fay, that Chrifl: fulfilled all righ- teoufnefs in our flcad, and that every believer has fulfilled tlie Law in Chrift; ( and therefore is not bound to fulfil it in his own perfon as a condition of life and falvation. But yet they are not fo abfurd as to fay that Chrifl; by the righ- teoufnefs of his liie and death, has alter- ed tlie nature of good and evil, and can- celled the Supreme Forvers. p2 celled any one La\v of God. The Law is in force 0111, and the dutie is the (iime ; but the Law cannot take hold of them, nor exafta perfonal righteoufnels from them, bccaufe they have already fulfilled the Law in Chrift. But now thefe men muft fay, that Chrift has not onely fulfilled the Law Oi fuhjed ion and mn-refijlartce, as a condition of falvation, but has cancelled it as a rule of life. :;. The death of Chrift could not purchafe any civil rights or liberties vv'hich ue had not before, nor make a- ny change in the external fortunes or conditions of men. The death of Chrift is reprefented in Scripture either as an atonement or expiation of fin, or as the , purchafe and feal of the new Covenant. Now how docs the death of Chrift, by I expiating our fms, deliver us from lub- jeftion to our civil Governours ? What connexion is tlicre between the expia- tion ol our fins, and our freedom from the authorltie of Princes, that he who does one, muft be fuppofed to do the o- ther? ^ And as for the new Covenant, where does that grant any new franchifes and liberties to fubjefts ? Let them produce their new Charter to juftifie their ex- emption pzj. The Cafe of Ref fiance of emption from fubjeftlon to Princes ; let them fliew any one faying in the Gc- fpel of our Sa\ iour, if they can, to that purpofe. What the Dodtrine of Chrift is, you have ah'eady heard ; and when Chrift died to confirm the new Cove- nant in his bloud, it is abfurd to fay that he has purchafed any liberties for us,but what he has exprefly granted to us in his Gofpel. He does indeed promife libertie & free- dom to his fubjects, but it is a libertie of another nature; a libertie from the power and dominion of fin. Te Jha/1 know the truth, and the truth P?a/l make you free ^ 8 John 32. that is, the power of the Gofpel-revelation fliould deliver them from the Empire of their lufts, and give them the true government and mafte- rie of themfelves: And therefore he ^dds, Verily y verily, I fay unto you, li'7jo^ fiever commitieth fen, is thefervant of fin. And the jervant ahideth not in the houfe for ever : hut the f on alideth for ever. If the f on therefore floall rfUikeyou free, ye fimll he free indeed, 3 4 , 3 5 , ] 6 v. But does not St. Paul advife the Co- rinthians to alTcre even their civil and political freedom wlien they can, and that from this argimient, that they are the tthc Snprcnie Powers. c} ^ the freemen of Chrift ? which fccms to intimate, that there is fuch a connexion between our finritual and civil Liber- ties, that it docs not become Chrift's freemen to be flaves and fervants unto men. i Cor. 7. 21, 11,23 v. Art thou called, leing ajervant ? care not for it : hut if thou mayejl he made free, ufe it ra^ ther. For he that is called in the Lord, heing a fervant, is the ^ Lord's freeman : likeivife aljo he that is called, heingfree, is Chrijl's fervant. Te are h ought with a price, he not the fervants of men. But what is it they would prove from thefe words ? that our fubjeftion to men is inconfiflent with our freedom in Chrift ? that the Apoftle exprefly de- nifs. For he that is afervont, is Chrifi's freeman. Or that Chrift , when he made us free, did deliver us from the fubjeftion of men? not that neither. For he doesnotadvifeChriftian fervants to leave their mafters, as he might and ought to have done, if Chrift had be- ftowcd this civil libertie on them ; but he was fo far from this , that when 0- nefimus had run away from his Mafter Vhilemon, and was converted by St. Taih^ and proved very ufeful and ferviceable in the miniftric, vet he would not de- tain p6 The Cafe of Rcfijia??ce of tain him from his Mailer, without ask- ing his leave : which occafioned the E- pittle to Philemon, as you may fee lo, II, ix,C^c. And in this place he ad- vifes the Chriftian fervanrs not to be concerned at their being fervants ; which was no injury at all to their Chri- ftian libertie : But if they could procure their libertie by any fair and juft means, they fliould chufe to do it ; which is upon many accounts more defirable, e- fpecially when Chriftians were fervants to heathen Mafters, as it often was in thofe days. But docs not the Apoflle ^xpreHy tell them, Ye are bought with a price, be not ye the fervants of men? Yes, he does : but fure this cannot fignifie that fervants fliouId cafl: ofF the authoritie of their Mailers. For that is direftly contrary to what he had advifcd them before, and contrary to his own praftice in the cafe of Onefmiis, whom he fent back to his Maflcr Philemon. But all that I undcrftand by it, is this ; that thofe Chriftian fervants who could not obtain their freedom, i-hould yet take care not to be fervants to the lulls and paffions of their Heathen Mafters. For though a flate of civil bondage and llavery the Supreme Powers. c)y llavcry is not inconfiflcnt with their Chriflian libertic, yet to be minifters and fervants to the vices of men, is : And therefore w hen they lay under any luch temptation ,( as Chriflians who ^ ilrvcd Heathen Mafters could not long efcape it ) they mufi: then remember that they are Chrifl's freemen, who were bought with a price; and there- fore muft neither be fervants to their own lufls, nor tothelufts of other men. And the reafon why I chufe this fence of the words, is this; becaufe the Apojlle oppofes being bought with a price, that is, thor being redeemed by Chrift, or being ChriR's freemen,to their being the lervants of men, as inconfiftent with each other. And therefore their being the fervants of men, cannot be under- rtood of civil fervitude, which he before had told them was not inconfiftent with their Chriftian iibertie, but of being fer- vants to the vices of men. But what now is all this to fubjedlion loSoveraigK Princes > Does the Apoftle exhort the Chriflians too to throw oft^ the civil powers ? It \^'as pofTible for ci Chriftian fervant to purchafe his Iibertie, or to obtain it fome other lawful ways; but how can fubjeft^ deliver themfelvcs H from pS T^he Cafeof Kefifla?ice of from the authoritie of Princes? unlefs they go into fome Country where there is no government, or refill and rebel a- gainft the higher powers where they are : Neither of which is agreeable to our Apoftles Doftrine, who would'not allow fervanrs to run awav from their Mafters, much lefs rebel againft them to procure their libertie. • • Nor was the cafe the fame between Chriftian fjojefts and foveraign Princes, ^ and between Mafters and Servants ; and therefore neither is the reafon the fame, why fubjecls fhould defirc freedom from the higher powers. Servants in thofe days were flaves and vadals, and were kept in fuch conilant attendance on their Mafters, that it muft needs be very difficult; befides the other temp- tations they were expofed to, to gain a- ny time or libertie for attending on Chriftian Worfliip, and the inftructions of the Church. But Chriftian fubjcfts are more at their own difpofal, even under Heathen Trinces ; and have all that libertie, excepting the cafe of per- fccu»-ion, which is necellary for the pur- pofes of Religion ; which yet is the one- ly reafon intimated here, why the Apo- ftle advifes fervants to procure their freedom, i{" they can. To the Supreme Ponders. cpp To conclude this Argument ; there were a fort of men, even m tlie Apodles clays , who boafled mightily ot' their Chriftian hbertie, and thought fcorn lor a Chriflian either to be a lervant or a fubjeft. For this reafon St. Paul in this place inftrufts fervants, that their Cliri- flian libertie is not injured by their being fervants : for this reafon are there fucli frequent direftions to fervants to obey their Mafters. For this reafon does St. Peter caution the Chrillians againft this pretence of Chriftian libertie , which fome abufed then , as they do ftill, to the diflurbance of civil governments ; As free, but not ufing your liberty for a cloak of malic ioufnefs, tut as the Jervants of God. H X CHAR rco The Cafe of Kcfijlhicc of CHAP. IV. What iS^Paul Preached ahoitt Non- refijiancc of the Higher Powers. HAving thus concluded what the ,,. ,^ Dodtrine and Example of our Sa- viour \W2iSy about fubjeclion to the high- er powers; let us now confider the Do- ctrine and Example of his Apoflles. Not as if the Authority and Example of our Saviour were not fufficient of it fell' to make a Law , but flood in need of the confirmarion and additional authority of his o\\ n Apoflles ; but we might juflly fiifpc'^our felves midaken in the mean-, ing ofour Saviour's words, or in the in- tention and defign of his fufferings, had none of iiis Apoflles, who were imme- diately indrucled by himfelf, and ac- quainted with the mod fecret myderies of his Kingdom , ever preacht any fuch Do^ftrine as dm,of Si^ije^ion to Princes. And therefore to give you the more a- bundant aflurance of this , I diall plain- 1} fliewyou , that the Apodles taught the fame Doftrine,' and imitated the ex- ample Oi their great Mad^r. I the Sitprcw: Porvers. i o i I fliall begin with St Faul, u ho has ?.s fully declared Jiimfclf in this matter, as it is pollible any man can do by words, I 3 Rom. 1, 1. Let every Soul be juhjeti unto the higher Powers ; for there is no pow- er hut of God : the Powers thjit he, are or- dained of GodVVhofoever therefore reftj}- eth the power , re[i(leth the ordinance of God ; and they that reffl.fhall receive to themfelves damnation. This is a very exprefs Teflimony a- gainfl Refiftance, and therefore I fliall confider it at large ; tor there have been various Arts ufed to pervert every word of it, and to make this Text fpeak quite contrary to thedefign and intention of theApoflle in it: and therefore I ihall divide the words into three general parts. I. The Doiftrine , the Apofllc In- ftrudls them in : Let every Soul lejul- je^ to the higher powers, i. Thereafon whereby he proves and inforccs this *■ Doftrine : For there is no power lut of God ; the powers that he, are ordained (f God. Whofoevcr therefore refijfeth the power , refifleth the ordinance of God 3. The puniihment of furh refinance ^ And they that refifl, jlall receive to them- felves damnation. H 3 I.I I02 The Cafe of Kcjijlanceof I. I iliall begin with .the Doftrinc, That every Soul mufi he fuhje^ to the higher powers. And here are three things to to be explained, i. Who are contained under this general expreflion of every Soul x. Who are meant by the higher powers. 3. What is meant by btingfiijed. I . Who are contained under this ge- neral expreflion of every ^ouly^^^uyj. which by an ordinary Hebraifm , figni- fies every iran. For man is a compoun- ded Creature of Body and Soul , and either part of him is very often in Scripture put for the whole. Some- times Flefli , and fometimes Soul figni- fies the man; and when every Soul is oppofed to the higher power s^ it muft fig- niiieallmen , of what raniv or conditi- on Ibeverthey be, whoare notinveflcd with this higher pow^T. Popes and Bi- JJ:ops and Prie/Is, as well Spiritual is Se- cular perfcns ; the whole body of the People, as well as every fingle individu- al. For when every Soul is comman- ded to be fubjefV, without any excepti- on or limitation , this muft reach them in all capacities and conditions. The defign of the Apoftle,as you fliall hear more prcfenrly, was to forbid all re* the Stiprevie Towers. i refiftance of Soveraign F' ■ he known of any h f^ cr of inen,\vho might lavM_-_^ \\!^c ^ . not to have cxpr^fl it in fuch general terms, as to forbid all without excepti- on. Had St. Paul known the Preroaa- rive of St. Peter , and his Succefiors the Bijhops of Rome^ would he have written to the Chriflians of Rome to be fubjccl to their Emperours, without making any provifion for the greater Authority of their Bijhops ? The reafon he affigns w hy every Soul mufl: be fubject to the higher Pavers y is, lecaufe all powers are of God. So that whoever is bound to be futjedl: toGod, mufl be fubjecl to their Prince, u ho is in God's ftead. And this I think will reach xhtPcpe of Rome , as wcllss any private Chrillian ; unlefs he will pre- tend to more authority on earth , than God himfelf has : for the Pri>:ce has God's Authority, and therefore canncc be rcf'ded, but by a greater Authority than God's. And by the fame reafon, if the whole body of the people be fub- jecl to God, they muft be fubjecl to their Prince too, becaufe he afts bv God's Au- thority and CommifTion. Were a So- veraign Prince the Peoples Creature, H 4 that 104 '^^■^^ ^'^f^ ^f ^ ^fiP^^^^^ of might be a good Maxime , Rex major fuigulis, Jed minor iwiver/is, that the King is greater than any particular Subject, but lefs than All together ; but if he be God's Minider, he is upon that account as much greater than all, as God is. 'i\nd that the whole body of the peo- ple, all together, as well as one by one, are equally concerned in this command of being fubieft to the higher Powers, is evident from this confiderarion , that nothing lefs than this will fecure the peace and tranquillity of humane So- cieties. The refinance of fingle per- fons is more dangerous to themfeives than to the Prince, but a powerful com- bination of Rebels is formidable to the mod puiflant Monarchs. The greater numbers of Subjefts rebel againlt their Prince,the more do they diflrcfs his Go- vernment, and threaten his Crown and Dignity : and if his Perfon and Autho- rity be Sacred, the greater the violence is , \\'hich is offered to him, the greater is the crime. Had the Apoftle exhorted the Romans after this manner : Let no private and fingle man be fo foolilh , as to rebel a- gainfl: his Prince j uhouill betooftrong ,'^or him.: but if you can raife fufficieot u' forces the Supreme Poivers. lo^ forces to oppolb againft him, if you can all confcnt to Dcpolc or Murder him, this is very innocent and juftifiablc, nay an Hcroical Atchievcment, which be- comes a free-born people : How would this fccure the peace and quiet of the world ? how would this have agreed with w hat follows , that Princes arc ad- vanced by God , and that to rcfift our Prince \s torefift the Ordinance of God, and that fuch men Ihall be feverely pu- niflit for it in this world or the next ? for can the Apoftle be thought abfo- lutely to condemn refinance, if he makes it only unlawful to refift when we want power to conquer ? Which yet is all that can be made of it, if by every Soul the Apoftle means only particular men, not the united force and power of Sub- jefl:s. Nor can there be any reafon affigncd, W'hy the Apoftle Ihould lay fo ftnft a command on particular Chriflianstobe • fubjefl: to the higher Powers,which does not equally concern whole Nations. For if it can ever be lawful for a vohole Na- tion to refifl a Prince, it may in the fame circumftances be equally lawful for a particular man to do it : if a Nation may confpire againil a Prince, who in- vades \ lo6 The Cafe of Kefijlance of vades their Rights , their Liberties , or their Religion , why may not any man by the fame reafon refifl: a Prince , when his Rights and Liberties are invaded ? It is not lb fafe and prudent indeed for a private man to refift , as for great and powerful numbers ; but this makes re- liflance only a matter of difcretion, not of Confcience : if it be lawful for the whole body of a Nation to refift in fuch cafes , it muft be equally lawful for a particular man to do it ; but he does it at his own peril, when he has only his one fingle force to oppofe againft his Trince, So that our Apoftle muft for- ^ bid refiftancein all or none. For fingle perfons do not ufe to refift or rebel , or there is no great danger to \\\^Fuhlkk if they do; but the Authority of Fr/;/- ces, and the fecurity of publick Govern- ment, is only endangered by a combi- nation of Rebels, when the whole Na- tion or any confidcrable part for num- bers, power, and intereft,takeArms a- gainft their Prince. If refiftanceof our Prince be a fin, it is not the lefs, but the greater fin , the greater and the more formidable the refiflance is ; and it would very much unbecomc the gravi- ty and facredncfsof an Apoftolical pre- cept. the Supreme Porrers. I oy cept , to cnjoyn fubjcdion to private ChriilianSjVvho darcnot,who cannot rc- fifl: alonc;buttoleavca powerful combi- nation of Rebels at liberty to refifl-. .So that every Soid mud fignifie aHSuljetls whether finglcor united : for whatever is unlawful for every finglc Perfon con- fidercd as a Subjeft,is unlawful for them all together ; for the whole Nation is as much a fubjefl: to the hi^jer powers , as any fmgle man. Thus I am fure it isin our Government, where Lords and Com- w^wjafiGmbled in Parliament own thcm- felves the Subjeds of the King, and liave by publick Laws difclaimed all power of raifing any VVar either ojfenjive or defenfive againft the King. 2. Let us nowconfider what is meant by the higher powers , [i^'«^a.f c^.(ix^cnif\ which fignifics the fupreme power in any Nation , in whomfoever it is pla- ced. Whether in the King, as in Monar- chical governments ; or in the Nohles, as in Artjlocratical ; or in the People, as in Democracies. At the time ot writing this Epiflle , the fupreme power was in the Roman Emperours ; and therefore when St. Paul commands the Romaru Chriftians to be fubjeft to the higj:er^^--^ .powers^ the plain meaning is, that they flioufd } 1 o8 The Cafe of Kef fiance of be fubjeft to the Roman Emperour. And thus St. Teter explains it, i EpiH. z Chap. 131;. Be fubjeft to every ordi- nance of man for the Lord's fake, whe- ther to the ^/;;g as fupreme, ^v JV?5»^> the word ufed in my Text , as to him who hath a fupereminent po\\'er, and is above all others. It is abfolutely neceflary in all well- governed Societies, that there fliould be iome fupreme and foveraign Power, from whence there lies no appeal, and which cannot and muft not be rcfifted. For otherwifc there can be no end of di- fputes, and controverfies ; men may quarrel eternally about rights and pri- vilcdges, .and properties, and prehemi- nencies ; and when every man is Judge in his own caufe, it is great oddes but lie will give Judgement for himfelf, and then there can be no way to determine fuch matters , but by force and power. Which turns humane focieties into a flatc of War, and no man is fecure any longer, than he happens to be on the prevailing fide. Whoever confidcrs the nature and the end of Government, mud acknowledge the ncccfTity of a fupreme powcr,to de- cide controverfies, to adminifter Jufticc, and the Supreme Towers. 1 09 and to fecure the Publick Peace .-and it is a ridiculous thing to talk of a fupreme power, which is not urtaccountahle and ir^ refijlihle. For whatever power is liable to be called to an account, and to be re- fiftcd, has fome power above it, and fo is not fupreme. Of late years, whoever has been fo hardy, as to aflcrt theDoftrine of Noh- refiJlance\nshQQn thought an Enemy to his Country, one who tramples on all Laws, who betraies the rights and liber- ties of the fubjccVjand fets up for Tyran- ny and Arbitrary power. Now I would defire thofe men , who think thus, to try their skill in framing any model of government, which Ihall anfwer the ends and neceflTities of humane fociety, without a fupreme power, that is, with- out fuch a power, as isabfolute and un- accountable. If there be no fupreme power in any fociety, when ever there happens any difference among the members of fuch a fociety,nothing can be done ; and fuch a fociety is an arbitrary and voluntary, not a governed fociety; becaufe there is no body to govern, and no body to be governed: they may govern themfelves by mutual confent ; but if they cannot agree; no T^ho Cafe ofKefijlafjce of agree, there is an end of their govern- ment. Where there is any government, there mull be fome-body to govern, and who- ever has the power of government,mufl: not be contradifted or refifted, for then he cannot govern;for a power to govern men onely ?v'hen, and in what cales they pleafe to be governed , is no power. Now place this power where you will,in a fingle Perfon, or in the hands of fome feleft perfons, or in the people, and the cafe is the fime ; where ever the power refts, there it is abfolute and unaccount- able: wherever there is any govern- ment, there mud be a lafl appeal, and where the lafl: appeal is, whether to a Prince^ to a Parliament, or to the People y there is foveraign and abfolute power , which cannot be rcfiflied without a dif- folution of government, and returning to a fl:ate of war ; uhich is a direft con- tradidhon to the firfl: infl:itution of hu- mane focieties, and therefore that which cannot be allowed by the fundamental conftitutions of any fociety. The refult -of all in fliort is this : I. That in all civil governments, there muft be fome fupreme and foveraign power. 1. That the very notion of fupreme the Supreme Pon^rrs. uj fuprcmc power is,that it is unaccountable and irrcfilliblc. And therefore, 3. what- ever power in any nation according to the iundamental laws of its govern- ment , cannot and ought not to be re- fifted , that is the fiipreme power of that nation, the higher pwers to which the Apoftle requires us to be fubjeft. ^nd from hence it is evident, tliat the Cromt of England is an Imperial Crown , and has all the rights of Soveraignty be- longing to it. Since according to the fundamental Laws of the Realm , 'the Perfon and Authority of the King is facred and irrefiflible. The Oaths of A/kgiatice and Supremacy^ thofe Laws which declare and acknowledge the King to be fu- preme in his Dominions under God, to have the fole power of the Sword, that . it is Treafon to levy War againfl: the King within the Realm , and without ; That both or either Houjes of Parlia- ment cannot, ncr lawfully may, raife or levy war ajfenfive or defenfive againfl his Majefly, his Heirs, or lawful Suae (for s ; That It is not lawful upon any pretence whatfoever to take Arms againfl: \X\tKing^ and that we mu(t abhor that traiterous pofition of taking arms by his authori- ty againfl his Perfon , or againfl thofe who 112 The Cafe of Kefijlance of who are commiirionatcd by him : Thcfe, I fay,and fuch Ukc declarations as thcfe, both formerly and of late, made by both Houfes of Parliament^ and enabled into publick laws, are a fufficient proof, tliat the faprcme power of thefe Realms is lodged in the Prince. For he w4io is un- accountable and irrefiftible isfupreme. But to avoid all this, there are fome who tell us, that by the higher powers* in the Text, the Apoflle means the Law. For laws are the highefl and mod vene- rable authority in any Nation ; and we ought indeed to be fubjeft to Princes who thcmfelves are fubjedt to the Laws, which they are as much obliged to by virtue of this Apoflolical command as meaner Perfons. For the law is as much . fuperior to them,as they are to their own lubjedfs; and therefore when Fri/^ffi vi- olate publick laws, they are no longer to own them for the Higher Powers^ but may vindicate the lav/s againft them, may defend the legal authority of their Prince againil his Perfonal ufurpations, may fight for the Authority of the King againft his F^a/i^;/. , But in anfwer to this, we may con- | fider, I. That it is evident from the whole context and manner of fpeaking, that fhc Suprch'/e rcnrcrs. i i 5 that the ApolUc docs not here fpcak of Jaws, but Pcribns ; not of Imperial laws , l.ut Ibvcraign Princes. Lau s were never before called thiC higher Powers, neither in fiicrcd nor profane writers ; ic«^'» in the new Teflament always fignifies the authority of a Fcr- fon, not of a law. And hence it Tigni- ficsthe Perfon invefled with this autho- rity. It were cafy to prove this by nu- merous infiances; but it will be fuf- ficient to Ihew, that thus it mull: flgnifte in the Text. Thefe are fuch powers as are of God, appointed and ordained by God ; which I fuppofe docs not fig- nifie the laws of every nation, many of which are far enough from being divine. They aie exprefly called Rulers in the 3 "J, and are the objeft of fear ; which can punilli and reward*: // thou wilt fwt le afraid of the power , ^'^^^ , do that which is goody and thou Jhrdt have praife of the fame. Now I think no law, but the Fower^ which executes laws, can apply puniihments or rewards according to mens deferts : and in the 4 v. this very power is called the Minifler of God, and faid to bear the fword, w hich does not belong to laws but Perfors; and in the Text the Apoflle fpcaks of rcfifting I thele 1 1^ The Cafe of Refiftavce of thefc powers, oppofing force to force. Now though laws may be difobeyed , it is oncly lawgivers and Rulers, who arc capable of rehftance. 2. But however, thefe higher Powers may fignifie Princes and pLulcrs, ;is go- verning according to known laws. No, this cannot be neither, becaufe the Apo- flic fpeaks of fuch powers as were under the government of no laws; asit is fuf- ficiently know n the Rowan Emperours were not ; their will was their law , and they made or repealed laws at their pleafure. This Epiille was wrote either under Claudius or Nero ; and I think I need not tell you, that neither of thofe Emperours had any great Reve- rence for law s, and yet thefe were the liigher powers to whom the ApoflJe commands thcra to be fubjcft : and in- deed, tliough there be a vafi: difference between "^ Prince, who by the funda- mental Conditutions of his Kingdom , ought to govern by laws , and a Prince vvhofe will is his law ; yet no Jaw can come into the notion and definition of fupreme and foveraign Powers : fuch a Prince is under the dircftion, but can- not properly be faid to be under the government of the law , becaufe there is the Supreme Porvcrs. \ j ^ is no fupcrior power to tak'c cognizance of his breach of it; and a law has no authoricic to go'v^ern, where there is no power to j^nilh. But I ihall have occa- fion to dilcourfc this more lar^^elvhere- after. 3. Let us now confider, what is meant by being fubje^f, Now fuhjf:cfi- on, according to its full latitude oi fig- nification , includes alJ thofe duties, whicli we owe to loveraign Princes ; a chearful and willing obedience to all their Jufl: and lawful commands; an humble fubmillion to their reproofs and Cenfures,Correftionsand punilliments ; to honour and Reverence their Perfons and Authority; to pay cudom and tri- bute, and all legal taxes and impofirions, as our Apoftle addes, verfe the 7. Ren- der therefore unto all their dues, tribute to whom tribute is due , cujlom to whom cufiom , fear to whom fear , honour to whom honour. But the principal thing he has regird to in the text, is Non-re- fedance, which is the oncly perfect and abfolute fubjeftion we owe to Princes. We are net always bound to do what they command, becaufe they may com- mand , what we ought not , what we muft not do ; but we are always bound I 2 to 4 1 6 The Cafe of Kcfifta^ice of to be fubjeft, that is , never to refift. Though a Pr/ftce abufc his power, and opprels his lubjefts, we mult not take upon us to riglit ourfelves, but muft leave our caule to God, who is the great Proteftor of oppreft Innocence : tor as the Apoftle tells us. He tkit re^ fijleth the power, refijleth the ordinance of God; and they that rejiji, &c. This is the docirine the^Apoitle teaches , that we nju[i Lefuhjetl to, that is, that we muft not refiit , nor rebel againft foveraign Princes. x. Let us then now confider the rca- fon, whereby the Apoftle proves and intorces this doctrine of fuhjetlion or Non-refi [lance. For there is no power hut of God . the powers that he., are ordained of God. Whnjoever therefore refijleth the power , refifteth the ordinance of Gad, The plain meaning of w Inch is this : That foveraign Princes are advanced to the Throne by God, and are his mini- fters and vicegerents, invefted with his authority and power to govern; and therefore when we refift our Prince, we refift the ordinance, conftitution, and appointment of God. Such men do not refift, rebel, or fight againft man, but God. As he who refifts any fub- ordinate the Supreme Ponrrs. i i J ordinate Magiflrates, refills his Prince, from v\iiom tlicv receive rheir aurho- rity and commiilion. And this js a very lorcible Argument to fuhjection to Frirtces: tor whatever our Vrince be, it is certain, that God has an ablolute and uncontroulable right over us, as being the natural Lord andGovernour of the "^ world ; and if Earthly Princes are plac't in the Throne by him, who is at liberty to put the Government oF tlie world into what hands he pleafes , w ho will dare to oppole God ? or ask him. Why hafl tliou done fo ? Whoever has any fenfe of God's dominion and fovcraign- ry, dares not rebel againft him ; and ne, who believes that Princes are made by e God, w iil no more dare to rebel againft his Prince, than againll God himfeif The Patrons of refijlance have ufcd alF manner of arts to evade the force of this Text, and to make the Apoflles ar- gument fignifie jufl nothing; and there- tore it will be neceffary to confider brief- ly what they fay. I. Then fomeofthemownthe truth jyriu^in pro of what St. FW ailerts, that Soveraign^'^^V/^^^^'' Princes are of God, are advanc't and let ^" ^^* ^' in their Thrones by him ; but then they fay, Princes are from God, no other- I 3 wile /\ 68. ■ 1 1 8 The Cafe of R cfjflaucc of wife than every thing elfe is of God. The divine Providence governs all things ; and Plague and Peihience and Famine, and whatever evil and calami- ty befals a nation, is from God too; but does it hence follow , that wlien God brings any of thefe Judgements upon us, wc mud not Endeavour to remove -them? No more, fay they, does (^ it follow, that we muft not Endeavour to break the Yoak of a Tyrant^ bccaufe it was put ovi by God. That is, in plain Engliili , that w'hen the Apojlle proves, that we muft not refift Trhces^ becaufe they are fet up by God,he does not reafon truly ; for notwirhfianding this, we may refifl: Tyrannkd T rimes , as we would • do the TIague, though they are both fent by God : and I iuppofe thefe men Joelicve that St.Fj^/was no more in- fpired by God, than Frinces are made by him. Oriierwife they might as eafily have concluded , that fince St. Paul founds no doctrine of Non-refi- fiance upon God's authority and domi- nion in advancing Fr/;;r^^, (and his ar- gument muft be good, if he were an inijnrcd man ) that therefore there is fome little diilerence between God's making a K'r^g though a Tyrant , and his the Supreme Powers, i i^ his fending the plague : and any man of an ordinary undcrilanding might gue(s, that when God fets up a King with a fovcraign Power, he fets him up to go\ ern ; and therefore tliough he may prove afcourgc and a Plague, yet he is fuch a Plague, as God will allow no man to remove, but himfelf For it is a contradiction in the naf ure of the thing, to give authority to a Prince to govern, and to leave fu.bjefts at Liber- ty to rcfift. Tyrants are God's mlni- niders, though they be but Executi- oners of his juft vengeance; but an Ex- ecutioner, though he be as dangerous as the Plague, cannot be refificd, \vithout refilling the Prince. z. At other times they teii us, that when St. Paid aflerts , that tbere is no power hut of God-, the powers that he, are ordained of God, he means this onely of the Inditution of civil power and go- vernment, not of every Prince that is advanced to this power. Tiie inftitu- tion of civil government they will al- low to be from God, but they tliink it a reproach to God to own that Tyrants and opprellbrs , wicked and imi)ious Kings, are advanced by God. His Pro- vidence many times, ibr wife reafons, I 4 perm.it s I 2 o The Cafe of Kefi fiance of permits this, as he does all other evils; but they cannot believe, that (uch men are ativanc'c by his council and appro- bation, and pofitive will and appoint- ment. But this admits of various an- fwers. For, I. Can there be no wife reafon given, why God may advance a bad man to be a Prince ^ If there may, then it is no reproach to the divine Provi- dence. TliC natural end of humane fo- cieties is the prelervation of Publick Peace and order ; and thi^ is in fome meafure attained ev^en under the go- vernment of Tyrants. But God lias a lur- ther end tinn this, to blefs and reward a virtuous Nation, or topunifh a loofe and degenerate 3 ge ; and there cannot be a greater bieifing than a wife and virtuous Fr'iKce, nor a greater plague than a Mercilefs 7)r^;?/ ; and therefore V the Providence of God is as much con- cerned in fettinga good or a bad Prince over any people, as in rewarding or luinifliing them. Upon this account, God calls the Kitig C)\ Affyria the rod of his anger ^ whom he raffed i^p for the punifh- merit of an Hypocritical Nation, lo Ilai. f, 6. X. I have already proved, that by the ibc Siiprewc Towers. 1 2 1 tlic Powers m my Text y the J^o/l/e mcnns the perions of Sovera}g>i Princes ; and rlicrcforc accord inii to his Dcxftrinc, t\\o{{: Pr'ir^ces vn ho were then in being, that is, the Romay! Emperors , were ad- vanc't by God; the powers that he, that is, l\\^Pr'inces diXxd Emperors u'ho no'vv govern the world, are ordained and ap- pointed by God. And that thus it is, God hirnfelf tells us, 17 jerem. 5:, 6. / havemarlc the Earth, and olven it unto whom it feemed meet unto me: and now I have given a!l iheje lands into the hands of Nchtichadnezzar King of Babylon my fervant. Thus he called Cjrrn by nam^, many y^ars before he was born, to he his fhepherd, and to perform his pleafure hi rehuildingjeriifalem, 44 Ha. 28. 45". ch. l,i,:5,4. This was the belief of the primitive Chriflians under heatlicn and pcrfecii- ting Emperors. Jertuliian who wrote his Apologie under Scveriis, afierts tliat Ccvjlir waschofen by GoJ, and therefore thit the Chriftians had a peculiar Pro- priety in Cafar^ as being made Emperor by their God. Sed quid ego amplius de religione atque Pietate chriftiana in Im- peratorem^ quern neceffe eH fufpiciamus , lit eum quern Dominiis nojler elegit , & me- rito 122 The Cafe of Repjla?2ce of rito dixer'im , noHer esi m.igis Ccefar , a Deo nojlro conftitHtiis. Tert. Apol. cap.33. and this he al]igns as the reafon, why they honour and reverence , and pray for him, and ars in all things lubjeft to him, •, 3. If thcfe men will grant, the in- ftitution of civil power and authority by God is a necellary reafon why we mufl: not refill thofe who have this power, it fliall fatisfic me ; and I will di- fpute no further, whether by Powers in the Text the Apofile means civil go- vernment, cr the Pcrfcns of FmYd-j, fo long as the Doftrine of I>lon're(iJlance is fecured : but if they will not grant this, then they muft grant, that either the Apofile reafons u'cakly, or that this is not the fenfe of his words. St. Chryjojlom indeed by the Powers that be ordained of God , underftands no more than that civil power and au- thority is from God, as being afraid to own that all Princes , though never fo wicked are appointed by God ; but then he owns the doftrine of Non-refi- Jlance, bccaufe the power is from God, whoever have the poflcfTion of it , or however he came by it. But I think the argument for Nofhrefijlame is much flrongcr, the Supreme Powers. 125 fLrongcr, if wc acknowledge, thatyi?i'^- verai^n Tr'inces thcmfclvcs are appuin- tcdbyGod, and have this power put into their liands by his peculiar and or- dering Providence. 4. Others in plain terms deny, that this is true, that Princes receive their power Irom God, and are ordained and appointed by him, though the words of the Apoftl^ are very plain and exprcfs in the cafe. But let us fet afide the Autliority of the Apojlle a while, and examine why they lay (o. And this they think is ve- ry plain in all Nations, th^t Princes are advanc't to the Throne by the choice and confent of the People^ or by right of hiheritance^ confirmed and fettled by puhlkk Laws , which include the con- fent of the People, and therefore they receive their power from thofe who chofe them; which* is no more than a Fiduciary power^ which they are lyable to give an account of to thofe \\'ho choofethcm. Now. grant this to be true, that Princes are advanc't to the Throne by the People, which will non very well hold in cojiqueHs, nor in hereditary King- doms ; yet, I fay, fuppofc it to be true, llnce 124 ^/^^ Cafe ofKefijiafice of fince it was manifedly the cafe of the Roman Empire y when the Apollle wrote this Epiftle , their Emperors being chofen either by the Senate or the Army ; yet T would defire to be refol- ved in fome few plain queftions. 1. Whether God does nothing, but vviiat he does by an immediate po^'er? Whether he cannot appoint^and choofe an Emperor, unlefs he does it by a rdce from Heaven, or fends an Angel to fet the Crown upon his head ? Whether God cannot h^' a great many unknown ways, determine the choice of the peo- ple, to that Perfon, whom he has beibre chofen himfelf ? May we not as well fay, that God does nothing but miracles, becaufe every thing elfe has fome vi- fiblc caufc, and may be afcribed either to natural or moral agents ? God may chufe an Emperor^ .and the people chufe him too, and the peoples clioicc is one- ly the eifeftof Gt?r/j clioice ; and there- fore not\\ ithflandingall this,Pr/;/r6'j' owe their crowns and ferepters to God: the powers that he are ordained oj God. 2. How does it follow, that becaufe Princes arc chofc by the people , there- fore they derive their power from them, and arc accountable to them ? This is not the Snprojic Powers. 125 not true in humane governments. A City or any Corporation may ha\'e Au- thority to choofe their Magillrates, and yet they do not derive their power h'om their tellow-Citizens , who chofe them, but tromtheii Prince. Thus the People may chufe, but God inverts with power and Authority. For indeed,how can people, who have no power of Go- vernment themfelves, give that power, which they have not ? God is the only governour of the world , and therefore there can be no power of Government, but what is derived from him. But thcfe men tliink, that all civil authority is founded in confent ; as if there were no natural Lord of the world , or all mankind came free and independent in- to the world. This is a contradiftion to what at other times they will grant, that th.e inflitution of Civil power and Authority is from God; and indeed if it be not, I know not how any Prince can juflifiethe taking away the life of any man , whatever crime lie has been guil- ty of. For no man has power of his own life, and therefore cannot give this power to another : which proves that the power of capital pun ifliments can- not refult from meer confentjbut from a 126 The Cafe of Kefijiance of fupcrlour Authority , which is Lord of life and death. If it be laid , that every man has a natural right to defend his own life by taking away the life of any man who injurioufly aflaults him,and he may part With this power of fell-defence to his Frihce , and that includes the power of life and death: lanfwer, 1. Suppofe the Laws of Self prefer- 'vation will juftifie the taking away ano- ther man's hfe in prefervation of our own, yet this IS d. Perfo^al right , which GoJ and Nature has given us ; and un- lefs we can prove, that we have Autho- rity to makeover this right to another, as well as to ufe it our fel ves , our con- fent cannot give Authority to the Ma- giftrate to take away any man's life in our caufc. 2. Tliis natural right of felf-defence cannot be the Original of the Magi- ftrates power, becaufc no man does give up this right. Every man has the right of Self prefervation, as intirc under civil government, as he had in a ftate of Na- * ture. Under wh.at government foever I livej may Hill kill another man, when I have no other way to preferve my own life from unjull; violence by private hands the Supreme Forvcrs. la 7 Iiands. And this is all the Ubcrty any rnan had in a (uppolld flatc of nature. So that tlie Magift rates power of the Sv\'ord is a very dillercnt thing li'om every man's right of feU-prcfervation , and cannot ou'e its original to it. For, 3. The MagiiTratC3 power of the Sword is not mcerly defenfivCyZS the right of feif-prefervation is , but vifidicativey to execute vengeance on evil cjoers; which- power no man has over his equals in a ftate of Nature. For vengeance is an aftof luperiority, and fuppofes the Authority of a Lord and Judge ; and therefore the confentof all Mankind cannot give the [X)wer and authority of a Sword to a Princey becaufe they never had it themlclves. A Prince, as he bears the Svvord , is not the peoples Officer , bur the Minifter of God, a revenger to execute wrath upon him that doth evil, as our Apoillc adds, v. 4. and this is the true r^fon of our lubjection. Where- fore you mud needs he juhjeti, not only for ivrathy hut ciljofor conjc'iencefake. 4. There is another objeftion againft what the Apoflle affirms , that there is no power hut of God ; the powers that he, are ordained cf God. For is the power of victorious Rebels and Ulurpers from God.> 28 The Cafe of Kef fiance of God? did Oliver Cromive// vitcQWQ. his power from God ? then it fcems, it was ' unlawful to refid: him too,or to confpire j againfl:him: then all tliofc Loyal Sub- 1 je(^s,whoretufed to fubmit to him,when he had got the power in his hands,wcre Rebels and Traitors. To this lanfwer, that the mofl: pro- fperous Rebel is not the Higher Powers, while om natural Prince, to whom we owe obedience and fubjeftion, is in being. And therefore though fuch men may get the power into their hands by Gods permifTion, yet not by Gods Ordinance ; and he who refills them , docs not rc- fifl the Ordinance of God , but the u- furpations of men. In Hereditary King- doms, the King never dies, but the fome minute that tiie natural Pcrfon of one A'i;;^ dies, the Crown defccnds upon the next of Blood ; and therefore he who rc- belleth againfl the Father, and murders him , continues a Rebel m the Iteign of the vSon , which commences with liis Fathers death. It is otherwife indeed Avhere none can pretend a greater right to the Crown, than x\\Qufurper ; for there poHeflicn of power fcems to give a right. Thus ma- ny of the Roman Emperours came to tlie the Suprer/ie Towers. r 2y the Crown by very ill mcans.biit when they were polTell oi" it, they were the Higher Powers ; for the Crown did not delcend by hiherit.vjce , but Icnnctiir.es by the EletVwn ot" the Senate , fomc- times of the Army, and fometimes by" force and power , which always draws a confent alter it. And thcretbre the A^ po/l/e docs not direct the Cliriftians to enquire by what Title the Eniperours held their Crown?, but commands them to fubmitto thofe, who had the power in their hands : tor the poflenion oF Su- pream and Soveraign power is T/t/e c-* nough, v\ hen there is no better Title to oppofe againfl: it. For then we muft preiume, that God gives him the irrefi- ftible authority of a Ki^g, to whom he gives an irrefillible power; which is the only means , \('hereby Monarchies and Empires are transferred from one Nation to another. There are two Ex- amples in Scripture which m.anifeftly confirm what I have now (aid. The firft in the Kingdom of Ifrael : after the ten Tribes had divided from the Houfe of Judab, and the Family of David^ God had not entailed the King- dom upon any certain Family ; he had indeed by Ahijah the Prophet prom ifed K aft( r 1^0 T^l'^ Cafe of Kcfrjiance of after Solomons death ten Tribes to Jero* loam the Son ot Nehat, i K'wgs ii. 19. ^c. but had afterwards by the lame Prophet threatned Jeroloam, todellroy his whole Family , Chap. 15-. 10, 11. Baafl:a hdhls this prophecy by thetrai- terous murder of Nadah, (who fuccee- ded his Father Jerohoam in the Ivingdom) andufurpt the governm.ent himlelf, and flew aU Jeroboam's houfe, i8, 19. 1;, This Murder and Treafon is numbred among the fms of Baapa ; tor which God af- terwards threatned to dcftroy his houfe, as he had done the houfe of Jeroioam, 1 6 Chap. V. 7. and yet he having ufurpt the Throne, and got the povver into his hands, and no mnn having a better Title than his , God himfelf is faid to- have exalted him out of theduft, and made him Prince oter his People Ifrael, ■v.z. Elah ii\cccQd;^d Baa/ha, who had no better Title than his Father; and yet 'Zirrni, who llew him,is accufed of Trea- fon for it, V 10. Zhnri uiurpt the King- dom when he had flew his Mailer, but he was only a vain pretender toit,when he wanted power; for when the people who were encamped againfl: Gihhethony heard tint Zimri had killed the King, they made Ow/7 King, and went imme- diately the Suprevie Poivcrs. 131 diatcly and bcficgcd Tirzab , where Zimri had taken poffeflionof the Kings Palace ; who finding no way to efcape, let fire to it hirnfelf , and died in the flames of it. And now Ifrael was divi- ded bet ^veen Owr/ and 77^;;/; but thofe who follov\ed Oniri prevailed againft thofe who tbllowcd Tibni; and Tihui di- ed , and Omni Reigned, v.zi, xz. All which plainly ihevvs, that where there is no regular Succe/Iion to the Kingdom, there poffellion of power makes a King, who cannot afterwards be refilled and oppofed without the guilt of treafonrand this was the cafe of the Roman Empire^ at the writing of this Epillle; and there- fore the Apoille might well fay, That the powers that he , are ordained of God. That whoever had the Supream power in his hands, is the higher poux? , that mull not be refifled. But it was othcrwifeln the Kingdom of Judah, which God hirnfelf had en- tailed on Davids Family , as appears from the example of /^.7y^, v/ho was concealed by his Aunt JehoJhek7,\ind hid in the houfe of the Lord for f\x years. During this time Athaliah reigned, and had the whole power of government in her hands; but yet this did not make K 2 her 1 ^ -, The Cafe of Kefifia7ice of her a Soveraign and irretiftible Frince ; bccaule Joajh rlie Son of Ahaziah , the right Heir of the Crown, was vet alive. And therefore in the feventh yc^njeboi' iida the Pried fet Joafh upon the Throne, and {\z\y AthaliaJjy and was guihy of no Treafbn or RebelHon in doing lo,2 Khgs I r. Which iliews , tiiat no ufurpations can cxtingiiiih the Right and Title, of a natural Fr'ince. Sucli Ufurpers,thougli they have the pollellion of the fupream povvcr,yet they have no right to it ; and though God for wife reafons may fome- times permit fuch ururpations,yet u hile his Providence fecures the Perfcns of fuch depofed and baniihcd Princes from violenf e, he fecures their Tide too. As it was 'vl\ Nehuchadnezzar s vifion ; The' tree js cut dowrjy hut the flurnp of the roots IS left in the earth. The Kingdoryi Jha/l he fur e to ther,^y after that they f!?a/I knoii\ that the Heavens do rule, Dan.4.2 6. 3. The Apofiie adds the punifliment of thofe, who refifi: the/^/ei/^v Powers : They that rejijl^jhall receive to themfehes ifamyiationM^ bitn\\)y kp/aw: jadgment and damnation, it is plain the Apollle means the puniflimcnrs of the other world. Profperous Rebellions are not alv\'ays puniiht in this world, but they are in the next. the Supreme Foivcrs. I 55 next. And therefore wc mud be fub- jeft not oiily lor wrath. for fear of men ; but out ot Confdence to^vards God,and a reverence of bJs riglnccus judg- ments. The fum of all in fliort is this. That all men, whatever their rank and condi- tion be ; not only Secular, but Spiritual Perfons ; not only private mcn,but Sub- ordinate Magiftrates; not only finglc men, but whole Bodies and Communi- ties , the united force and pou er of a Nation , muft be fubjeft to Soveraign Princes ; that is, miufl: obey all their juft and liuful commands , arnJ patiently fubmit even to their unjuft violence, without making any rcfiftance, without oppofing force 10 force,or taking Arms, though It be only in their own defence. For Soveraign Fr'inces are made and ad- vanced by God, who exerciicth a parti- cular providence in the difpo':'.! of Crowns and Scepters , and over-: uleth all external and fecoad caufes, to fet up fuch Princes as he himfclf has firfl chofe ; and therefore he that refifteth, refifieth not Man,but God ; he cppoieth the con- ftitution and appointment of the Sove- rain Lord of the world , who alone is our natural Lord and Governour, and K 3 who i^A The Cafe of RcfiJiiVice of who alone has right to put the govern- ment of the world into what hands he pleafes ; and how profperous Ibcver fuch Rebels may be in this World, they fliall not efcape the Divine Vengeance and Juftice , which will follow them into another world : they fhall receive to themfelves Damnation. This was St. PauFs DoGrine about fubjeftion to the higher powers; and he did not only preach this Dcftrie him- ftlf , but he chorges Timothy and Titus, twoBifliops whom he had ordained,thc one Bijhop o'l EphefuSylho other o( C re te^ to preach the fame. Thus he charges T/^^/j, to pat them in mind to he fuhjecl to Principalities and Powers^ to obey Magijlr ate s. to he ready to every good work, 3 Titus i. When he commands him to put them in mind to befubjecl, hefuppofcs, that this is a known duty of the Chriftian Religion, and a duty of fuch great weight and moment, that people ought to be fre- quently minded of it ; that the BiHiops and Miniflers of Religion ought fre- quently to preach of it,andtoprefsand inculcate it upon their hearers. For it is a great fcandal to the Chriftian Religion, when this duty is not obferved : and yet in the Supreme Foyvcrs. l 3 ^ in many cafes this duty is fo hard to be obfcrved,& requires fucii a great degree of fell-denial and refi^-nation to t!;e uil! of God, and contempt of prefent things, that too many men are apt to forget ir, •and tocxcufe themfehcslrom ir. And therefore St.f'W gives t'lis iti paiticul::r charge to 77/^i , and in him to aJl the Bifhops and Miniflers of the Gofpei, to take fpecial care to infl.ru6i people u ell in this point, and frequently to rcnev/ and repeat their exhortations ; cfpccialiy when they find a bufie, faclious, and le- ditious fpirit abroad in the world. Thus he inflrufts Timcthy the B/fl^op of Ep}?efus, I Tim.z. 1. I exhort there- fore, that firjl of all, fuppl'icat ions prayerSy interceffioyiSy and giving of thanks, he niade for all men ; for Kings and for all that are in authority, that we may lead a quiet and peaceable life , in allgodlincjs and hone- fly- But you will fay, What is this to fuch anabfolute fubjcftion to Princes as in- cludes Non-refidance in it ? cannot we pray for any man, without making him our abfolute and Soverain Lord ? are u e not bound to pray for all our Enemies and Periecutors ? and dojSour praying for them, make it unlawful to rcTift and K 4 oppofe I ^ 6 The Cafe of Kefijlance of oppofc their unjuft violence ? How then can you prove from the duty of praying for Kings , that it is in no cafe lawful to refilt tliem ? if it were lawful to re- fill TyanmcalTrinces , yet it might be our duty to pray for them. And there- fore though it be our duty to pray for Yrinces, it does not liencc follow , that we may in no cafes lawfully refifl: them. In anfwer to this,! grant, that praying for any m.an, nay praying for Kings ?iX\A frinces cannot of it felf prove, that it is unlawful to refift them , if it otherwifc appear, that refiftance is lawful ; but if it be our duty to make (upplications, prayers, and interceflions for perfecuting Frinces, as the Apodle commands them to pray for the Roman EmperorSy who WTre profefl: enemies to Chriftianity ; tliat is, if they muft beg-all good things for them, a long and happy and profpcr rous Reign , w hich is included in intcr- ceffions and prayers; this ftrongly infers, that they muft not refift their power, nor undermine their Thrones. For we cannot very well at the fame time pray for the prosperity of their government, and endeavour to pull it down. The Apoftlc did not underftand thofe con- diriona! Prd^i^ers , that God would Con-- uert the Sjipreme Powers. 157 z^ert or Confoioid them ; ^ prayer y\\\\VQ\\ thanks be to God, was never found in any Cliriftian Liturgie yer ; which pofF:- bly is one reaion , u hy fome men are no great Friends to Liturgies. And when the Apollle direOs ihum to pray for Kings and all that are in authority y that they mufl live qiuet and peaceable lives in all godlinejs and honejly , that is, that they might enjoy peace and fecuri- ty in the proteflion and praftice of the trueRchgion ; this feems to im[)ly, that when they are pcrfecLited for their Reli- gion , which was the cafe at that time, they mud pray for perfecuting Princes, that God would inchne their litarts to favour his people ; but muft not fight a- gainfl them. This is the only direftion the Apollle gives them in the cafe ; and w^e may reaionably fuppofe, that liad he known any other , he would not have concealed it. If it is always the duty of Chriftians to pray for the profperous and flourifliing fiate of the Empire, as by this Apollolical exhortation it ap- pears to be , it could never be lawful for them to refiftthe powers: for I cannot underftand how any man without mock- ing Almighty God, can pray for the prcfperity of his Prince, and the good ilic- 1^8 The Cafe of Kefijla^rce of fuccefs of his government, at the fame time,\vhen he rights againft hhn. When St. Paul had fo treely and openly decla- red againft refifting the higher powers, which Trmothy , who was his Scholar and Companion , and fellow-labourer, could not but know ; what other inter- pretation could he make of the Apoftles exhortation, to pray for Kings , and all that are in authority, that we may live -quiet and peaceable lives in all godlinefs and honefty, but only this, that prayer is the lad and only rem^edy that we can have againft perfecutlng Princes ? Had it been lawful for them to refift, it had been a more proper prayer, that God would give them ftrength and courage and counfel to oppofe all his and their enemies : that he would appear as mi- raculoufly for their defence , as he for- merly did in figliting the Battels of //- rael; that he would fet Chrift upon his Throne, and make all the Princes of the earth give place to a more glorious Kingdom. Time was, when it was ail one, whether he favcd with many or a few. He knew how to deftroy potent and formidable Armies, without any humane ftrength and power, or by fuch weak & contemptible mcans,as referved the the Supreme Powers. i^p the glory of the victory intirc to him- fclf : and he is the lame ilill that ever he was, and his power is the fame. But St. Fiii'il very well knew , that it was not lawful for them to pull Emperours out of their Thrones, to give any di- ilurbancc to civil powers , or to at- tempt any changes or innovations in go- vernment; and therefore fmce they muft fubmit to fuch Princes as they had , there was no other remedy left them, but to beg of God fo to incline the hearts of Princes , that they might enjoy a quiet and peaceable poffeflion of their Religion , even under Pagan Princes. For as much as fomc men of late days profanely fcofF at prayers and tears , thefe have been always thought the one- ly remedy the Church has againft per- fecu ting powers ; and it feems St. Paul thought fo too, for he prelcribes no o- ther ; and yet he does not allow them to pray againft the King neither,but ex- horts them to pray for him , and that they might enjoy peace and fccurity un- der his Government, CHAP. lAO The Cafe of Kefiflauce of C H A P. V. St. PetcrV DoSirhie about Non- reftjia?ice. H Aving heard what St. Paul's do- ftrinc wasr, let us now confider \vhat St. Peter taught about this mat- ter : he had as much reafon to learn this Icflbn as any of the Apoftles, our Sa- viour having fevercly rebuked him for drawing his isvord againft the lawful powers , as you have ah*eady heard. And indeed, his rafli and intemperate zeal in this aflion cofl: him very dear ; for we have reafon to believe, that this was the chief thing, that tempted him to deny his Majler. He was afraid to own himfelf to be his Difciple, or that he had been in the garden with him ; becaufe he Was conlcious to himfelf, that by drawing his fword, and fmiting the fervant of the high Pried, he had incurred the penalty of the law , and had he been difcovered, could expedt nothing lefs, but to be fevercly punidi't for it, it may be to have loft his life for his the Sitpreme Porvcrs. I a i his rcfiflancc. And indeed, this has ve- ry ottcn been the fate ot thofe men , who hive been tranfportcd with a boi- flrous and intemperate zeal to draw their fwords for their Miifler and his Rehgion againll the law ful powers, that they commonly deny their Mafter, and dcfpifehis lleligion,beforethcy put their fwords up again. But St. Peter having by our Sa- viour's reproof, and his own dear-bought experience learn't the evil of refiftance, never drew his fvvord more, and took great care to inf\rucl Chriflians not to do fo , I Peter 2. 13, 14, 1 5*, 1 6. Suh- mit your fehes to ez-ery ordinance of man for the Lord s fake, whether it he to the King asjiiprenie ; or unto GovernourSy as to them that are fent ly him, for the punifh' ment of evil doers, and for the praife of them that do well. For fo is the will of God , that with well doing, ye may put tofilence the ignorance of foolijh men. As free, and not ufing your liberty as a cloak of malicioujnef , hut as the fervants of God. This is the very fame Doctrine , wiiich St. Paul taught the Romans: Let every for.l he fuhject to the higher Powers ; for th.c fame v>'ord is u(cd in the ori- 142 Tf^^ C^f^ ^f Kefijiarice of original ^^tcw^xt^ and yOTT«A.-/r!>.«, and there- fore to fubmit and to be fubjeft is the fame thing, which, as St. /^W tells us, fignifics Non-refiflance. Onely as St. Paid fpeaks oncly of not refilling the High- er Powers, that is, Emperours and Sove^ raign Princes, herein including all thofe, who aft by their Authority ; St. Peter ^ to prevent all cavils and exceptions, dl- flindlly mentions both, that we muft fubmit to all humane power and autho- rity, not onely to the King as Supreme, that is, in St Paul's phrafe, to the High- er Powers, to all Sover^aign Princes who are invefted with thcTupremc Autho- rity ; but alfo to thofe, w ho arefent by himy who receive their Authority and commillion from the Soveraign Prince. St. Paul tells us at large, that a/! pow- er is of God, and that the power is the Minijier of God, and he that refifieth the power, refifieth the ordinance of God \ and therefore we must needs hejuljetl^nct one- ly for Wrath ^ that is, for fear of being punifli't by men , hut aljofor Conjcience fake, out of reverence to God, and fear of his Judgement. This St. Peter com- prifes in one word, which includes it all; Submit your lelvcs to every ordi- nance of man for the Lord's fake : for how the Supreme Poivcrs. 145 liow is God concerned in our ol)cdicnce to Princes, if they be not his Miniflers, who are appointed and advanced by him, and aft by his Authc rity, and if it be not his will and command, that we ihould obey them ? and therefore he addes , for this is the mil of God, that with well doing, that is, by obedience and fubjedlion to Princes , ye may put to fi- knee the ignorance of foolifh men, that is, that you may put to filence thofe foolifli men, who ignorantly accufe you, as tbnd of changes, and troublefome and dangerous to Government. But then St. Peter obferving, that Chriftian Li- berty was made a pretence for feditions and treafons, he cautions them againft that ahb. As free, but not ufingyour liler^ ty for a cloak of Malicioufnef^^ that is, to cover and excufe fach wickedncfs as Rebi'lhon againft Princes, lut as thejer' vants of God : You muft remember , whatever freedom Chrifl: has purchas't for ycu, he has not delivered you from obedience and fubjeftion to God ; you arc his fervants dill, and therefore mufl be fubjedf to thofe, who receive their power and autliority from God, as all Soverajgn Princes do. This is as plain, one would think, as words 1 44 The Cafe of Kefijia?7ce of words can make it ; but nothing can be fo plain , but that men who are unwil- ing to under Hand it, and who fet their v/its on work to avoid the force and evi- dence of it, maybe able to find fomc- thingtofay, to deceive themfelves, and thofe who are willing to be deceived : and tlierefore it will be necclTary to confider, what falfe colours fomc men have put upon thefe words, to elude and baffle the plain fcope and defigne of the Apoftlein them. As firft, they obferve, that St. Petey calls Kifigs and fubordinate Governours an ordinance of man, or a humane Crea- ture, o^v^^r^Tjir, x-w^f. and from hence they conclude that Kings are onely the peo* pies Creatures ; they are made by the people , and receive their power from them, and tlicrefore arc accountable to them if they abufe their power. In an- fvver to this,we may confider, I. That this interpretation of St.Pe-^ ters words, is a direct contradiction to St. FauU who exprePiy alTerts, that there is no power but of God, the powers that be are ordained of God : but according to thiscxpofition oi humane Creature, ox the Ordinance of Man, there is no ]>o\vcr of God, but all power is deritcd from the the Snpre/j/c Porpcrs. fAc^ the People. Kings and Princes may be cliolcn Ly men, as it is in RletVive King" Joms, and as it was at that time in the Roman Empire ; but they receive their power from God, and thus.St. rWand St. Peter may be reconciled : but to af- firm, that vSt. Feter calls Kings an Or- dinance of man, becaufe they receive their power and authority from men , is an irreconcilable contradiction to St. Paul y who affirms, that they receive their power from God, that they arc God's and not the peoples Miniflers. Now though St. Peter and St. Pad did once differ upon a matter of prudence, it would be of ill confequence to Re- ligion, to make them differ in fo mate- rial a Doctrine as this is : and yet there is no way to reconcile them, but by ex- pounding St. Peter s words fo as to a- gree with St. Pads ; for St.Pads words can never be reconciled with that fence, which thefe men give of St. Peter's ; and that is a good argument to me, that is not the true interpretation of St. Peter ; for I verily believe , that thefe two great Apofllcs did not differ in this point. X. St. Peter exhorts thcrli to fulmit to every ordinance of man for the Lord s L fake. \^6 The Cafe of Kejijianee of fake; which plainly fignifics, tliat what- ever liand men may have in modelling civil governments, yet it is the Ordi- nance ot God, and Frhces receive their power from him. For it is no a£t of difobcdicncc to God to refifl our Prime, nor of obedience to God to fubmit to him, if he does not derive his power from God , and aft by Iiis Authority and commiOlon ; efpecially in fuch cafes, when he oppofcs the Government of God, and the intcrefl: of Religion ; and opprelles not onely God's Creatures, but his moil faithful and obedient people , v\ ho are his peculiar care and charger in fuch cafes as thefe , if Princes do not receive their power from God, they are oppofite and ri\'al Powers, and we can no more fubmit to them for God's fake^ than we can fubmit to a Rebel for the lake of, that is, out of duty and loyal- ty to our natural Prince. And therc- f )re wlien the Apoftle exhorts them, for God\s fake to fubmit to their King, he plainly fuppofes, what Si, Paul did particularly cxpiefs, that Kings receive -their pou'er from God, and therefore arc God's Miniflcrs, even when they abufe their power ; and he that refifls, refifls the Ordinance and Authority of God. 3. But ibc Suprcjjie Torvcrs. 147 V P^ut fuppote we fliould grant, that when St. reter calls Kings the Or- dinance of man, he means, that they receive their pov\'er and authority from men ; yet I cannot fee, wliat good this Will do them : for he plainly difowns their confequence, that therefore rr'mces are accountable to the People , as to their ruperiours,and may Lc refiftcd, de- pofcd, and brought to condigne puniih- ment, if they abule this power; as will appear from thefe two obfervations. I. That he gives the King the Title of fupremCy. ^W^ys^-^fy who is above them all, and is inverted with the fupreme and fo- veraign power. Now^ the fupreme power in the very -notion of it, is irrefiflible / and unaccountable; for otlierwife it is not fupreme, but fubject to fome fupe- riour jurifdidion ; which it is evident- ly known the Roman Emperours , of whom the Apollle here (peaks, were not. And 2. that he requires fubjedion to this humane ordinance, which, as appears from St. Tauly figniixs Non re*- fiflance. So that thougli we Ihould grant that the King derives his power from the people, yet it fcems, God conilrms and eftabliflies tlie Crown on his hend, and will not fuffer people to take it ofTa- gain, when they pleafe. Li 4. Biit 1 48 The Cafe of Ke ft fiance of 4, But alter all, there is no colour for this objeftion from the ApoRies words: f.^r this «y?pW.»f K-HTi? humane order or or- dination , fignifies nothing but humane authority , iuch power and authority as is exerciled by men for the good goverrh' mcnt of humane Societies. .And the meaning is only this; that out of reve- rence and obedience to God,from whom all power is derived, they fliould fubmit to that authority, v^'hich is exercifcd by men, whether to the fupream power of Sovera'ign Princes , or that fubordinate authority which he beftaws on inferiour Magjjhates. z. It is farther objefted, that though St. Pefer does command Chriftians to fubmit to Kings and Governours, yet it is with a limitation , as far as they go- vern well , while tliey exercife their au- thority in purfuance of the great ends of its inftitution ; for the punzfhment of evil doers , and for the praije of them that do well. And here St. Peter agrees very well with SvPaul^ who affigns this as the reafon, why they may be Ibbjedt to the powers : For Rulers are not a ter- rour to good works , hut to the evil; ivilt thou then not he afraid of the power .tt5, tor Tyrants themfelves do not ufc to infiilt over the peaceable and o- bedicnt: but IF men he feditioiis and troublelbme to government, then he iedreth not the jword in vainy hut is the Minijler of God , a revenger to execute wrath upon him that doeth evil y that is, lipon all difobedience and rebellion ; for whatever wickednelscfcapes unpunifh't. Princes for their own fecuriticmuft not fuiTer difobedience and rebellion to e- fcape. And that this is the meaning of ir, appears from the next verfe, wliere the Apollle fumsup the whole argument for fubjedion, which he reduces to Con-- fcience toivards God, and fear of the fecu- lar powers-Wherefore ye mufl needs hefuh- jetU fiot onely for wrath ^ hut alfo for Con- fciencefake. And that St. Peter by well doing means fubjcftion to Princes y is ve- ry plain. For fo is the wi//ofGody that with well doingy ye jhould put to filence the ignorance of fooUfb men ; that is, by obedience and iubje&ion to Princes , which is the dutie he there exhorts them to. And- therefore it is very probable that 1 51 8 The Cafe of Rcffatice of that he means the fame by we/I dowg in the verfc before, that Governours are for the punijhment of evil doers, and the praife of them that do well; to punifli the difobedient and rebelJious , and to re- ward and protcft thofe, who Uve in all quiet and peaceable fubjeilion. And if this be the meaning of it , I think they can find no limitation here of omfub- jeclion to Princes, 7. Butlet us fuppofe, that when the Apojile fays, that Rulers are not a terror to good works, hut to the evily he under* ftands by it in general, the great advan* tages of civil government, that is,for the fupprefTion of wickednefs,and incourage- ment of virtue, which is the true end and the bed improvement of humane power ; this alfo is in a great meafure true of the worft and moft Tyrannical Princes, and therefore the argument for fubjeftion is good even under a Ty- rant. Publick Juflicc was adminiflrcd un- der tiie government of Nero, and good men were rewarded, and bad men pu- niih't : And though Juflice be not fo e- qually and to univerfaHy adminiftred under a had Frince, as under a good ont; though aT)rani may opprefs many of his the Supreme Ponders. I i^ p his fuujcds, and be the occafion of great Calamities, yet while there is any pub- lick government maintained in the world, it lays great reitraints upon the unruly lulls and pailions of men, and gives great fecuritie to the juft and in- nocenc. And therefore good men are concerned to promote the peace and fe- curitie of Government, though the Prince be a Tyrant : ior there is more Ju- ftice to be had under a Tyrant y than in a civil War. In ordinary cales it is very pof- fibl'j for good men to live eafily and tole- rably under a MQiy had Prince ; & though it ihould be their lot to fufler, yet fince the peace and quiet of humane Societies is in it felf fo great a blefllng, and the publick good is better confuked by the prefervationof governmenf, than by re- fiftance, it becomes every good man ra- ther tofuffer patiently under a Tyrant^ than to ihake and unlettle humane go- vernment, and diflurb the natural courfe of Jufliceby fcditicns and tumults. 8. Nay let us fuj^pofe, that the A- pOille b.ere fpeaks of fuch an equal ad- minifirarion of Juftice, as cannot be ex- pelled under the government of a Ty^ rant \ yet fo th.c arj^ament holds good a- gainftreliitancc, though oux Frince be never l6o The Cdfe of Kefjfla?icc of never fo bad. And it lies thus : we muft not refill: the powers, becaufe Ru- lers are not a t err our to good works, hut to the evil. This is the great blefiingof humane government , to preferve Ju- fticc and righteoufnels among men. For this realon God has intrutted the Princes with the power of the fword, for the pun'ifbment of evil doerSy and the fraife of them that do well ; and therefore we muft not refift him , becaufe pub- lick Juftice is fo great a bleffing to the world. But how does this follow, you will fay, that we muft not refift a Ty- rant, who is fo far from adminiftring Juftice, that he opprefles his fubjefts , becaufe Civil Government and Publick Juftice is fo great a bleffing ? what a- greement is there between civil govern- ment , and publick Juftice and a Ty- rant ? Why the confequence is very plain. Civil government, which is for the adminiftration of publick Juftice, is" a great and ineftimable blefting to the world : but nov/ there can be no civil government without a fupreme and ir- refiftible power; publick Juftice cannot be adminiftred , iinlefs there is fomc power from whence there is no appeal. It is not neceftarie indeed, that the power the Supreme Porvers, \6i power ihould aKvays be in the hands of one man : but if God have placed this power in tlie hands of" a Prince , there it muft be irrefiftible too , hov\ ever he ufes it : for if 'cnce it be made lawful to refift the fuprcme Power, v\ hcrever it is plac't, you diflolve humane Socie- ties, or at lead: expofe them to perpe- tual diforders and convulfions. Fa- ctious and ambitious men will find pre- tences to refill: good Princes as well as the bad, and no government can be any longer fecure, than while ill-defigning men want power to refift. Now then, to pafs a true Judgement of this matter, vvc muft not onely confider, u hat pre- fent inconvenicncies we may fufter from the irrefiftible power of a Tyrant , but what an irreoarable mifchief it is for e- ver to unfettle the foundations of go- vernment. We muft confider whether Civil Government be the greater blef^ fmg to mankind , or a Tyrant the grea* ter curfe : whether it be more defirable to endure the infolence and injuftice of a Tyrant^ when the power falls into fuch a hand ; or for ever to be deprived of the fecuritie of government, and the bleffings of Peace and order. And there- fore there is great reafon,why God iliould M f« \62 The Cafe of Kcjijlance of fo feverely forbid the rcTiftaace of Fr/>/- ceSy though Tyrants ; and why we ihould quietly and contentedly fubmit to this divine appointment, becaufe the refi- nance of the fuprcme power, were it once allowed by God, would weaken theauthoritieof humane Governments, and expofe them to the rage and frenzie of ambitious and difcontented States-^ men^ or wild EnibufuHs. This I think is a fufficient anfwer to this pretence , that the Apoftle Umits our fubjeftion to Princes to the regular exercifc of their authoritie. 3 . It is objefted alfo from St. Teters words, that the inferiour and fubordi- nate Mogiftrates receive their power from God alfo, as well as fupreme and Soveraign Princes ; Governours are lent ly him^ that is, fay they, by God , for the puniflrment of evil doers, and thepraife cf them that do ivell\ and therefore though private men may not refill a Soveraign Prince , yet publick Magi- ilrates may , though they be not fu- prcme ; tor it is their dutie alfo to fee wickednefs puniflf t, and virtue rewar- ded ; and therefore it is part of their CommiJJion to give check to the Soveraign Power, and to defend fubjcdls from the un- the Supreme Forvcr^. i <5 3 Unjaft violence and opprefTions of their Prince. And this thx' Empcroi-fr Trajan karn'c from tlic common principles of Juftice and Equitie, who delivered a Ivvord to one of his Officers u it!i this charge, to ufe it for him, while lie go- verned well, but againfl: him if he go- verned ill. Now in anfwer to this, v/e mayconfider, I. That there is no foundation at all for this in the Text , for this /ifct^Tv or hyh'im, cannot by any rules of Grammar be referred to God , but to the King. Submit to every Grdi- 7iance of man for the Lord s fake y ivhether to the King as fuprerne., or unto Govern^ ourSi as unto them who are fent hy him. By him ? by whom ? by God ? that is net faid, but by tlic King, for that is the next antecedent ; and that is the evident truth of the cafe. Inferiour Magiftrates do not receive their power from GoJy but from the King, who having the Sovc- raign power in himfelf, commits the ex- ercifc of fome part of it to others, and taketh it away again, when he pleafcs. And the very phrafe of 'niy.-TVf^iy^it s\ uur^ , thofe who are fent by him, plainly re- fers it to thofe who were fent by tlie EmperoHr into fooeign countries, to go^ M X vern l6>\. The Cafe of Ke ft fiance of VTni the Roman Provinces-, fuch as Pon- tius Pilate and Felix were : and fo the meaning is, that they were not onely obliged to fubmit to the Roman Empe- routs J but to all thofe Governours,whom they fent to rule the Provinces under their JurifdiiSion; which is no more than for a Preacher to inftruft the fub- jefts oi Ireland, that they muft not one- ly fubmit to the King, but to all thofe whom he fent to govern them, with the power and authoritie of Deputies, or Lord' L ieutenants. 2. Nay vSt. Peter, as if he had fore- fecn this objeftion, takes particular care to prevent it, and therefore makes an apparent difl'erence between that fub- miillon wc owe to Soveraign Princes, and that v.'hich wo. owe to Governours ; we muft fubmit to the King as fupreme , fc-f iTn^i'j^yii as to him w!io is above all , whofe power is unaccountable and irre- fidible; hut to Governours, as unto therr^ ivho are fent hy him: which both fignifies the realon of our fubmifllon toGover- nours,and prcfcribcs tlic bounds and mea- furesofit. The reafon u hy wc muft fubmit to Governours, is becaufe they are fent by our Prince, they ad by his Authoritie, and the Supreme Torvers. \6^ and therefore \vc muft fubmit to, and reverence his Authoritie in them. It is not for their own fakes, nor for any in- herent Authoritie in tiicm, but as rliey receive their power from our Vrhice. And this ahb determines the bounds and mcafures of our fubjeftion to Go- vernours. As that Authoritie, w luch they receive from the King^ is the onc- ly reafon why we muft fubmit to th.ein at all : fo we muft fubmit no longer, than that Authoritie lafls ; when ever x\\^Trince recalls them , and transfers this power to another, we mufl obey them no lonf^er. Nav, fince we are on- ly bound to reverence and obey the au- thoritie of our Frince in them, we mull: never fubmit to them in oppofition to our Prince. Our priniaric obligation is to fubmit to the Ki)iq:^, who is our So- veraign Lord^ and mult in no cafes be refifted; our fubmifhon to Governours and fubordinate Magiftrates is onely a part and branch of our dutie to tiie King, as they are his Officers and Miniflers : and therefore it can never be our dutic to obey or comply with fubordinate Magiftrates, but onely when it isan aft of dutie and fubjeftion to our Prince; and certainly it is no arl of lubj'.fticn M ; to 1 66 T7.V Cd^c cf RcfiJlMxe of to our FriKce to obey lobordinate Magi- ftrares, when they rebel againft their Frixce : for, to relift a FrinceyOX to joyn With thoie w.., ... ...it him, is an cdde kind oi inllance of our fubjedion to him. Tills is cot to fabmit to the Kiri iiv :n:e, iicr to Gczemcmrs, as jw- io ... ... jrejeat ly Limy and receive their Authoritie from him ; but it is to f \i: to Gove: s, as the fupreme :. 3veraign f js ot our Friftce, and the Fsfroiis and Frcieaors of the ffopU againft their Tr/jfr^ ; which is direcfly ccntrarle to Sl Feters Doctrine. It \\ as no new riling for the Govem- curs cf remote FrrjiKces to revolt trom the obedience of the Roman Emptrours, and to ufurp a Sovereign and Imperial : to : .es; and therefore St.Fetzr expreiles their dutie to Go- verncurs with this caution and limitati- on, that tucjgh they mufl fubmit to I -, whom tne Em perour fent to go- vern them, yet it muft be infubordina- tion to the Imperial Authoritie, and with a rcfer\'e of that mere abfolute fubjefti- on, " y owe to the Empercur :.o is their Scrjerjil^ Lord, V. ....e Governours are fubject to the Err.ptTour , who is their Lord and Ma- iler, iJje Supreme Parr err. i6j ficr, ue :..„.. be fjbj.wt to them ; but if thev rebel, we mult be fjLfecT: to the Emperour ft:!l, and oppofetliOle, \\h:m ue vcre . : e bound to \ 3t. Teter \o ex^ . y com- rnar>J>them borh to fubmit to theA/zg, and to f-' ~ : to G^verncurs, it is im- A cor u . as two c: aurhoriries; for then it might fo happen, that they could not ft' - ': to both, it ever thev ihculd c ' . other: and : - . . : n:i to fubmit to both, he muft (uppofe then to be both one , as the fount:iii z.z^ the llrc^m is one. The A e to \\\ :liey rr. : is tut cne, it is originally in the Ktrtg^ as in its ^^mxqz and iounudin, and it is derived and com- municared to Gove: -s; but .'s the fame power frill . v . . as ne: . . depends upon theA^/»g. as Lght dees up- on the Son ; and thsreibre when thefe powers grow two, wlienthis : irive and cepenJant power lets upior it \..: in oppofition to that power which give it its being, we are delivered irozi our fabjec::n to it , becaufe it ceafes to be one with thit foveriign power, to v we muft be fub'ecl. ' M 4 0::ce 1 6 S The Cafe of K eftj\ance of Once more. St. Peter commands the Chriftians to fubmit to the King^ and to Governours , that is, to the King's Mini- flers, who receive their authority from him to govern. But when fuch perfons rebel againfl: their Prince who gave them authority, they ceafc to be the Kings Mi- nifters and Governours , and therefore ceafe to be fuch Governours to whom the Apoftle commands fubmiffion. We are to obey them v\ hile they are the Kings Minifters and Deputies ; but when they affume to themfelves an indepen- dant power, we muft fubmit to them no longer, but to our Prince : We may and ought to obey our Prince, and thofe Magiftrates whom he fets over us, but we cannot fubmit to our Prince and to Relets \ and certainly when men be* come Rehels, they are no longer the Kings Miniilers, but his Rivals. 3. It is a very ridiculous pretence al- fo , which has no foundation in St. Pe- ters words , that Governours or fubor- dinate Magiftrates have power to con- noul or refill their Soverain Prince, The Apoftle tells us , that the King is fuprcme^ but over whom is hefupreme ? certainly over all in his Dominions , or elfelie is not fupreme ; and therefore he is the Supreme Powers. 1 6^ is ruprcmc with rcfpcft to fubordinatc Magiftratcs, as well as private Subjcfts ; and then they have no more power or authority to refill, than any private vSubjeft has. For St. Paul tells us , the higher Power is irrefiflible ; which would be a flrange Paradox , if every little Officer had authority to refill him. And yet if men will grant, that it is never lawful for any private man to re- fill his Prince, it is not worth difputing, whether fubordinatc Magiftrates m.ay or not; for if private men mull not refill:, thcfe inferiour Magiftrates cannot, or at leaft th^ will refill to no purpofe. He ' may make them private men again when lie pleafes ; or however, he mufl be an unfortunate Prince , whom all his ■J ^ own Officers and Minifters confpire a- gainft: ; and he muft be a very weak Prince , who has not force and power to oppofe them. For what docs the dilcon- tent of the greateft Minijlers fignifie, who can raife no forces to oppofe their Prince > and yet there are no forces to be railed, if private men muft not refift:. When inferiour Magiftrates muft fub- mit, or rebel alone, (as they muft do, if private men muft not rebel) whatever autho- TO The Cafe ofKefijlance of authority they have to controul their Prince, they will want force and power to do it. And yet it would be a lewd way of burlcfquing this Doftrine of Non-refiJiaTice , to make no more of it than this, that when Si.Paul fo feverely threatens damnation againft thofe who refift , his meaning is, that private Sub- jefts muft not refift their Prince , unlcfs they have fome difcon tented and fafti- ous Magiftrates to liead them. But how Ihould \\\Qk fuhorrlinate Go- 'vernours come by this power to refift their Prince ^ They muft cither hav^-it from God , or from their Vrince. Not fromG^^. YorSoverain Princes receive their authority from God ; and if God have beftowed the fupreme and Sove- rain Power on tiie Prince, it is a contra- diftion to fay, that he has advanced liis own Minifters and Officers above him ; which would be to place a fuperiour power over the fupreme. Nor is it rea- fonable to fuppofe, that inferiour Magi- ftrates receive fuch a power as this from their Prince, though it is evident, they have no power, but whit they receive from him. For notwithftanding Tra- ;Ws complement , w4iich he never in- tended Ihould be made a Law for him- fdf. ibc Supreme Torvcrs, fcIf,or other Soverain Princes ; no Prince can give fuch power as this to a Subjccb, without giving him his Crown. He gives awa\ his Soverain power, w hen he gives any Subjcvl authority to refift; he cealcs to be aSovem/^i PrmeM he makes any man his Superior : ibr he cannot give away Soverain power , and yet keep it himlelf. And it would be a hard cafe with PrinceSy had they as ma- ny Judges and* Mafters, as they have Oincers and Minidcrs of State. In- deed , no Prince without parting with his Crown , can grant fuch an extrava- gant power to any Subjeft : for wlrile he; continues Soverain, God has m^de it neceflciry to the greatcft Subjeds to obey and fubmit. For as for Trajatis faying to one of his Commanders, when he de- livered him the Sword , Vfe this for me if I govern well , andagainjl me if I go- vern illy it only fignified his fixt refolu- tion to govern well, and that lie would imploy ir in no ill fervices : but it con- veyed no more power to him to rebel, if he fliould govern ill, than a Fathers faying to his Sen, that he fliould forgive his difobedience, if ever he would prove unkind , would judifie the difobedience pf the Son , if his Father fliould prove un- 172 T^he Cafe of Kefiftafice of unkind. The duties of thefe relations are fixt by God , and cannot be altered by men. A Prince may dived himfelf of his Kingdom, and royal Power; but while he continues Soveraign, he can- not give liberty to any man to refill him. 4. There is another objcftion not on- ly to invalidate St. Peters authoritie, but to anfwer all the arguments that are produced from the doctrine and praftice of Chrift and his Apoftles, to inforce this dutie of Non-refiftanceand fubjefti- on to Princes ; and that is, that thefe commands were onely temporarie, and obliged Chriftians while they wanted force and power to refift, but do noto- blige us, when we can refift and conquer too. I have fometimes thought, that this objeftion ought to be anfwered onely with indignation and abhorrence, as an open contempt of the authoritie of the Scriptures, and blafphemie againft the holy Spirit, by which they were indited ; but it may be, it is better to anfwer and expofe it, and let the world fee, befides the notorious folly of it, how near a kin the doftrine of Refiftance is to Atheifm, Injfidelity, and Blafphcmy. I, the Supreme Porvers. 175 I. Firfl: then I obfcrvc, that this very oljccVion luppofcs that the doftrine of the Gofpcl is agiinll: Refiftance; for thofe who evade the authoritie of the Scriptures, by faying , that Chriftians were then forbid to refifl, becaufe they wanted power to conquer, mufh grant, that refiftanceis forbid. Which is a plain confefllon , that they are confcious to themfel ves,that all the arts they have us'd to make the Scriptures fpeak their fence, and jullifie the Doftrine of Refiftance, will not do. And therefore w hen men are once reduced to this laft refuge, to confefs, that the Scriptures are againfl them, if they have any modefty left, they ought never to pretend to the au- thority of the Scriptures in this caufe more. And this is a fufficient anfwer to all men , who have any reverence for the authority of the Scriptures, that they cannot rcfift their Frifice without difo- beying the plain and exprefsLaws of the Gofpel; for he is a bold man, who will venture his eternal Salvation,upon plea- ding his exemption from any cxprefs Law. z. I would defire all men who have any reverence left for the Rehgion of our Saviour, to confider ferioufly how this I TT^f T^h(^ Cafe of Kefiflarice of this pretence docs difparage and weaken the authority of the Goipel, and make it a very imperfcft, and a very uncertain rule of Life, which every man mayfic and accommodate to his own humour and inclinations. Chrift and his Apoftles do in the mofl: exprefs terms, and under themoft fevere penalties, forbid the refiflance of Sove- raign Princes. But fay thefe men, this law does not oblige us now, thougli it did oblige the Chriftians of thofe days; for our circumftances are much changed and altered. The Chriftians at tliat time were weak, and unable to refift-, and therefore were taught to fulier pa- tiently without refiftance; but thanks be to God, the cafe is not thus now ; and therefore we m.ay vindicate our na- tural and rehgious rights and Hbcrties againft all unjuft violence. Now ob- feirve what follows from hence : r. That the Gofpcl of our Saviour is a very imperfeft and uncertain rule of life; that it abfolutely forbids things, which arc not abfokitely evil, but fome- timcs lawful, witliout allowing for (uch adiflerence : that it gives general laws, which oblige onely at certain times, or in fome ctrcumftances, without giving any the Siiprenic Powers. 175 any notice in what cafes they do not ob- lige ; which is a mightic fnarc to mens confcienccs, or a great injury to their Chriflian libcrtic. It impofes this hard neceilitie upon them, cither to make bold with a divine law, if they do re- fill Tyrannical powers, which is grie- vous to a tender confcience, which has any reverence for God ; or to fuffer in- jurioufly, when they need not, had they been plainly inftrufted in their dutie, and acquainted in what cafes they might refill , and in what not. And I think , there cannot be a greater reproach to theGofpel, than to make it fuchanim- perfeft and infnaring rule. 2. Nay, this charges Chrift and his Apoflles with want of finceritie in preaching the Gofpel ; for either they knew, that this Dodlrine of t^on-refi- Jlance did not oblige all Chrillians, but onely thofe who are weak and unable to refill, or they did not. If we fay they did not, we charge them with igno- rance ; if we fay they did, with diflione- fiie : for if they knew, that all Chrilli- ans were not obliged to fuch an abfo- lute fubjeftion to Princesy as in no cafe to refill, why did they conceal fo im- portant a truthjWithout giving the leafl ia- jy6 The Cafe of Kefijiancc of intimation of it? Did they think this fa fcandalous a Doftrinc , that they were afraid or alhamed to pubhlh it to the world ? and can any thing be a Doftrine of the Gofpel, which is truly fcandalous ? But was the Do- ftrine of refiflance more fcandalous, than the Doftrine of the Croji > Would this have offended Princes , and make them more implacable enemies to Chri- ftianitie ? But would ic not alfo have made more converts ? would not a li- bertie to refift the po^\'ers, and defend themfelvcs, been a better inducement to imbracc Chriftianitie, than a neccllitie of fu fleering the word things for the Name of Chriu ? would not this have contri- ' buted very much to the converfion of the whole Jewifh Nation^ who w^ere fond of a Temporal Kingdom^ had Chrillianirie allowed them to caft off the Roman Yoke, and reftorcd their ancient liber- ties ? How foon fliould we have fcen the Croji in their Banners^ and how gladly would they have fought under that vi- ftorious figne, under the conduct of fo many wonder-working Prophets ? and how foon would tliis have made the Do- ftrine of Non-refjlance ufelefs and out of date, by making Chriftians powerlul e- nough the Siiprewe Foxvcrf. ijy fenough to refill? So that tlicrc is no ima- ginable rcafon, wiiy Chrifl and his Apo- llle fliould conceal this Doftrinc ot ihc lawfulnels of refilling perlecuting and ^Tyrannical powers, efpecially at that time, when if it had been lawful, there was as much iifc for it , and as great rcafon to preach it , as ever there v\as, or ever can be. And therefore we .mud either think very ill of our Saviour and his Apoflles, or a knowledge , that this is no Gofpel-Doftrine, never was , and never can be any part of the Reli- gion of the Crofs. There is no reafon , why Chrill fliould at firft plant Chi ifli- anity in the world by fufferings, if it might afterwards be maintained and pro- pagated by glorious rebellions. 3. If this plea be allowed, it weakens the Authoritie of all the laws of the Gofpel, and leaves mcnathberrie todi- fpence with themfelves, when they fee or fancie any reafon for \x.No>Mefiftaticc is asabfolutely commanded, as any other law of theGjf^)c';'3Ut thefc men imagine, without any other reafon , but becaufc they would have it fo, that this law one^ ly concerned Chriftiansin the weak and Infant-ilate of the Church, while they were unable to refifl;. Now Ihou'd 0- N I her \ 7 8 The Cafe of Kefijiancc of thcr men take the fame libertie with o- ther laws ( and I know no reafon but why they may ) how eafie were it to expound Chriftianitie out of the world > Meeknefs, patience, humilitie,felfdenial, contempt of tlie world, forgiving ene- mies, contentment in all conditions, are parts and branches of this fuffering Re- ligion ; and may we not with as much reafon fay, that thefe duties were calcu- lated for the afflifted and fuffering ftate of the Church, when the profefiion of Chriftianitie was difcouraged in the world, and expofed them to the lofs of all things, and therefore made it impof- fible for them to enjoy thofe pkafures and advantages of lite, which other men did; but that they do not more oblige us than refinance , now the Church is flourifliing and profperous? And thus men may juflifie their pride and ambi- tion and covetoufnefs,and maybe as ve- ry Idolaters of the riches and pleafures and honours of the world, as Heathens themfclves, when Chriftianity became the Religion of the Empire: it did indeed make too great an alteration in the lives of Chriftians. But according to this way of rcafoning, it made as great an altera- tion in Religion it fclf ; at this rate we ought JS the Sitprewe Poncrs. 179 ought to have two GofiKls, one (or the ailliclcd, the other tor the profpcrous ftate of the Churcli ; which diflcr as much ^^Chrijliafiity and Paganifm in tlie great rules ot lite. But we are liard dealt uith, that we have but one GofpcJ, and that the Suffering Goipei ; and for my part, I dare not undertake to make another. So that this plea for refinance in oppofition to the plain and cxprels Laws of the Gofpel, in the confequences of It, flrikes at the very foundations of Chriftianitie, and becomes the mouth of none but an Atheift or an hjidel. 4. This is a very abfurd pretence , that the Apoille forbids the Chriilians of thofe days to refift, onely bccaufc they were v.eak, and unable to refift. This is a great reproach to the Aportle, as if he were of the tem.per of fome men, who crouch and flatter, and pretend great loyaltie, when they are afraid to rebel, but are loyal no longer than they have an opportunrtie to rebel. This is difJimulation and flatterie , and incon- fiftent with the open fimplicitieof the ApofLolick Spirit; but it is very flrange that the ApoRle ihould lb feverely lor- bid rcfidance, when he knew they could not refill. One would think common N X Prudence 1 &0 The Cafe of Kefiflatice of Prudence fliould teach fuch men to be quiet and Subjeft ; and therefore his zeal and vehemence would perfwade one^. that as weak as the Chriflians were,, yet in thofe days they could have refi- lled. Nay, it is evident, that there were a fort of men who in thofe days called tbemfclvcs Chriftians, and yet did rcfifi: the powers ; fuch were the Gtioftick Heretkks, who defpifed Govern^ ment. who were prefumptuous and felf- ivilleda^d were not afraid to fpeak evil of dignities , x. Peter x. lo. Jude v. 8. for to reproach and viUfie Government, is one degree of refiflance ; and no men are fo weak, but they may do that. Nay, though^ Chriftians had not power enough of their own to have rebelled a- gainft the Roman Government, yet they had opportunitie enough to joyn and confpire with thofe who had, and to liave made good terms and conditions for themfch^cs. They lived in a very failVious age, when both Jews and Hea- thens were very apt to rebel, and could both have promoted and ftrengthned the Faftion, if tlieyhad pleafed, and have grown very acceptable to them by doing fo ; and though no man knows what the event of any rebellion will be, tiI5^ llje Supreme Porvers. 1 8 I till lie tries, yet they might have efcaped as well as other men. This the Apollle knew, and this he was afraid ot , and tliis he warns them againfl: ; and that for fuch reafons, as plainly fhew, that it was not a mecr prudential advice lie gives them,for that time, but a Handing Law of their Religion. 5. For this Dodrme oi Non-rejijlance is urged with fuch reafons and argu- ments, as are good in all ages of the Churchy as well when Chrillians have power to refifl: and conquer, as when they have not. Thus (r.) St. Paul m- forces this dutie of fubjeftion to the Higher power s.^ becaufe all powers are of God ; the powers that he are ordained of God; and therefore /;e z/;^/- refijleth the powers , refijleth the Ordirjance of God. Now if they muft obey the powers, be- caufe they are from God, Suhjetlion and Non-refijlance is as much our dutie, when we liave power to refift, as when we have not ; and is as much our dutie at this day , as it was in the time of the Apoftle, if we believe, that God has as great a hand in fetting up Kings now, as he had then. 2. He threatens eternal damnation 3- gainft thofc, who refift : He that refifis N 3 fhall 1 8 2 The Cafe of Kefifiance of jhall receive unto himfelf damnation ; uiiich fuppofes, that there is a morare- vil in reriliance,and therefore that Non- refiilancc is an eternal and unchangeable Law : which cannot be true, ir it be lawful to refift, when we c^n refift to Tome purpofe, when we can refifl and conquer. It is foolifli indeed to refift a Prince, \\ hen we have not fuilicient force to oppofe againfl: hiai; but it would be a hard caie, if a man'fliould penlh etenally , for doing an aftion , which is lawful in it (cTt," but Jinpru- dently undertrken. Thefe' men had need look well to themfelvcs, "how law- ful foever they think refiflance to be, if every imprudent and untbrtuaace Rebel muft be damned. 3. vSt.Fj^/addes, that we muff needs le fuh]ed , not onely for wrath , lut alfo for Conjciencefake ; that is,not onel} out of ffear of men , but out of Confcience of our dutie to God. Now if refinance were not in its nature finful, it were a very prudential Confidcration , not to refifl for fear of wrath,that is, for fear of being punifli't by men, if we cannot con- quer; but there would be no confcience in the cafe,no fence of any dutie to God : Unlefs we think, that Non-re ftdance is our dutie. the Suprewe Forvcrs. 185 (fury, wlieii we cannot yohquer, and re- fiitancc when vvc ran. . 4. St. Veter tells us, that this fubjcdi- on to. Kings and Govcrnours is a good and vtrrut)us a£Vion ♦ and therefore he calJs it well-do'iriqi^ : For jo is the will of God, that with iveiJ-doiri^ \e mny put to Jt- knee the iqnorance of foolijh men ; , that is^ by fubmitring to Kings and Governours, as you have already heard. Now the nature ofVertucand Vice cannot alter with the circumftances o[^ our conditi- on ; that which is good in one age, is fb in another; which Ihews, that SuhjeiTi- en and Non-re fijl ance was not a tern pora- ry law, and meer matter of prudence, but an eflcntial duty of Chriftian ReU- gion. - 5'. For it appears by what he add*?, that it was a great credit and reputation toChriftianity, that it made men quiet, peaceable, and governable; By xvell-cloinq;^ tioey put to filence the ignorance of foolifh men\ by their peaceable and obedient be- haviour to theirGovernours,they lliam'd thofe men , who ignorantly reproach't the Chriftian Religion. Now hence there are two" plain confequents : I. That fubjeclion to government is a thing of very good repute in the world, N 4 or 184 Tf^^ ^^[^ ^f Refinance of or elfe it could be no Credit to Chrifti- anity; and this is a good argument that fuljcdion to Government is a great Vertue, becaufe all men(|>eak well ot it. It is a thing of good report , and there- tore becomes Chriftians, 4 PhiL8. z, h hence follows alio, that fubjefti- on to Government was a Handing Do- £lrineof theChriflian Religion, becaufe it was the will of God, that tliey lliould recommend Chriftianity to the world hy fuhjetlhn to Frinces. But certainly Qod never intended they fliould put a cheat upon the world , and recommend Chriftianity to them, by that, which is no part nor duty of Chriftianity. This is abundantly fufficient to con- fute that vain pretence , that the Do- ctrine oiSuhjeilion and Non-refijlanceoh' liged Chriftians only , while they were unable to refifl: and defend themfelves ; and this is enough to fatisfie us,what the Dodrine of the Apoftles was about fub* jcftion to Princes. As for their examples , I think there was never any difpute about that. It is fufficiently known , that they fuffered Martyrdom, as a vaft number of Chri- ftians in that and fome following Ages did , without either reproaching their Gover« the Supreme Fowers. 1 8 J Govcrnours, or rebelling againfl them i and this they did, as they tauglit others to do , not meerly bccaufe they could not rcfift , but out of duty and reve- rence to God, who fets Princes on Thrones , and has given them a facred and inviolable Authority ; and in imita- tion of their great Lord and Mafler, who went as a Lamb to the {laugh- ter , and as a fhecp before the flieareris dumb/o he opened not his mouth-* CHAP. }S6 Th^ Cafe ofKefiflajtce of y !t CHAP. VI. An ANSWER tothemoJiPo- pilar .0 hi eciionr aga iff Ji NON- RESISTANCE. T Proceed mow to confider thofc objc-* ffions, which are made againft the Dodlrine of Non-refijlance ; though me- thinks after fuch plain and convincing proof, that NoH-refiftance is the Doctrine both of tlie Old and New Teftament, though Witty men may be able to ftart fome objeftions , yet wife and good men fliould not regard them : for no objedion is of any iorce,againft a plain and exprefs Law of God. Indeed,when we have no evidence for a thing but on- ly Natural Reafon, and the realon feems to be equally ftrong and cogent on both fides, it renders the matter very doubt- ful , on which fide the truth lies : but when on one fide there is a plain and ex- prefs Revelation of the will of God, and on the other fide fome fhew and appea- rance of reafon, I think there can be no difpute the Supreme Porpcrs, 1 8 7 difputc , which fide wechufc; iinlcfs any man thin!: it doubttul, which is the moft c^ruiii and inlalliblc rukScrhtf^re or nieer '-i-'turtif re.ifoft. And theittore till men c:}in anfvv ur chat Scripture-evi- dence, uhich I have produced, (whicli I am not much concerned about , fur I guefs it will take them up fomc time to do it) all their other objeftions,\vhether I could anfwerthcm or not, fignihe no- thing at all tome, and ought to fignifie as little to any man, who reverences the Scriptures. But let usconfidcr rheirob'- jcflions; for they arc not fo formidable, that we need be afraid of them. Now I know no body , but will ac- knowledge , that in mofc cafes it is the duty of Subjefts not to refift their Prince; but they only pretend , that this is not their duty, when their Prince opprelTes and pcrfecutes them contrary to Law^ : wiicn their Lives and Liberties and Pro- perties and Religion are all fecured by the Laws of the Land, they fee no rea- fon why they fliould tamely fuffcr a Prince to ufarp upon them , why tliey fliould not defend themfclves againfl all unjufi: and illegal violence; and they urge feveral arguments to prov^e, that they miy do fo ; " which may be reduced to thcfe five, i.That 1^8 TJje Cafe of Kefiflance of I. That they are bound by no Law to fuffer againft Law. 2. That the Prince has no authority againft Law. ^. That they have a natural right of lelf-defence againft unjuft violence. 4. That otherwife we deftroy the diflin- ilion between an ahfolute and limited Monarch ; between a Tr'ince whofe will i^ his Law , and a Trince who is bound to govern by Law ; which undermines the Fundamental Conftitution of the Englifli Government. 5*. That if re- fiftance in no cafe be allowed, the mif chiefs and inconveniencies to mankind may be intolerable. I fuppofe it will be acknowledged, that thefe five parti- culars do contain the whole ftrength of their caufe ; and if I can give a fair an- fwer to them, it muft either make men Loyal , or leave them without ex- cufe. I. They urge, that they are bound by no Law to lufFer againft Law. Sup- jiiiUn the A- pofe,asa late Author does, thataPopiih poftate. Prince fhould perfecute his Proteftant Subjcfts in England for profeffing the Proteftant Religion which is eftabliflied by Law ; By what Law (faies he) tnujl we die } not ly any Law of Godjurelyy for being of that Religion, which he ap- proves. the Snpreim Power f. 3 8^ Proves J and ivvuid have all the world to embrace^ and to holdfajl to the end. Nor by the Laivs of our Country , where Tro^ tellancy is Jo far from being criminal, that it is death to dejert it, and to turn PaVtji. By what Law then ? by none that I know of, faics our Author : nor do I know of any ; and fo (ar we are agreed. But then bothtlic Laws ofGodand of our Coun- trie, command us not to refill : and if death, an illegal unjuft death follow up- on that, I cxinnot lielp it ; God and our Countrie mufl; anfwer for it. It is a wonderful difcoverie, which this Author has made , that when we fuffer againft Law, we are condemned by no Law to die ; for if wc were, we could not fufler againft Law : and it is as wonderful an argument he ufes to prove,that we may relift, when we are perfecuted againft Law , becaufe we are condemned by no Law to die ; which is fuppofed in the very queftion , and is neither more nor lefs, than to affirm the thing which he was to prove. We may refift a Prince who perfecutes againft Law, becaufe we are condemned by no Law, that is, be- caufe he perfecutes againft Law. This proves indeed, that wc ought not to die, when we are condemned by no Law to dic» ipo T/^e Cafe of Kefi fiance of die ; but whether we may preferveour felvesfrom an unjuft and violent death by refifting a periecuting Prince , is a- nother queftion. ^. It is urg^d , that a Prince has no authoritie a2:ainft Law ; There is no au-, thor'ity on earth above the Law, much lefs a^ainft it. It is Murder to put a rnan to death again fl Law ; and if they knew who had authority to commit open, hare-faced^ and downright Murder Sy this would diret} them where to pay their Vajfive Obedience ; hut it would he the horridefl (lander in the world to [ay , that any fucb power is lodged in the Prerogative , as todejlroy tnen contrary to Law. Now I perfedtly agree with them in this alfo, that a Prince has no juft and le- gal authoritie to aft againft Law ; that if he knowingly perfccute any Subject to death contrary to Law, he is a Mur- derer, and that no Prince has any fuch Trerogative to commit open^ hare-faced and downright murders. But what fol- lows from hence? does it hence follow, therefore we may refift and oppofe them, if they do ? This I abfolutely dc- nie ; becaufe God has exprefly com- manded us not to refift : And I fee no inconfiflencie between tl^efe two propo- fitions the Supreme Ponders. i p I fitions, that a Prince has no Legal Authc- ritie to perfccutc agaiiift Law, and yet that he mud not be refilled, when he does. Both the Laws of God, and the Laws of our Countrie , fuppofe thele two to be very confiflcnt. For not- withftanding the polfibilitie, that rr/;/- CCS may abuie their power ,and tranfgrefs the Laws, whereby they ought to go- vern ; yet they Command Subjefts in no cafe to refill : and it is not fufficient to jullifie refiftancc, if Princes do, what they have no jufl: Authoritie to do, un- lefs we have alfo a jufl Authoritie to re- fift. He, who exceeds the jufl: bounds of his Authoritie,is lyable to be called to an account for it ; but he is accountable oncly to thofe, who have a fuperior au- thoritie to call him to an account. No power whatever is accountable to an in- feriour ; for this is a contradiftion to the very notion of Power, and defl:ruftive of all Order and Government. Infe- riour Magifl:rates are on all hands a-c- knowledged to be lyable to give an ac- count of the abufe of their power; but to whom mud they give an account > not to their inferiouis ; not to the peo- ple, whom they are to Govern, but to fupcrlour Magiflrates, or to the Scrje- raign 1^2 The Cafe of Refijiance of raign Prme, who governs all. Thus the Soveraign Prince may exceed his Au- thoritie, and is accountable for it to a fuperiour power ; but bccaufe he has no fuperiour power on earth, he cannot be refifted by his own Subjefts,but mufl be referved to the Judgement of God, who alone is the King of Kings. To juftifie our refiftance ot any power, there are two things to be proved, i. That this power has exceeded its jufl: Authoritie. 2. That we have Authoritie to rcfift. Now thefe men indeed prove the firft ve-»' ry well, that PrinceSy who are to gov^crn by Law, exceed their legal Authoritie when they perfecute againfl: Law : but they fay not one word of the fccond^ that Subjects have authoritie to refilt their Prince ^ who perfecutes againll Law ; which was the onely thing, that needed proof: but this is a hard task, and therefore they thought it more ad- vifeable to take it for granted, than to attempt to prove it. They fay indeed, that an inaHthoritative act , ivhich carries m obligation at ally cannot oblige Suljeds to obedience. Now this is manifedly true, if by obedience they mean an a- dive obedience ; for I am not bound to do an ill thing, or an illegal adion, becaufc my the Supreme Powers. 1 9 3 jfny Fririce commands mc; but if they mean Pajfive Oledieyice, it is as mianifclt- ly ialfc ; Tor I am bound to obey , that is, not to re fi ft my Pr/f7ce , when lie oflers the mod unjuft and illegal vio- lence. Nay, it is very falfe and abfurd to fay, that every illegal, is an inauthoritative a£l, which carries no obligation with it. This is contrarie to the pradbicc of all h/^nja^e Judicatures, and the daily ex- perience of men, who fuHer in their lives, bodies, or eftates by an unjuft and illegal fcntence. Every Judgement contrarie to the true meaning of the law, is in that fence illegal; and yet fuch il- legal Judgements have their Authoritie and obligation, till they are refcinded by fomc higher Authoritie. This is the true realbn of appeals from inferiour to fuperiour Courts, to rcftifie illegal proceedings, and reverfe illegal Judge- ments; which fuppoles that luch illegal afts have authoritie, till they are made null and void by a higher power : and if the higher powers from whence lies no appeal, confirm and ratifie an unjuft and illegal fentence, it carries fo much autho- ritie and obligation with it,that the inju- red perfon has no redrefs, but muft pa- O tiently p^ The Cafe of Kefiftance of tlently fubmit; and thus it muft necef^ • farily be, or there can be no end of di- fputes, nor any order and Government: in Immane Societies. And this is a plain demonftration , that thougli the Law be the rule accor- cfing to which Princes ought to exercife their authoritie and power, yet the au- thoritie is not in Laws^ but in Ferjo^s; for otherwife why is not a fentence pro- nounced according to Law by a private ' perfon, of as much Authoritie, as a fen- tence pronounced by a Judge? how does an illegal fentence pronounced by a Judge, come to have any Authoritie ? for a lentence contrarie to Law, cannot have the Authoritie of the Law. Why is a legal or illegal fentence reverfible, and alterable, when pronounced by one Judge, and irreverfible and unalterable, when pronounced by another ? For the Law is'thefame, and the fentence is the fame, either according to Law or againfl: if, whoever the Judge be; but it Teems the Authoritie ot the Perfons is not the fame, and that makes the difference; fo that there is an Authoritie in Perfons, in fomc fence diflinfl: from the Authori- tie of Laws, nay fuperiour to it. For there is fuch an Authoritie, as, though it cannot the Snprcwn F-r^vr/. i^f^ (fdnnot make an illegal art lci^:]l, yet, tan and oltcn docs make an iilcgc^I :\£t binding and obligitoric to the Sui - jefts, when pronounced by a competcnc Judge. It" it be faid, that this \'cry auth.oriric is owing to the hw , whicli appoints Judges and Mdgiilrates to cecxle ron^ troverfies, and orders apjx^aJs trom in- fcriour to luperiour Courts : I wouM onelyask one Ihort quedion, Whether the law gives authorise to any perfon to judge contrarie to law. If it does nor, then all illegal afts are ni^ll and void, and lay ho obligation on tlie Sul^e«ft:: and yet this is manireill} falfe , accor- ding to the known Pradicc of all the known Governments in the world. The moft illegnl Judgement is valid, till it be reverfl: by fome luperiour Power; and the judgment of the (lipremc power, though never fo illegal, can be repealed by no autliorirle but its own. And yet it isabfurd to fay, that tlielaw gives any man authoritie to Judge con* trarie to law: tor, to befure, this is be- fides the end and intention ot the lajv. MHience then does an illegal art or Judge- ment derive its authoritie and oblignti- on ? the anfwer is plain, It is from the O 1 aurho- I p^ The Cafe of Kefiftauce of authoritie of t\\QV€rfon, whofe aft or Judgement it is. It will be of great ufe to this contro- verfie,to make this plain and obvious to every underftanding ; which therefore I fliali endeavour to do, as briefly as may be. I. Then I obferve, that there muft be a perfonal power and authoritie an- tecedent to all civil laws. For there can be no laws without a Law-maker, and there can be no Law-maker, unlefs there be one or more perfons invefled with the power of Government, of which making laws is one branch. For a law is nothing elfe,but thepublick and decla» red will and command of the Law- maker , whether he be the Soveraign Prince^ or the People. 2. And hence it necedarily follows,, that a Soveraign Prince does not receive his authoritie Irom the laws, but Jaws receive their authoritie from him. We are often indeed minded of what B RA'- CTON faies, LEX FACIT RE- GEM, that the law makes the King ; by which that great Lawyer was far e^ nough from underflandmg , that the King receives his Soveraign power from thchw; for the law has no authoritie,. nor the Supreme Poivers. ip/ nor can give any, but what it receives from the K/^g ; and then it is a wonder- ful riddle, how the King ihould receive his authoritie tVoin the law. But when he faies, Tl:e Law makes the Kpig , he di- ftinguilhes a A'/^/gfroma Tyrant, and his^ meaning is, that to Govern by laws, ^ makes a Sovera/gn Trlnce a King , as- King figniftes a Juit and ecjual and be- neficial power and authoritie ; as ap- pears from the reafon he gives for it, l^on eH enim Res, uli domhiatur vohmtaSf © nonlex\ He is no King, who Gc- vcrns by arbitrarie will, and not by law : not that he is no Soveraign Trlnce^ but he is a Tyrant and not a King. 3. And hence it evidently follows , that the being of Soveraign Power is in- dependent on laws ; that is, as a Sove^ raign Prince does not receive hi*? power irom the law, fo, iliould he violate the laws by which he is bound to Govern , yet he does not forfeit his power. He breaks his faith to God and to liis Coun- tric, but he is a Soveraign Prince flill. And this is in effect acknowledged by thefe men, who fo irecly confels, that let a Prince be what he will , though he trample upon all laws, and exercife an arbitrarie and illegal authoritie, yet O 3 liis ic;S' The Cafe of Kef fiance of his perfon is (acred and inviolable, and ir- rcfiftible; he muft notbetouch'd nor op- pofed. And allow that laying of David to be Scripture ftill, Wbocanjiretch forth his hand againH the Lord s Anoint ed^ and he guiltiefi > Now what is it, that makes the perfon of a King more in- violable and unaccountable than other men ? Nothing,that I know of, but his fa- n"ed and inviolable authoritie : and there- fore it feems, though he aft againft law , yet he is a Soveraign Prince, and the Lord s Anointed i\il\ ; or elfe I fee no reafon, why they might not deflroy his perfon alfo. And yet if nothing but an inviolable and unaccountable authori- tie can make the Perfon of the King in- violable and unaccountable, I would gladly know, how it becomes lawful to refill his authoritie, and unlawful to re- fill his Perfon. I would defire thefe men to tell me , whether a Soveraign Prince fignifies the natural Perfon, or the Authoritie of a Kins;: and if to divert him of his authontie,he to kill xhtKing^ why they may not kill the man too , when they have killed xh^King. Thus when men are forc't to mince Treafon end Rebellion, they always fpcak Non- fenfe. Thole indeed who refill the au- thors the Supreme Power f. jpp thorlrie of their Prince ^ but fpare his Ver^ forty do better than thofe, who kill him ; but thofe who affirm, that his rerfc?i is as refiftible and accountable as his Au- thoritie^ fpeak more confiflently witfi themfelves, and the Principles of Rebel- lion. 4. And hence I fuppofe, it plainly ap- pearSjthat every illegal aft the King does, is not an imuthoritative A^^ but laies an obligation on Subjeftstoyeild, if not an ^^ive, yet a ^^J/7i'^ obedience. For tlie King receives not his Soveraign Autho- ritie from the Law , nor does he forferc his authoritie by breaking the law : and therefore he is a Soveraign Prince flill ; and his moft illegal afts , though they have not the authoritie of the law, ycr they have the Authoritie of Soveraign Power, which is irrefiftible and unac- countable. In a word, it docs not become anv man who can think three conlequenccs ofT, to talk of the authoritie of laws in derogation to the authoritie of the So- veraign power. The Soveraign power made the laws, and can repeal A\:m and difpence with them, and mnke new laws ; the oncly power and autho- ritie of the laws is in the power, which O 4 can '■J 2(S)0 The Cafe of Kefijiafice of can make and execute Laws. Sove- raiga Power is infeparable from the Perfon of a Soveraign Prince: and though the cxcrcife ot it may be regu- I lated by Laws, and that Prince does ve- ry ill, who having confented to fuch a regulation, breaks the Laws ; yet when he iSts contrarie to Law, fuch afts car- rie Soveraign and irrefiflible Authoritie with them , while he continues a Sove- raign Prince. But if it be poffible to convince all men how vain this pretence of Laws is, to juftifie Refinance or Rebellion againft a Prince , who perfecutes without or a- gainft Law , I lliall only ask two plain queflions. ' I. Wliether the Laws of God and Nature be not as facred and inviolable as the Laws of our Country ? if they be, (and mcthinks no man Ihould dare fay that they are not) why may we not as well rtfifl: a /"r/Wfif , who perfecutes us againft the Laws of God and Nature, as one,w!io perfecutes againft the Laws of our Countrey ? is not the Prince as much bound to ol^fcrvc the Laws of God and Nature, as the Laws of his Country? if fo , then their diftinftion Let ween fuflering with and againft Law fignifies the Supreme Powers. 2 o I fignlfics nothing. For all men, who fufler for well-doing, fuffcr againll: Law. For by the Lawsot God, and the natu- ral ends of humane Government , fuch men ought to be rewarded, and not pu- niiht. , Nay , they fufler contrarie to thofe Laws, which commanded them to do that good , for wliich they fuffer. Thus the Chriftians fuffcred under Pa* ^an Emperors, for worfliipping one fu- preme God, and refufing to worlhip the numerous Gods of the Heathens ; and therefore, according to thefe principles, might have juftificd a Rebellion againft thole unjuft and perfecuting powers ; but the Apoftles would not allow this to be a juft caufe of refiftance, as I have already fhewnyou ; and yetlconfefs I am to feek for the reafon of this diffe- rence, why \\t may not refift a Prince, who pcrfecutes againft the Laws of God, as vvell as him,who perfccutes againft the Laws of England. z. My other queftion is this, Whether a Pr/nce have any more authority to make wicked and perfecuting La ws,than to perfecute without Law ? Thefe men juiUn Apa. tell us, that if Paganifm or Popery were ^^^ cftabliflied by Law, they were bound to fufTer patiently for tJieir Religion, with-^ ^ ■' * out 2o:5 The Cafe of Kefijlance of out refiftance ; but fince Chr'ijlianity and Troteflamy is the Religion of tlie Nati- on, they arc not bound to fuffer, but may defend themfelves, when they are condemned by no Law. But if we exa- mine this throughly, it is a very weak nnd trifling Cavil. For what authoritie has a wicked and perfecuting Law ? and who gave it this authoritie ? what au- thoritie has any Prince to make Laws a- gainft the Laws of God? if he have no authoritie, then it is no Law ; and then to make a wicked Law to pcrfecutegood men, is the fame thing, as to perfecute without Law, nay as to perfecute a- gainfl: Law. The pretence for refift- ance is, when the Prince perfecutes with- out authority. Now I fey, a Vrince has no more authoritie to make wicked per- fecuting Laws, than to perfecute with- out Law. Should a To^'ijh Prince pro- cure all our good Laws tor the Troteflaut Religion to be repealed , and eftablifh Topery by Law , and make it death not to be a Fapijiy he would have no more real authoritie to do this, than to per- fecute Trotefiants without repealing the Laws. A Soverain and unaccountable power will juftifie both,fo as to make re- fiftance unlawful ; but if it cannot ju- ftifie the Siifreme Poiverr. 20^ fiificboth, it canjuftific neither. For a Prince has no more authoritic to make a bad Law, than to break a good one ; fo that this principle will lead them a great deal fardier than they pretend to ; and let the Laws of the Land be what they will , in time they may come to think it a juft reafon for Rebellion , to pull down Antkhrijl, and to fet up Chriji Je^ Jiu upon this Throne. This I hope is a (ufficicnt anfwerto the two firflobjefti- ons, That we are bound by no Law to lliffer againft Law ; And that the Prince has no authoritieagainfl: Law. 3. The next objeftion is , that they liave a natural right q{ felf-frefervation andyd'/fVf/d'A/rf againftunjuft and illegal violence. This very pretence was made ■great ufe of to wheadle people into this iate Confpiracie. Thofe who were em- ployed to prepare and difpofe men for ReheliioHy jiskt them , whether they woujd not defend themfelves , if any man came to cut their throats : this they readily faid they would : when they had gained this point, they askt them, whe- thcr they did not value their Liberties, as much as their Lives ; and whether they would not defend them alfo. And thus they might haVe proceeded to any ^ • pait 2o4 '^^^^ ^^[^ ofKefiJlance of part of their Liberties, if they had plea* fed ; for they have the fame right to any part, as to the whole , and thus felf-de- fence would at lad reach to the fmalleft occafion of difcontent orjealoufie, or diflike of Fuhlick Government, Now in anfwer to this,! readily grant, that every man has a natural right to preferve and defend his life by all law- ful means ;but we muft not think every thing lawful , which we have ftrength and power and opportunity to do; and therefore to give a full anfwer to this plea, let us confider, I. That felf-defence was never allow- ed by God or Nature againft publick authority, but only againft private vio- lence. There was a timcAvhen Fathers had the power of life and death over their own Children ; now I would only ask thefe men, whether if a Son at that time faw his Father coming to kill him, and that as he thought very unjuftly, he might kill his Father to defend himfelf. This never was allowed by the moft bar- barous Nations in the world ; and yet it may be juftified by this principle of felf-defence, as it is urged by thofc men ; which is a plain argument that it is falfe. It is an exprcfs Law , that he thatfmi- tetb u the Supreme Ponders. CS05 tfth his Father or his Mother jh^U he pure- ly put to death , 2 1 Exod. i j. and yet then the power of Parents was re 11 rain- ed by publick Laws. And the author!- tie of a Prince is not lefs facred than of a Parent ; he's God's Minifter and Vice- gerent , and Subjeds arc exprefly for- bid to refift ; and it is a vain thing to pretend a natural right againft the ex- prcfs Law of God. 2. For the fole power of the Sword is in the King s hands , and therefore no private man can take the Sword in his own defence but by the King's aijthori- tie , and certainly he cannot be prefu- med to give any man authoritie to ufe the Sword againft himfelf And there- fore asChrift tells Ff/'fr , he that takes the Sword jl^all perijh ly the Sword ; he who draws the Sword againft the lawful pov\'ers, deferves to die by it. 3. We may confider alfo, that it is an external Law , that private defence muft give place to the publick good. Now he that takes Arms to defend his own hfe and fome few others, involves a whole Nation in blood and confufion, and occafions the miferable (laughter of more men, than a long fucce/Tion of Ty- rants could deftroy. Such men facrificc many 2o6 The Cafe of Refflance of many tho^fand Jives , both of friends and enettijfes , the happinefsand profpc- rity of many thoufand Families , the publick peace and tranquillity of the Na- tion , to a private' felf-defence ; and if this be the Law of Nature , we may Well call Nature a ftep-mother, that has armed us to our own ruine and confufi- on. 4. And therefore we may farther ol> ferve, that Non-refidance and fubjeclioa to government, is the beft way for eve- ry mans private defence. Our Atheifti:- cal Politicians, who know no other La\v of nature, but felf-defence, nhake this the Original of humane Societies ; That if is a voluntarie combination for felf» defence. For this reafon they fet up Princes and Rulers over them, and put the power of the fword into their hand^, that they may adminidcr Juftice, and defend their Subjefts from publick and private violence : and they are certain- ly fo far in the right, that publick Go- vernment is the beft fccuritie not onely of the publick peace, but of every mans private intereft; nay it is fo, though our Prince be a Tyrant, as I have al- ready fhewn you, that no Government can be fecure without an irrefiftible and un- the Supreme Powers. 207 unaccountable power. So that the na- tural right of fclf-defence is fo far from juftifying Rebellion againft Princes, that it absolutely condemns it, asdeftruftive of thebeft and moft efTeftual means to prefer ve ourfelves: for though by Non- refiftance a man may expote his life to the furie of a Tyrant , To he may teofe his life in any other way of defencei%ut publick Government is the bed and fu- 1 eft defence, and therefore to refifl: pub- lick Government, is todeftroy the beft means of felf-defence. 5-. However, this principle of felf-de- fcnce, to be fure, cannot juftifie a Rebel- lion, when men do not fuffer any a6lual violence ; and therefore thofe men who were drawn into this late Confpiracie, when they faw no bodie attempt cutting their throats , when they faw none of their liberties invaded, werefo well pre- pared to be Rebels, that they needed no arguments to perfwade them to it. 4. The next objeftion againfl the Do- ftrine of Non-refillance is this. That it dellroys the difference between an ab- folute and limited Monarchy, between a Prince whofe will is his Law, and a Prince, who is bound to govern by Law ; which undermines the Founda mental con- 9o8 T^hc Cafe of Kefijlance of conflitution of the Englilli Government. If this were true , I confcfs , it were a very hard cafe for the Minifiers of the Qiyrch of England^ who muft either preach up refiftance, contrarie to the Laws of the Gofpel, and the fence and praftice of the Chriftian Church in all Ag^, or mufl: preach up Noii-refiftance, to ithe deftrudion of the Government under wliich they live; but thanks be to' God, this is not true. For the difference between an abfolute and Umited Mo- narchy, is not, that refiflance is unlawful in one cafe, and lawful in another: for a Monarch, the exercife of whofe power is limited and regulated by Laws, is as ir- reilftible, as the moll abfolute Monarch, wh6fe will is his Law ; and if he wxre flOt, I would venture to fay, that the mod abfolute and Defpotick Govern- mentjis more for the publick good.^than a limited Monarchy. But the difference lies in this, that an abfolute Monarch is under the Govern- ment of no Law, but his own will ; he can make and repeal Laws at his plea- fure, without asking the confcnt of a- ny of his Subjefh ; he can impofe what Taxes he pleafes, and is not tied up to itridl Rules and formalities ©f Law in th(^ Stiprevic Powers. iop the execution oF Juilicc ; but it is qnltc contraricin a limited Monarcliy, wiierc the cxccrciie of Soveraign Power is le- gulated by knovvn and Uanding La ,\ s , which the Prince c^n neither mike nor repeal without theconfent of the people. No man can loofe his Lite or Eflate Wiiii- out a legal procefs and Trya»: no Monies can be Jevyed, nor any Taxes im poled on the S'ibjeft,but by Authority of Par-^ liament : which makes the cafe of Sub- jects ditfer very much from tho:e, who Jive under an Arbitrary Prince. No, you will fay, the cale is jjft the fame: tor what do Laws fignifie, u hen a Prince mufl: not be rcfilLed, though he break thefe Law's, and Govern by an Arbitrarie and Lawlefs w ill ? He may make himfelf as abfolute, as the Great Turk or the Mogul, whenever he pleafes; for what Ihouki hinder him, w iicn all men's hands are tied by this Dodlrine of Non-refiflance ? Now it muft be ac- knowledged, that there is a poffibilitie for fuch a Prince to Govern arbitrarily, and to trample upon all laws; and yet the difference between an ablolute and limited Monarchy is vailly great. I. For this Prince, though he may make his will a Law^ to himfelf, and P the 2 1 o The Cafe of Refiflarice of the onely rule of his Government, yet he cannot make it the Law of the Land : he may break Laws, but he can neither make nor repeal them; and therefore he can never alter rlie frame and conftituti- on of the Government, though he may at prefent interrupt the regular admi- niftration of it : and this is a great fecu- ritie to pofleritic, and a prefent reflraint upon himfelf z. For It is a mightie uneafic thing to any Prince, to govern contrarie to known Laws. He offers as great and eonllant violence to himfelf, as he does to his Subjects. He cannot raife mony, nor impole any Taxes without the con- fent of his Subjcfts, nor rake away any man's life without a legal Tryal ( which an ablblute Prince may do ) but he is giultie of rapine and murder, and feels the fame rebukes in his own mind, for fuch illegal aftions, though his impofiti- ons be but reafonable and moderate, and he put no mian to death, but who very well deferves it, that an ahfolute Tyrant does for the mofi: barbarous oppreffions and cruelties. The breach of his Oath to God, and his promifes and engage- ments to hisSubjedb, makes the exccr- cifc of fuch an arbirrarie power very trouble- the Si{prc?;!C Po^i^crs. troublefomc : and though hisSuLjcils arc bound not torcfiil, }Lt hisown gailty tears uill not lurtcr him to Lc Iccuic: and arbitrarie Power is not fo iLifcioiis a thing, as to tempt men to forfeit all the ealc and plealurc, and fecuritic of Government, lor the fake of it. 3. Though Subjects muft not rcfift fucli a Prince, who violates the Laws of his Kingdom; yet they are not bound to obey him, nor to fcrvc him in his ufur- pations. Subjects are bound to obey an ahjolute Monarch, and to fervc his will in lawful things, though they be bard and grievous ; but in 2, i'lrinitcd Monarchy ^ whicii is governed by La\^s, Subjcfts are bound to yeild an adrive obedience onc- ly according to Law, thougii they are bound nor to refifi, when they fuHer a- gainfl Law. Now^ it is a mighty un- eafy thing to the greateft Tyrant^ to go- vern always by force; and no Prince in a limited Monarchy can make himfelf abfolute, unlefs his own Subjefts anilt him to do 13. 4. And yet it is very dangerous for any SubjecT: to fcrve liis Fr'ince contrary to Law. Though th.e Frirxe himfelf is unaccountable and irrefiftible , yet his Minijlers may be called to an account, P z and C I I 1 2 The Cafe of Kcfi fiance of and be puniflVt for it ; and the Prince may think fit to look on quietly, and fee it done : or if tiiey elcapc at prefent, yet it may be time enough to fufler for It under tiie next Prince ; which we fee by experience makes all men wary how they fervc their Prince againft Law. None but p'.rfons of defperate fortunes will do this barc-fac't ; and thofe arc not aK\ ays to be met with, and as ieldom fit to beempioy'd. 5. And therefore we m.ay obferve, that i y the fundamental Laws of our Government, as the Prince mufi Go- vern by Law, foheis irrefiftible : which llic'.vs, that ^jr wife Law-makers did not think, that Non-reftjl^ince was de- ft ruchve oi a limited Monarchy. 6 And in this long fucce/Tion of Princes in this Kingdom, there has been no Prince that has caft off the Authori- ty or Laws, or ufurpt an abfolute and arbitrary Power: which fliews how vain thofe icars are, which difturb the fancies and imaginations of Rebels, if they be not pretended onely to dillurb the pub- lick Peace. 7. Non-re fiflance is certainly the befl: way to prevent the change of a limited into an ahfolute Monarchy. The Laws of the Supreme Poivers. :t i 3 of ErjgLuir! have made fuch an admirable provilion tor the honour and prolperous Government ot the Prince, and the le- curityoF-the Subjcft, thii the Khigs of EngLiudh'W'Q, as Uttle temptation rodc- fire to be abfolute> winle their Suhjeds are obedient and governable, as tiieir Subjee^ls have, that they iliould be {o. And if e\er our Khigs attempt to make thcmfelves abfolute (which thanks Le to God, we have no profpe^fl of yet ) it will be owing to the iaftious and traite- rous difpofitions of Subj;£ls. When Subj'.fts once learn the trade of murder- ing Princes, and rebelling agiinll them, it IS time then for Princes to look to th:mfelves ; and if ever our podericy fhould fuffer under lb unhappy a change of Government, they will liave reaica for ever to curfcthe Fanatick rage and fury of thisi^ge; and the bell way to remove tliat fcandal, v. hich has been al- ready given to Princes, 'v^ by a pubilck pro:eliion and pracVice of this great Gc- Ipel-duty of Non-refillance. 8. The lail objeclionagainft Non-rc- fiflanceis this, tliat if refiilancein no cafe be allowed , the mifchiefs and in- conveniences to Mankind may be into- lerable. To uhlcii I (liall l;rief!y return ihefe foliowinganfwers. P 3 i. 2 1 4 The Cafe of Kefijlancc of I . That bare Pofllbilities are no ar- gnincnc againil any thing. For that which may be, may not be; and there is nothing in this world , how good or iiftlbl or ncccfiary foever it be'in its felf , but n'iay poiiibl y i;e attended with very great inconveniences ; and if we mud rejcd that which is good andufeful in it llIF, lor the fake of lomc poliible in- conveniences, which may attenJ it, we mnfl condemn the very beft things. Modefty and Humility , Juflice , and Temperance, are great and excellent Vcrtues: and yet w c may live in fuch an age, when thefe Vertues ihall beggar a man,and expofe him to contempt. Mer- cy and Clemency is a noble quality in a Prince, and yet it is pofliblc, tliat the Clemency of a Prince may mine him, and he may fpare Traitors Lives , till they take away his. Marriage is a Divine Inilitution, which contributes as much to the happinefs and comfort of humane life, as any one thing in this Vv'orld ; and yet it may be you cannot name any thing neither , which many times pioves io great a plague and curfe to Mankind. Tiius Non-ixTillance is a g:eat and excellent duty , and abfolute- 1} neceflary to the peace and order and good the Supreme Forvers, 21^ good government of the world ; l)ut yet a bad Prince may take the advantage of it , to do a great deal of mifchief. And what follows from hence ? that Non-refiilanceisno duty, becaufe it may poffibly be attended with evil conlc- quences ? then you can hardly name any thing, which is our duty ; for the moft excellent Vermes may at one time or other expofe us to very great inconve- niences ; but \\ hen they do fo, we muft not deny them to be our duty , becaufe we lliail fuiTer by it ; but mud bear our fufferings patiently, and expect our rew^ard from God. And yet that there is not fo much danger in Non-refiftancc, as thefe men would perfwade the world, I hope appears from my anfwers to the laft objeftion. 2. When w^e talk of inconveniences, we mud weigh the inconveniences on both fides, and confider which are grea- teft. We may fafTer great inconveni- ences by Non-rcfiftance , when our Prince happens to prove a Tyrant; but iliall we fufTer fewer inconveniences were it lawful for Subjects to refill. ? Which is thegrcateftand moft merci- lefs Tyrant? an arbitrary andlawlefs Prince, or a Civil War ? which will de- P 4 ftroy 2 1^ The Cafe of Kef fan ce of ftroy mod mens Lives ? a Nero or Dio- clefian.ox a pitcht Battel ? who will de- vour moft Eftates? a Covetous and Ra- pacious Prince, or an infolent Army, and hungry Rabble ? which is the greatefl: oppreliion of theSubjeft? Ibme illegal Taxes, orPIundcrings, Decimations,and Sequeftrations ? Who are moft likely to abufe their power? the Prince, or the people ? which is moft probable , that a Prince fliould opprefs his dutiful and obedient Subjefts, ^ or that fome faftious and defigning men ihould mifreprelent the government of their Prince , and that the giddy multi- tude fliould believe them ? who is moft likely to make a change and alteration ' in government? aa Hereditary Prince, or the People , wlio are fond of inno- vations ? While Soverain and irrefiftible power is in the hands of the Prince, it is pofli- ble we may fomctimes have a good one, and then wefliall find no inconvenience in the Doctrine of Non-refiftance. Nay, it is pofTible, we may have a great ma- ny good Princes, for one bad one ; for Monfters arc not fo common, as more niiural productions : fo that the incon- veniences we may fuffer by this Do- clrinc the Supreme Powers. 2 17 <^rine will but llldom happen ; but had the people power to refift , it is almofl impollible , that pul lick government fhould ever be quiet and fecure for half an age together: they are as unflableas the Seas, and as eafil)' moved with eve- ry breath, and as oucragiousand tempc- fluous too. Thele are not fomc guefles and probabilities, but demonll rations in this unha()p} age , wherein we have ken all tlieie thinf^safted. The 2 1 8 T^f^c Cafe of Kefiftancc of The CONCLUSION, Containing a fljort Diffnafi*ve from Kefijiance and Kebellion. "UTAving thus largely proved that Jil. SubjC(flioa and Non-rcfiftance is a neceflary duty , which Subjects owe to Soverain Princes . ind anfwered al{ thofe objections wh'.^ h are made againfl it ; the refult of all is, to perfvvade Sub- jeds to the praftife of it. And St.Paul urges two very powerful arguments to perfwadeus to [t, Rom.i^. _i -^.JXhat fhe powers arc of Go J , arid he that refifleth the power Sy rejijleth the ordinance of God. And certainly he is noChriftian who difputcs obedience to the Divine Ordinance and ConRitution. A Prince is the Image, the Vice-gercnt of God , and therefore Princes are cal- led G^^i in Scripture, and be he what he will, a good or a bad Prince , while God thinks fit to advance him to the Throne , it becomes us to fubmit and reverence the Divine Authority. Will you the Si/prcwe Poivcrs. 2 1 p you lift up your hind againft God ? will you ciR oiT his authority and go- vernment too i docs not he know how to rule us? how^ tochufc a Prince lor us ? Tlie grcatcft Rebel would bluih to fay this in fo many words , and yet this is the Language of Rebellion. Men diHikc their Prince, that is, that Gover- nour, whom God fets over them : they rebel againft their Prince, they Depole him, they Murder him ; that is, they difown the Authority of God, they dL- facc and deftroy his Image , and oJer fcorn and contempt to his Vice gerent. Earthly Princes look upon ever}/ affront, and difgrace done to their Miniftersand Lieutenants, to be a contempt of their own Authority; and fo does God too: he who pulls down a Prince,denies Gods authority to (et him up , and afiironts hiswifdom inchufing him. 2. And therefore iuch men muft not expeft toefcape a deferved punifliment, ^ tkey fha/l receive to tker/ifelves damnati^ on. Now x;u**. may eitiier fignifie the punilhment of Rebellion in this world, or in the next ; and here it fignifies both. r. They Ihall be puniflitin this world. And whoever confolts Ancient and Mo- dern a a o Tihe Cafe of Refijlance of der Hiftories, will find, that Rebels ve- ry feldom cfcape punilhmtnt in this world. Ho vV often does God defeat all their Counfels, dilcover their fecret Plots and Confpiracies ! and if they be prof- perousforawhile, yet vengeance over- takes them ; if they efrape punifliment from men,they are puniilit b)' fomefuch remarkable providcnce,as bears the Cha- raftersof a Divine Jaflicc in it. X. Ho\vever,luchmenlhail not cfcape the piinifhments ot the ctlier v\ orld ; and if vou believe there is a Hell Icr Rebels and Traitors, the punii^rnentof refiftance is infinitely greater :iian all the mifcliiefs which can befat )ou in fubjeftion to Princes , aiiu ;i patient fuf- fering for well uoinn. H'hat fhall it profit a man , though hefhould gain the whole world , wii.ch is iomerliing more than afingle Crown and Kingdom, an^ loofe his own Soul ? Though an univerlal Empire were the reward of Rebellicr, fuch a glorious Traitor, wlio parts with his Soul for it, would have no great rea- fon to boafi: much of his purchafe. Let usthen reverence the Divine Judgments, let us patiently (ubmit to our King, though lie fliould perfecutc and opprels US; and cxped our protection here from the the Supreme Towers. 27 1 the Divine Providence, and our reward in Heaven ; which is the fame cncou- ra^ement to Non-rcfitlance , which we have to the praftile of any other Ver- tue. Were the advantages and difadvan- tages cf llefidAnce and Non-rcfiftance in this world tairl} cllimated , it were much more eligible to lubmit , than to rebel againft our Prince ; but there can be no companion beivveen thefe two, u^hen we take the other world into the account. The lad Judgment weighs down all other confiderations; and cer- tainly RebelUon may wellbefaidto be as the fin of Witchcraft , when it fo in- chanrs men, that they are refolved to be Rebels, though they be damned for it. ^. THE END. •« • L, > »• J-i. , . BOOKS Printed for Fwcham Gardiner. I. A Perfwafive to Communion with zV the Church of England. 2. A Refolution of fome Cafes of Confcience which refpecl Church-Com- munion. 3. The Cafe of Indifferent things u- fed in the Worlhip of God,propofed and Stated, by confidering thefe Queflions, fe'c. 4. A Difcourfe about Edification. 5:. The Refolution of this Cafe of Confcience, Whether the Church ofEng- lands Symbolizing fo far as it doth with the church 6. A Letter to Anonymus , in anfwer to his three Letters to Di'.Sherlocf: about Church-Communion. 7. Certain Cafes of Confcience refol- ved,conccrning the Lawfulnefs of joy n- ing with Forms of Prayer in Pubhck Worfliip. In two Parts. 8. Tlie Cafe of mixt Communion : Whether it be Lawful to Separate from a BooJ{f Frintedfor F. Gardiner. a Church upon t!ic account of promifcu- ous Congregations and mixt Communi- ons ? 9. An Anfwcr to the DiHentcrs Obje- ftions againft the Common Pray ers,and fome otiier parts of Divine Ser\/ice pre- fcribed in the Liturgy of the Church of 10. The Cafe of Kneeling at the Holy Sacrament flared and refoived, (^c. In two Parts. 11. ADifcourfeof Profiting by Ser- mons, and of going to hear where men think tliey can profit moft. 12. A ferious Exhortation , with fome important Advices, relating to the late Cafes about Conformity , recom- mended to the prcfent Diflenters from the Church of En^and, 13. An Argument for Union ; taken from the true intereft of thofe Diflenters in England who profeis and call them- felves Proteflants. 14. Some Confidcrations about the Cafe of Scandal , or giving Offence to Weak Brethren. 1 5-. The Cafe of Infant-Baptifm , in Five Qnefl:ions,©'c. 16. The Charge of Scandal, and gi- ving Offence by Conformity, Refelled, and BooI{f Printed for F.Gardincr. and Rcflefted back upon Separation^ ® c. I. A Difcourfe about the charge of Novelty upon the Reformed Church of England, made by the Papifts asking of us the Q^jcftion , Where was our Re- ligion before Luther ? X. A Difcourfe about Tradition , fliewing what is meant by it, and what Tradition is to be received , and what Tradition isto berejeftcd. 3. The difference of the Cafe be- tween the Separation of Proteftants from the Church of Rome , and the Se- paration of Diffenters from theChurch of England. 4. The Proteftant Refolution of Faith, ^c. Some Seafonable Refleftions on the Difcovery of the late Plot, being a Ser- mon preached on that occafion, hyW, Sherlock, D. D. Rcftor of St. George But- tolph'lane, London. King David s Deliverance : or , the Confpiracy of Ahfolon and Ach/topheld^- feated,in a Sermon Preached on the day of Thankfgiving appointed for theDif covery ot the late Fanatical Plot. By Thomas Long, B. D. one of the Preben- daries of Exon, I '■, * f *>:>'■'.•■ * • " .1 '1 V , '^ V> • ^ -' -1 %- 1 I <* i •w> •• >