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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 
</  wijc  and  clificrn'wg  Triiicc  has 
defcr'VjrUy  advanced  yott  to  fa 
high  a  SiUron,  n/adc  r,:c  pnfume^ 
that  fi;rh  a  prcfcut  as  this,  though 
111  It  jdf  n.'iry  mean,  wight  not  % 
J!/.'an  cp:.,b!c  to  you,  efpcciaily  ivheit 
It  IS  intended  as  a  puhliik  ac- 
k!.o^rledgi,;ent  (the  besi  ivhich  my 
v/ean  (inumfiaines  in  the  IFor/d 
eatable  me  to  mak^-)  of  thofe  great 
fiz^ours  J  hafe  received  \om 
your  Lcrdfoip. 

That  God  rvonJd  blefi  your 
Lord/J,ip  nith  a  long  Ufe  ,  "and 
'Vigorous  Age,  and  encreafe  of  Ho- 

nonr. 


The  Dedication, 

nonr^  far  the  fo^ice  of  the  Kirrg^ 
aud  of  the  Churchy  is  the  prayer 


Mv  Lor  A 

Your  Lordfhips 
snoft  humble  and 
moil:  obedient  Servant^ 


W.  SHE-RLOCK^, 


IliC 


THE 


CASE 

O  F 
OF   THE 

SUPREME  POWERS 

Stated  and  Rcfolvcd^ 

According  to  the  Doftrine  of  the  Holy 
SCRIPTURES. 


The  INTRODVCriON. 

IPrefume,  I  need  make  no  apolc- 
gic  for  the  feafonablencls  oj:  this 
Difcourfe  at  this  time:  for  ifc- 
ever  it  be  fit  to  put  People  in 
mind  of  that  Subje£>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<u'ts  ,  both  Men  and  Wo- 
men ,  both  [or  tiie  ulcs  of  hisFamilv, 
-and  thefer\'ice  ot  his  cro\ernment  bctii 

( ^   :;  in 


Z  I 


22  The  Cafe  of  Kefijiance  of 

in  Peace  and  War  >  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  <ircat  a  refle- 
ftion  upon  Khigly  govcrnr^ieritj  does  not 
at  all  concern  us,  but  uas  peculiar  to  the 
ftate  and  condition  of  the  Jews  at  that 
time. 

Lee  us  then  proceed  to  ccnfider  how 
lacred  and  irrefiftiblc  the  Peffons  and 
Authority  oiKh/gs  were  under  the  Jew- 
ijh  Govemmerit ;  and  there  cannot  be  a 
plainer  example  of  this,  than  intliecafe 
of  Dav'td.  He  v/as  himfelf  anointed  to 
be  Kir.gafter  SauFs  death,  but  in  the 
mean  timx  was  gricvoufly  perfecuted 
by  SauU  purfued  trcm  one  place  to  ano- 
ther, u  ith  a  defignc  to  take  away  his 
life.  How  now  does  David  behave 
himfelf  in  this  extremity  ?  What  courfe 
does  he  take  to  fecure  himfelf  from 
Saul>  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,/^<?  render  to  Ccejar  the  things 
which  are  Cafars ,  without  Ipecifying 
what  thefe  things  are.      E4       2.  And 


^  6  The  Cafe  of  Kefi fiance  of 

z.  And  therefore  he  leaves  them  to 
the  known  Laws  of  the  Empire  to  de- 
termine what  is  Ccefar's  right.  What- 
ever is  eflcntial  to  the  notion  of  Sove* 
rahg  Power ,  whatever  the  Laws  and 
Culboms  of  Nations  determine  to  be 
C/^/j/s  right,  that  they  mufl  render  to 
him;  for  he  would  make  no  alteration  in 
this  matter.  So  that  fubjeclion  to 
Princes,  and  l^on-refiflance,  is  as  plainly 
determined  by  our  Saviour  in  this  Law, 
as  ^diy'm^  Tribute;  for  fubjeftion  and 
t^on-refidance  is  as  elTential  a  right  of  So'- 
veraign  Power,  and  as  infeparable  from 
the  notion  of  it  ,  as  any  thing  can 
be.  So  it  is  acknowledged  by  the  Laws 
and  Cuftoms  of  Nations  ,  and  fo  it  is 
determined  by  the  Apoftle  St  Paul,  as  I 
lliall  fliew  hereafter, 

3.  I  obferve  farther ,  that  when  our 
Saviour  joyns  our  duty  to  our  Prince, 
with  our  duty  to  om  God,  renc/er  to  Ca- 
far  the  things  which  are  Ct^fars  ,  an  J  to 
Go  J  the  things  which  are  God's  ,  he  ex- 
cepts nothing  from  C^fars  right,  which 
by  the  Laws  of  Nations  is  due  to  So» 
vereign  Princes,  but  what  is  a  violation 
of,  and  an  encroachment  on  Gods  right 
and  Soveraignty  ;  that  is,  we  muft  pay 
til  that  Obedience  and  Subjection  to 
.  Princes, 


the  Supreme  Ponders.  ^  j 

Fnnces  which  is  confident  with  our  du- 
ty to  God.  This  is  thconcly  limit  our 
Saviour  fets  to  our  duty  to  Princes.  If 
they  ihould  comnntind  us  to  renounce 
our  Religion,  and  worlhip  fallcGods;  if 
they  IhouId  challenge  di\ine  honours  to 
themfelvcs,  as  fomc  of  the  Roman  Eryi- 
perours  did ;  this  we  muft  not  ^o,  be- 
caufe  it  is  to  renounce  obedience  and 
fubjcftion  to  God,  w  ho  has  a  more  h- 
veraign  power ,  and  a  greater  right  in 
us,  than  our  Trince :  But  all  ailive  and 
pallivc  obedience,  which  is  confident 
with  a  good  confcience  towards  God, 
and  required  of  us  by  the  Laws  of  our 
Country^  and  the  eflcntial  rights  of  So- 
veraignty,  is  u'hat  we  owe  to  our  Prince, 
and  what  by  our  Saviour's  command 
we  muft  render  to  him.  This  I  hope  is 
fufficient  for  the  explication  of  our  Sa- 
viour's anfwcr  to  the  Pharijees  and  fTe- 
rodlansy  which  evidently  contains  the 
Doftrine  of  obedience  and  fubjcftion  to 
Princes,  enforced  on  us  by  the  authority 
of  our  Saviour  himfelf. 

1.  Our  Saviour's  rebuke  to  St.  Peter, 
when  he  drew  his  fword  and  ftruck  a  fer- 
vant  of  the  hi2;h  Prieftandfmote  ofThis 
ear,  is  as  plain  a  declaration  againu  rc- 
fiflance,  as  words  can  make  it,  26  Mat, 

51. 


€o  The  Cafe  of  Rejijlance  of 

rity,  if  we  may  oppofe  unjufl  and  ille- 
gal violence,  if  any  obligations  of  friend- 
Ihip,  gratitude,  or  Religion  it  felf  could 
juflific  refiftancc,  St.  Peter  had  not  met 
with  this  rebuke.  What  ,^  fliould  he 
tamely  fufFcr  his  Lord  and  Mafter  to  be 
betrayed,  the  mofl:  admirable  example 
of  univerfal  Righteoufnefs  and  goodnefs 
that  ever  appeared  in  the  world  ?  Shall 
one  who  had  done  no  evil,  who  had  nei- 
ther offended  again  ft  the  Laws  of  God 
nor  men,who  had  fpent  his  whole  time  in 
doing  good,  be  fo  barbaroufly  ufed,  and 
treated  like  the  vileft  Malefaftor  >  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«<n*'<^«?7fAvhicli 
fome  think  intimates  the  abufe  of  their 
Authority  :  but  St.  Luke  renders  it  by 
Yjjftivyimvy  and  «^«^a'^«57r,  which  onely  figni- 
fies  the  exercife  of fovera/gn power.  A  nd 
though  moil  of  the  Roman  Emperours 
were  guilty  of  very  great  mifcarringes 
in  government,  yet  our  Saviour  onely 
refers  to  that  lawful  authority  where- 
with they  were  inverted,  not  to  the  a- 
bufeof  it :  and  therefore  he  takes  notice 
of  that  honourable  Title  which  was  gi- 
ven to  many  Roman  Emperours  ,  that 
they  were  called  'Et/fp^^Vo/,  or  Benefaftors ; 

which 


the  Supreme  Porvers,  6j 

which  certainly  docs  not  argue  his  dif- 
like  of  civil  Authoritie.  But  all  that  our 
Saviour  tells  his  Difcij-les  is,  that  it 
fliould  not  be  (o  among  them,  that  they 
lliould  notexerciic  lucli  a  fccular  power 
and  authoritie  as  earthly  Princes  do. 
Now  is  it  any  difparagcment  to  Kingly 
power,  to  tell  a  Bifhop  that  he  muft  not 
exercife  fuch  a  ioveraign  authoritie  over 
the  Church,  as  tlie  Prince  does  over  the 
State  ?  which  is  the  whole  of  what  our 
Saviour  intended  in  this  place. 

For  the  occafion  of  thefc  words,  St, 
Matthew  tells  us,  was  to  check  that  vain 
ambition  of  Zehedee^s  two  fons,  who 
came  to  Chrifl,  and  employed  their  Mo- 
ther  to  ask  ot  him,  that  one  might  fit  on 
his  right  hand,  and  the  other  on  his  left 
hand,  in  his  Kingdom ;  that  is,  that  they 
might  have  the  greatcft  places  of  digni- 
tie  and  power  next  himfelf  St.  Luke 
tells  us ,  that  it  was  to  compofe  than 
ftrife  and  contention  which  was  among 
them,  which  of  them  fliould  be  accoun- 
ted the  greateft  ;  which  mofl  likely  re- 
fers to  tlie  fame  (lory,  though  it  is  plain 
they  quarrelled  more  than  once  about 
this  matter.  And  the  occafion  of  all 
thefe  quarrels,  was  a  miftake  of  the  no,' 
tuvQ  oiChrifl^s Kingdom.  They,as  well  as 

F  z  the 


58  The  Cafe  of  Kefifa}2ce  of 

the  reft  of  the  Jem,  expcftcd  their  Mef 
fias  fliould  be  a  T em f  oral  Fr/nce:  and  tbey 
being  convinced  by  the  Miracles  of 
Ch}/JL  that  he  was  indeed  iIk  MeJ/:as  who 
ivaj  to  comey  they  lived  in  dayly  expefla- 
tion  when  he  would  take  the  Kingdom 
upon  himfelf ;  and  then  they  did  not 
doubt  but  that  they  fliould  be  tlie  chief 
Minifters  of  State,  and  have  the  greatclt 
places  of  truft  and  power  in  his  En-ojom: 
&c  this  made  them  jealous  of  each  others 
greatnefs,  and  fo  forward  to  befpeak/r^ - 
ferments  for  themfelves.  Now  to  cure 
thcfe  earthly  ambitions,  he  tells  them, 
that  his  Kingdom  was  no  fuch  thing  as 
they  dreamt  of,  and  that  he  had  no  Inch 
preferments  for  tliem  as  they  expect- 
ed. ^' 

Earthly  Princes  lived  in  great  Pomp 
and  Splendour,  and  had  great  Places  of 
truft  and  honour  to  beftow  on  their  fer- 
vants  ;  but  they  (aw  no  fuch  thing  in 
him :  he  came  not  to  he  mintjlred  unto^  hut 
iomihjfier,  to  live  a  mean,  indullrious, 
and  laborious  life,  and  to  die  as  a  Malc- 
faftor,  and  give  his  life  a  ranfom  for  ma-- 
fjy.  And  they  could  not  cypc61:by  be- 
ing his  ferv^ants,  to  be  advanced  to  fccu- 
lar  power  and  authoritie,  which  he  had 
not  liimfelf ;  but  when  he  came  into  his 

King" 


the  Snprcwc  Porvcrs.  6^ 

Kitigdem,  they  ihould  indeed  ihare  with 
him  in  his  power  and  authoritir  ;  they 
jT:o:^IcI  (it  Import  twelve  Thrones,  judging  the 
twelve  tribes  cf  IJrael ;  that  is,  they 
ihould  have  the  lupreme  aiitlioritie  in 
liis  Churdi,  which  is  his  (piritual  King- 
dom. Bur  there  was  nothing  ot  exter- 
nal (late  and  grandeur  in  this,  as  they 
expefted;  but  it  was  a  life  of  humiJitie 
and  modellie,  and  contempt  of  this 
world ,  and  earthly  greatnefe.  The 
greatcft  Minifters  in  his  Kingdom  muft 
be  as  humble  as  a  child,  as  he  clfevv  here 
tells  them,  and  as  diligent  and  induilri- 
ous,  and  condefcending,  as  the  mcanell 
fervant,  and  Tnould  very  often  difler  no- 
thing from  fervants  in  their  external 
fortune  and  condition  of  life.  This  is 
the  fum  of  what  oiir  Saviour  liere  tea- 
ches his  Difciples  ;  and  he  is  a  wonder- 
ful man,  and  very  quick-fighted,  who 
can  difcover  any  reflection  on  civil  poVs- 
er  and  authoritie  in  all  this. 

I  Ihall  onely  obferve  farther,  that 
when  our  Saviour  calls  them  liere,  the 
Princes  and  Kings  of  the  Gentiles  or  AV 
tions,  he  does  not  fpeak  this  in  difpa- 
ragement  of  them,  that  they  were  onely 
Heathen  and  hjidel  TriKces,  who  did 
this :    for  there  were  no  other  Princes 

F  3  at 


JO  The  Cafe  of  Re fi fiance  of 

at  that  time  in  tlie  world.  Heathen  and 
Pagan  Princes  lounds  now  as  a  note  of 
intamic,  whereby  they  arc  difnnguithed 
from  Cbrijthm  K'lnp  and  Fr/nces  ;  but 
the  Kings  ot  riie  Gentiles  or  Nations  in 
our  SdViour's  rimc%  figr./ied  no  more 
th^n  Soveraign  PrinceSy  who  were  inve- 
fled  Willi  civil  authoriiie  :  And  our  Sa- 
viour onely  dlllinguiihes  between  that 
civil  power  and  authontie  which  was 
exercifed  by  Jecular  Princes ,  and  that 
fpiritual  Kingdom  which  he  was  now  a- 
bout  to  ered:  in  the  world  ;  and  the 
diltinftion  had  been  of  the  fame  force, 
though  there  had  been  at  that  time 
Jewilh  or  Chriflian,  as  well  as  Heathen 
Princes.  Still  tlie  diiTcrence  between 
Civil  and  Ecclefiaftical  airhoritic  is  the 
fame  ;  and  no  Apoftle  or  Bifliop,  as  (uch, 
can  challenge  the  power  or  authontie  of 
earthly  Princes,  or  any  fliare  in  it. 


CHAR 


the  Supreme  reivers.  7 1 


CHAP.     III. 

Whjt   we  may  learn  from  our  Sa- 
^ionrs  PraSiice  about    N  O  N- 

IlESISTANCE. 

tTAving  feen  what  the  Doftnne  of 
1  our  b'aviour  was,  let  us  now  con- 
fidtr  his  Prailke.  And  we  need  not 
doubt  but  our  Saviour  lived,  as  he 
prcacht.  He  taught  his  Difciplcs  by  his 
example ,  as  well  as  by  his  Laws.  His 
Life  was  the  belt  Comment  upon  his 
Sermons,  was  a  vifible  Lecture  of  uni- 
verfal  Righteoufnefs  and  goodnefs ;  and 
it  is  impollible  to  concciv  e  a  more  per- 
feft  and  abfolute  example  of  Suhjehion 
and  NoH-refiftance,  than  our  Saviour  has 
fet  us. 

When  our  Saviour  appeared  in  the 
world  ,  the  Jews  were  very  weary  of 
the  Roman  yoke,  and  in  earneft  expecta- 
tion of  their  y)/(f/^^,who,as  they  thought, 
would  reftore  tlic  Kingdom  again  unto 
Ifrael ;  and  this  expectation  of  their 
Mefias  J  wiiom  they  miftookfora/d'w- 

F  4  ,       poral 


The  Cafe  of'Kefijiance  of 

feral  Vrifjce  ,    made  them  very  apt   to 
joynwith  pny  one  ,  who  pretended  to 
be  \hc /llejfias  ,  and  to  recel  againil  the 
Roman  ^  vernmcnt.     Sucii  mofl:  Ukely 
were  Iheudas  and  'judos  of  Galilee  ,    of 
whom  we  have  mention,  <r  Ails  36,37. 
and  it  is  not  impoliible  but  the  ^^j)'y)/i- 
tf«,  whokd  4G00  men  into  th.e  Wilder- 
nefs,  2  Acts  38.  either  pretended  to  Le 
the  Me/Jias^or  Tome  fore-runner  of  him  : 
to  be  lure,  fuch  were  tho^c  fa l/e  Cbr/Jts, 
and  fa/fe  Prophets ,   ol  whom  our  Savi- 
our warns  his  Difciplcs  ,  2.4  Matth.  z'^. 
Then  if  any  man  fl)  all  jay  unto  yvii.Lo  here 
is  Chrijl,  or  there,  helieve  ii  not 

This  being  the  temper  of  ihc  Jewijh 
Nation  It  t!)ac  time,  fo  extreamlv  incli- 
ned  ro  Seditions  ,  and  ReheUion  againft 
•the  Roman  powers,  how  eafie  had  it  been 
for  our  SavKur,  had  h.e  p!eaicd,to  have 
made  himfilf  very  potent  and  formi- 
dable !    how  cafie  could  he  have  gained 
even  the  Scrihes  and  Fharifees  to  his 
party,  (ivhole  great  quarrel  was  at  liis 
meannefs  and  poverty)  would  he  once 
have  declared  hinifeJfa  Temporal  Prince ^ 
and  in\  addJ  the  Throne  !     J3ut  he  w  as 
fo  far  from  this,  that  when  he  perceived 
the  people  had  an  intention  to  take  him 
by  force  and  make  him  a  King,he  with- 
drew 


the  Supreme  Porvers.  75 

drew  himfcli  fnvi'clv  t'romrhcm,  anJ 
fleparted  into  a  riicuntain  himjcif  alonCy 
6  John  1 5".  and  yet   I    prefumc ,    there 
might  have  been  asoiiany  i^lauHlJe  pre- 
tences to  have  juitii}ed  a  Reheliion  tiien, 
as  ever  there  were  in  any  Nation  fince. 
He  liad  at  that  time  fed  Jive  thoufand 
men, hefirles  women  and  chiUh  en,  with  Jive 
lark)  loaves  and  tvco  jmail  jijhes  x    and 
what  alormidableEnem}  uoukl  he  have 
been,    who  could  Viftual an  Army  by 
Miracles,  and  could  ,  when  lie  pkafed, 
conquer  by  the  lame  miraculous  power 
alio!  this  the  people,  whom  he  hadmi- 
raculoufly  fed,  were  very  fenfible  of, and 
did  hence  conclude,  that  he  was  the  Pro- 
phet that  fhoidd come  into  the  world ^   and 
that  it  was  time  to  take  him  ,  and  fet 
him  upon  the  Throne  :  but  though  our 
Saviour  was  indeed  the  Meffiau  yet  he 
was  not  luch  a  Meffias,  as  they  expect- 
ed ;  he  was  not  a  temporal  Prince  ,  and 
therefore  would  not  countenance  their 
Reheliion  againft  Cafar ,  though  it  were 
to  make  lumfelf  a  King. 

It  is  fufnciently  known  ,  that  Chrift 
fubmitted  to  the  mod  unjuft  fentence,  to 
the  moft  ignominious  and  painful  death, 
rather  than  refill  the  higher  powers^ 
though  lie  could  fo  eafily  \w\q.  called  for 

Le^ 


Legions  of  Angels  to  his  refcue.  But  he 
went  as  a  lamh  to  the  [laughter  ,  and  as 
the  fheep  before  the  [hearer  u  dumh  ^fo  he 
opened  not  his  mouth ;  ivhen  he  was  reviled^ 
he  reviled  not  again ;  when  hefuffered  he 
threatned  not  .hut  committed  himjelf  to  him 
who  judgeih  righteou[l)'.He  rebuked  Peter, 
when  he  drew  his  Sword  in  his  defence, 
and  tells  Filaie  the  reafon,  why  he  was 
fo  eaf  ly  apprehended,  and  ufedat  their 
pleafure,  without  any  refiftance  and  op- 
pofition,  though  he  had  been  formerly 
attended  with  luch  crouds  of  his  Difci- 
pies;  Becaufe  he  was  no  Temporal  Prince, 
and  therefore  did  not  require  his  Difci- 
pies  to  fight  for  him,  as  other  Temporal 
Princes  uled  to  do.  "jefiis  avfwered,  My 
Kingdom  is  not  of  this  wnrld  :  if  my  King- 
dom were  of  this  world  ,  then  would  my 
fervants  fight,  that  Ifhould  not  he  delive- 
red to  the  Jews  ;  hstt  now  is  my  Kingdom 
not  from  hence ,  1 8  John  3  6.  Which 
plainly  fliews ,  that  our  Saviour's  fub- 
jeftion  wasnoD  matter  of  force  and  con- 
flraint,  becaufe  he  wanted  power  to  re- 
fifl ;  but  it  was  matter  of  choice ,  that 
which  was  moll  agreeable  to  the  nature 
of  hiSi^/;ig^(?w,whichwasnot  to  be  pro- 
pagated by  carnal  weapons,  but  by  fuf- 


fcnng  and  death. 


Anci 


I 


the  Supreme  Ponders,  yt 

And  when  our  Saviour  has  fet  ns  fuch 
an  example  as  this  ,  it  is  v\ondtTtul  to 
me,  that  any  ,  who  call  themfel'/es  bis 
Difctples,  can  think  itlavvtul  to  Rebel  a- 
gamii  their  Prince  ,  and  dcicnd  thein- 
lelvcs  from  the  mofl  unjuft  violence  by 
a  more  unjuft  refiftance.  But  there  are 
ihw  rnen ,  who  are  contented  to  follow 
Chrift  to  the  Crofs ;  they  do  not  like 
that  part  of  his  example  ,  and  are  wil- 
ling to  perfwade  themfelves,  that  they 
are  not  bound  to  imitate  it.  And  there 
are  two  things  ,  which  I  find  urged  by 
fome  men  to  this  purpofe  ,  which  mull 
be  briefly  confidered. 

I.  That  it  is  no  wonder ,  that  Chrift 
fuffered  patiently  and  quietly  without 
refifling  the  moft  unjuft  violence,becaufe 
he  came  into  the  world  to  die  ,  and  to 
make  his  Soul  an  offering  for  fin.  And 
how  could  fo  innocent  a  perfon  die,  but 
by  the  hands  of  ufiji^/i  and  Tyrannical 
powers  ?  and  It  was  inconfiftent  with  his  ' 
defign  of  dying  for  fin,  to  refift  and  op- 
pole.  This  is  the  account  our  Saviour 
himfelf  gives  of  his  patient  fuffering. 
When  St.  Peter  drew  his  Sword  in  his 
defence,  he  tells  hlmyThinke/l  thou,  that 
I  cannot  now  pray  to  my  Father  ^  and  he 
Jha/l  prefently  give  we  more  than  twelve 


j6  The  Cafe  of  Kefijiance  of 

Legions  of  Arigels  ?  B'/t  how  then  [hall 
the  Scriptures  lefulfilled ,   that  thus  it 

muft  he ?  16  Matth.  4 3. 5" 4-  ^^^^ ^^^^  ^^p 
which  my  Father  has  given  me^  jhall  I  not 
drink  it  ?  iS  John  1 1 .  But  what  is  this 
now  to  us?  our  Saviour  did  not  refill 
the  moft  unjufl  and  Tyrannical  powers, 
becaule  God  had  decreed  he  Ihculd  die 
by  their  hands  ,  and  he  came  into  the 
world  for  this  very  purpofe ;  but  has 
God  as  peremptorily  decreed  ,  that  we 
muft  fufTcr  alfo  by  unjuft  violence  ? 
were  we  born  ior  this  very  end,  to  fuffer 
death  by  Herods  and  Pontiles  Pilates  ? 
to  be  the  flaves  and  VaHals  ,  the  fcorn 
and  the  Triumph  of  infolent  Tyrants  ? 
certainly  God  had  a  greater  care  and  re- 
gard forMankind  than  ib;  and  then  our 
cafe  is  very  ditTerent  irom  our  Saviour's; 
and  though  he  died  patiently,  we  may 
defend  our  Lives,and  ourLiberties, which 
are  as  dear  as  our  Lives,  if  we  can. 

z.  And  therefore  they  add, that  Chrifl 
took  upon  himfelf  the  perfon  not  only 
of  a  private  man,  but  of  a  fervant,  that 
hemi[^ht  make  us  free,  and  that  not 
only  as  to  our  Spiritual  ,  but  as  to  our 
Civil  Liberties,  as  the  Virgin  Mary  fings; 
He  hath  Jhewed  Jlrength  with  his  arm ,  he 
hath  Jcattcred  the  frond  in  the  imaginati- 

en 


the  Suprcwe  Porvcrf.  jy 

en  of  their  heart :  he  hath  put  down  the 
w/ghty  from  their  Jeats,  and  hath  exalted  . 
them  of  low  degree,  i  Li^ke§i,^z. 
which  they  think,  does  not  Tignifie  that 
Chrill  has  clVablilhcd  Tyrants  in  their 
Thrones^  and  lubjeftcd  Chriftians  to  the 
vilcfl:  llavcry.  As  Cb.rift:  has  taught  us 
by  his  example  to  bear  fcrvntude  and 
lufferings  with  an  equal  mind  ,  when 
we  cannot  help  it ;  {o  he  has  not  forbid 
us  to  vindicate  and  recover  our  natural 
rights  and  iilerties^  when  we  can,accor- 
dmg  to  the  exprefsdircftion  of  St.  faul. 
Art  thou  called  being  a  fnvant  ^  care  not 
for  it :  hut  if  thou  may  eft  he  made  free^ 
uje  it  rather.  Te  are  bought  with  a  price ^be 
hot  ye  the  fervants  of  men ,    i  Cor.  7. 

^  J.  ,  '*"  S  * 

Now  in  anfwer  to  this,  we  may  con- 
flder  in  general,  that  if  all  this  proves 
any  thing,  it  proves,  that  Chrift  did  not 
intend,  that  his  fuflerings  Ihould  be  an 
example  to  us:  and  yet  St. Peter  exprefly 
tells  us,  that  he  did;  Chrifl  alfofuffered 
Jor  us ,  leaving  us  an  example  ,  that  ive 
fkould follow  hisf}eps:&c  therein wc muft 
imitate  Chrift  in  fufTcrlng  ,  he  tells  us 
in  the  fame  place,  viz.  in  Juffering  wrong- 
fully ^  in  taking  it  patiently  ,  when  we  do 
welly  and  (ufjer  for  it ,    i  /^^/.i. 19,10,11. 

And 


7  8  The  Cafe  of  Refijia^ice  of 

And  I  think  St.Feters  Authority  in  this 
cafe  is  better  then  all  the  Arguments, 
that  can  be  urged  againfl  it ;  and  there- 
fore whether  we  could  anfwer  thefe  Ar- 
guments or  no ,  yet  it  is  evident ,  that 
they  are  not  good ,  becaufe  they  prove 
that  which  ismanifeflly  fallejthatChrift 
is  not  our  Example  in  fufTering  ,  when 
St. Peter  tells  us,  that  he  is :  but  yet  it 
is  a  mighty  fatislaftion  ,  not  only  to 
know,  that  an  Argument  isfalfe,  but  to 
difcovcr  ,  wherein  the  fallacy  confifls ; 
and  therefore  I  fliall  give  a  more  parti- 
cular anfwer  to  thcfc  obje^ftions. 

I.  As  for  their  firil:  Argument ,  that 
Cbrijl  came  into  the  world  bn  purpofe 
to  die  as  a  facrifice  for  fin,  and  therefore 
it  was  inconfiftcnt  with  his  defign,  and 
the  perfon  he  undertook,  to  refift  and 
oppofe,  had  it  been  never  fo  lawful  to 
refift  ;  I  grant  it  is  very  true,  but  yet 
this  docs  not  prove ,  that  he  cannot  be 
our  example  in  fuflering.     For, 

I .  This  is  not  t!ie  only  reafon  our  Sa- 
viour gives  of  his  Noii-refiJIartce,  and  pa- 
tient lufTcring.  He  gives  Feter  ano- 
ther reafon  ,  Becaufe  it  is  unlawful  to 
draw  the  Sword  ngainll  a  juft  Authori- 
ty, though  our  caufe  be  never  fo  jud  : 
Put  up  thy  Sword  again  into  his  place,  for 

all 


the  Supreme  Powers.  79 

all  they  that  take  the /word  fhall  per'ijh  hy 
thejivord  \  which  I  have  already  explain- 
ed to  you  at  large.  So  that  our  Saviour 
acknov\  ledges  it  as  unlawful  to  refill  a 
lawful  Authority,  as  it  was  inconfillent 
with  his  defign  of  dying  for  the  fins  of 
men  ;  and  herein  certainly  he  is  fit  to 
be  our  example,  in  not  refifting  a  law- 
ful Authority  in  his  own  defence. 

2.  I  grant,  it  had  not  been  agreeable 
to  the  Ferjon  which  our  Saviour  took, 
to  have  avoided  death  by  a  forcible  re- 
fiflance ;  but  then  our  Saviour  volunta- 
rily took  fuch  aPerfon,  as  was  fit  to  be 
an  example  to  us.  His  Perfon  and  his 
Religion  were  very  well  fuited  to  each 
other  ;  a  mcek/numble,  fuffering/'^r/^;/, 
to  be  an  example  of  a  meek,  humble  and 
fuffering  Religion.  His  perfon  and  ex- 
ternal circumftances  of  his  appearance 
were  on  purpofe  fitted  to  his  Religion  ; 
and  it  is  none  of  the  leaft  wonders  of 
the  Divine  wifdom ,  that  the  work  of 
our  redemption  was  accompliflit  in  fuch 
a  myjlerious  way  ,  as  at  once  made  our 
Saviour  tlie  Author  of  our  redemption, 
and  an  example  of  all  the  graces  and 
vertucs  of  the  Chriftian  life. 

Might  notthcfemen,if  they  pleafed, 
by  the  fame  Argument  prove  ,    that 

Chna 


8  o  ^he  Cafe  of  Kcfiflancc  of 

Chrift  is  aot  to  be  our  example  in  ineek- 
nefs  and  poverty, and  contempt  of  this 
world,  and  iorgiving  enemies,  ®c.  be- 
caufe  he  came  mto  the  world  on  this 
defign,  net  to  he  mhuflred  unto,  hut  to  mi- 
n'lfler  ?   He  chofe  a  mean  and  low  tor- 
tune;  and  all  the  affronts  and  indignities 
hefuffered,  were  part  of  his  voluntary 
humiliation^  and  therefore  it  became  him 
to  bear  them  patiently ,  r^nd  to  forgive 
them,  as  much  as  \z  did  vy  die  patiently 
by  wicked  hands ;  but  there  is  not  the 
fame  reafon  for  us  to  do  fo  :   and  thus'it 
will  be  hard  to  find  any  thing,  wherein 
Chrift  is  to  be  our  example  ,  becaufc  the 
very  reafon  of  his  coming  into  the  world, 
the  manner  and  circumilances  of  hisap- 
pearance,allthat  he  did  and  fufTcredjmay 
be  refolved  into  the  decree  and  appoint- 
ment of  God,  and  his  vokintary  under- 
taking, and  the  accomplifliment  of  an- 
cient Types  and  Prophecies  ;    and  there- 
fore he  IS  no  more  to  be  an  example  to 
us,  than  a  man  who  afts  the  part  of  a 
leggar  or  of  a  Prince^  is  to  be  an  exam- 
ple'to  all  that  fee  him.  ^ 

But  mcthinks  it  is  worth  confidering, 
why  Chrijl  chofe  fuch  a  pcrfon  as  this. 
Why  lie  vvas  born  of  mean  and  obfcure 
parcnts,and chofe  a  poor  and  induflrious 

life, 


I 

the  Sjtprcjj/c  PoiVcrs.  8  x 

life,and  an  accurfcd  and  infamous  death? 
was  it  impollible  for  i)ifi>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  .<?  do 
that  which  is  good  ,   and  thou  (halt  have 

praife 


the  Siiprewc  Powers,  149 

praife  ofthef.ime.  For  he  is  the  rnhufler 
of  God  to  thee  for^ood.  But  if  thou  do 
that  which  is  eviUhe  afraid,  j or  he  leareth 
vot  the  f  word  in  vain  :  for  he  is  the  mini- 
Jler  of  God ,  an  avenger  to  execute  wrath 
upon  him  that  doth  evil ,  11^  Rom  3,.]. 
Now  we  cannot  be  bound  to  obey  and 
fubmit ,  any  farther  than  the  rcafon  of 
our  obedience  reaches :  and  if  the  rca- 
fon why  we  muft  obey  Princes,  is,  b^c- 
caufe  they  punifh  wickcdnefs ,  and  re- 
ward and  encourage  Vertue,  which  is  h 
great  a  blefling  to  humane  Societies,then 
we  are  not  bound  to  obey  them,  when 
they  do  quite  contrary  ;  when  they  en- 
courage Vice,  and  opprefs  the  moll:  ex- 
emplary innocence.  Now  in  anfu  er  to 
thisjletus  confider, 

I.  Whether  thefe  great  Aix^flles  in- 
tended to  obhge  the  Chriftians  of  that 
age  to  yield  obedience  to  thofc  pov\'ers, 
which  then  governed  the  world.  If 
they  did,  (as  I  think  no  man  will  Ic  fo 
hardy  as  to  fay,  that  they  did  not)  then 
it  will  be  proper  to  enquire ,  whether 
what  they  hereaffirm,  and  afflgnas  tlie 
reafon  of  their  fubjeftion  ,  tb.at  Rulers 
are  not  a  terrour  to  good  works,  but  to 
the  evil ,  were  true  of  tlie  Roman  Em- 
perours  and  Governours,  or  not.     If  it 

L  3  were 


1^0  The  Cafe  of  Kcjijiance  of 

were  true  ,  then  I  believe  it  will  hold 
true  ot  all ////g^/in  all  agesofthe  woi-jd  ; 
for  there  cannot  well  be  greater  Tyrants 
than  the  Rowan  Emperors  were  at  this 
time  :  and  ib  this  will  prove  an  eternal 
reafon  ,  why  we  fliould  be  fubjecl  to 
Princes  ,  notwithilanding  the  many 
faults  and  mifcarriages  of  their  govern- 
ment. If  it  were  not  true ,  it  is  very 
ftrange  ,  that  two  fuch  great  ^/^7?/a, 
fliould  ufe  fuch  an  argument  to  periu  ade 
ChriQians  tofubmit  to  the  powers,  as 
only  proved  the  quite  contrary  ,  that 
tlicy  ought  not  to  be  fabjecl  to  the  pre- 
fent  powers ,  becaufe  they  were  unjuft 
and  Tyrannical,  and  in  contrsidiclion  to 
the  original  defign  and  inftitution  of  ci- 
vil power,  were  a  terror  to  good  works 
and  not  to  tht  evil. 

The  Chridtans  were  at  that  time  pcr- 
fecuted  by  Jd'^wand  Heathens.hy  all  the 
powers  of  the  World.  The  Apoflle 
exhorts  them  not  to  refift  the  powers, 
becaufe  they  were  not  a  Terror  to  good 
works,  but  to  the  evil.  If  by  this  he 
only  means ,  that  they  fliould  be  fubject 
to  them,  while  they  encouraged  Vertue: 
and  vertuous  men ,  but  miglu  rebel  a- 
gainfl  them,  when  they  .did  the  contra- 
ry ;  how  could  the  Chrijlians  of  thofe 

days 


the  Supreme  Ponder f.  I  ^ 

days  think  thcmlcKcs  oLIigal by  this  to 
fubinit  to  the  higher  poucrs? 

For  this"  was  not  their  cafe.  They 
fuiTcrcd  for  rightcoufnelj  Take ;  the  pow- 
ers were  a  terrour  to  thcni,  though  they 
were  innocent,  though  they  could  not 
charge  them  ,  either  with  breaking  the 
Laws  of  God  or  Men  ;  and  therefore 
they  were  not  bound  tofubmit  to  them, 
whenever  they  could  find  it  fafe  to  rc- 
fift.  So  that  either  thefe  men  put  a  faife 
comment  upon  the  Text ,  ,or  while  the 
Apojl/e  undertakes  to  deter  them  from 
rcfiftance  ,  he  urges  fuch  an  argum.enc 
as  was  proper  only  to  perfwade  them  to 
rebel. 

z.  We  may  alfo  confidcr ,  that  this 
interpretation  ot  the  words  makes  the 
Apoflles  argument  childilh  and  ludi- 
crous, and  wholly  ufclefs  to  perl  wade 
any  man  to  be  lubjeft  ,  who  needs  per- 
fuafion.  For  I  take  it  for  granted, that 
there  is  no  need  to  perfvvade  any  man  , 
efpecially  the  good  and  vcrtuous.not  to 
rcfifi:  the  powers ,  u  hen  he  meets  with 
thejuft  rewards  and  encouragements  of 
Vertue.  The  ufual  pretence  ibr  Sedi- 
tions and  Treafons,  is  to  redrefs  publick 
grievances,  to  deliver  themfclves  from 
a  Aate  of  opprefuon  and  flaverv;  but  all 

L  4  man- 


1^2  The  Cafe  of  Refijia?7ce  of 

mankind  agrec,that  they  ought  to  obey 
Governours,  who  govern  well;  and  no 
man  thinks  it  juft  or  honourable  to  re- 
bel ,  who  lias  not  ,  or  cannot  pretend 
fome  caufeof  complaint.  The  tryal  of 
our  obedience  is,  when  we  fufferinjuri- 
oufly  for  rightcoufnefs  fake  ,  when  our 
nights  and  Liberties  are  invaded,  when 
wc  groan  under  fuch  oppreffions,  asare 
enough  to  make  a  w/fe  man  mad,  and  to 
tranfport  him  to  irregular  and  unjaftifi^ 
able  adhons.  This  was  the  cafe  of  the 
Primitive  Chriflians  to  whom  the  Apo- 
flles  wrote,  and  therefore  we  might  rea- 
(bnably  cxpeft,  that  he  Ihould  urge  fuch 
Arguments  to  Subje61:ion,asilioulcl  reach 
their  cafe  :  but  ii'  thefc  men  be  good  Ex- 
pofitors  ,  the  Apoftle  fays  nothing  to 
pcrfwade  any  man  to  obedience  to  the 
powers ,  who  finds  the  powers  uneafie 
and  troublefomcto  him;  and  thofe  who 
have  nothing  to  complain  of,  one  would 
think  ,  fhould  need  no  Arguments  to 
perfwade  them  to  fubjeftion  to  fo  eafie 
and  gentle  a  yoak. 

3.  Nay,  according  to  this  interpreta- 
tion  of  the  Doftrine  of  Suhjetlion,  that 
we  are  bound  only  to  be  fubjed  to  tliofe 
Prir)cc5,yK'h.o  rule  well,who  punifli  wick- 
cdnefs  and  reward  vertue ;  this  Doftrine 
-  of 


the  Supreme  Forvers.  I  ^^ 

of  Suljeclion  ^wxs  no  fcciiriry  at  all  to 
the  bcA  gcn'cnimcnt.s  in  the  world.  The 
mod  Fartious  and  Seditious  fpirits  can 
defire  no  greater  liberty,  than  this  prin- 
ciple grants  them.  For  no  humane  go- 
vernment can  be  fo  exaft  and  perfect, 
but  it  may  be  guilty  of  great  mifcar- 
riages.  Good  men  may  lufTer,  and  bad 
men  may  flourifii  under  a  vertuous 
Frhcey  and  therefore  ill  defigning  men 
can  never  want  pretences  to  mifrepre- 
fent  the  government ,  and  to  foment 
Difcontcnts  and  Jealoufies  between 
Prince  and  People.  This  unhappy  Na- 
tion has  been  a  fad  example  of  this, 
twice  in  one  Age ,  under  two  as  jnjl  and 
merciful  Prhices ,  as  ever  fate  upon  the 
Englilh  Throne.  When  there  were  ne- 
ver fewer  real  grievances  to  be  com- 
plained of,  and  never  more  loud  and 
Tragical  complaints :  and  if  Subjccls  are 
not  bound  to  obey  any  longer  than  all 
things  pleafeand  gratifie  their  humors,it 
is  a  vain  thing  to  name  the  Doclrine  of 
5'//^/<fr7/^«;which  is  of  no  ufe  at  all  to  the 
peace  and  fecurity  of  humane  Societies. 

4.  This  is  abfolutely  falfe  ,  that  we 
are  bound  to  be  fubjeft  to  Soveraign 
Fririces  no  longer  than  they  rule  well, 
according  to  the   meafures  of  Juftice 

and 


t  ^  The  Cafe  of  K  cfflajice  of 

and  rightcoufncft.  The  Apofilc  T  am 
lure  fuppofcs  the  contrary,  when  he  tells 
the  Chriflians,  But  and  if  ye  fujf'er  for 
r'lghteoufiefsjake,  happy  are  ye:  and  be  not 
afraid  of  their  terror,  neither  he  troubled , 
I  Pet.  3.  14.  Thus  lie  commands  Ser- 
vants to  hefuhjeti  to  their  Maflers  with 
fear,  not  only  to  the  good  and  gentle,  hut 
alfo  to  the  froivard.  For  this  is  thank- 
worthy  ,  if  a  man  for  confcience  towards 
Cod  endure  grief ,  fufering  patiently. 
For  what  glory  is  it,  if  when  ye  he  huff e^ 
ted  for  your  faults  1  ye  take  it  patiently  ^ 
hut  if  when  ye  do  well  and fufferfor  it , 
ye  take  it  patiently  ,  this  is  acceptable 
with  God  J  2  Chap.  18,  19,20.  And  cer- 
tainly there  is  as  perlecl  a  fnbjedion  due 
to  a  Soverain  Prince  as  to  a  Mafler ,  for 
he  is  more  eminently  the  Minifler  of 
God,  and  afls  by  a  more  Sacred  and  in- 
violable authority.  And  that  this  does 
extend  toourfuljcdlion  to  Princes  ,  ap- 
pears from  the  example  ot  Chri(l,which 
the  Apoftle  there  recommends  to  our 
imitation ,  who  was  the  mod  innocent 
perfon  in  the  world  ,  and  yet  fuflered 
the  mofl  barbarous  ufage,  not  from  the 
hands  of  a  private  Mafler ,  but  of  the 
fupreme  powers.  And  therefore  wlieii 
he  commands  in  the  fame  Cha]Uer  to 

fub- 


the  Supreme  Porvers.  i  ^  ^ 

fubmlt  toGovcrnours  ,  as  to  thofe  ivho 
are  for  the  punifl^ment  cf  evil  doers  ,  and 
the praije  of  them  that  do-well,  it  is  evi- 
dent, that  he  did  not  intend  this  as  a  li- 
m'tation  of  our  rubjev^lion  ,  as  if  we 
were  not  bound  to  be  fubjev!!:  in  other 
cafes ;  fince  .in  the  very  fame  Chapter, 
he  requires  fubjcdbion  not  only  to  the 
^ocd  and  gentle  ,  hut  alfo  to  the  frowardy 
in  imitation  cf  the  example  of  our 
Lord  ,  who  fuflered  patiently  under  un- 
juft  and  Tyrannical  powers. 

5*.  I  ob(er\  e  therefore,  that  the  Apc- 
flle  does  not  alleadgc  this  as  the  reafon 
of  our  fubjection  ,  but  as  a  motive  or 
argument  to  reconcile  us  to  the  praftice 
of  it.  The  reafon  of  our  fubjcftion  to 
Princes  is,  that  they  are  advanced  by 
God,  that  they  are  his  Miniftcrs  ,  that 
thofe  who  refijK  refift  the  Ordinance  of  God, 
and  therefore  ive  wufl  fuhwit forGods  fake y 
out  of  reverence  to  his  authority.  But  it  is 
an  encouragement  to  fubjc(9:ion,to  confi- 
der  the  great  advantages  of  government, 
that  Rulers  are  not  a  t  err  our  to  good  works  y 
hut  to  the  evil.  But  though  this  motive 
Ihould  fail  in  fome  inftanccs ,  yet  while 
the  reafon  of  fubjeftion  lads ,  (and  that 
can  never  fail,  while  we  own  the  Sove- 
rain  Authority  of  God)  fo   lo.ng  it  is 

our 


1^6         'The  Cafe  of  Kefifiance  of 

our  dutie  to  be  fubjeft ,  whether  our 
Prince  do  liis  dutie  or  not. 

6.  But  to  examine  more  particularly 
the  meaning  of  thefe  words.  When 
the  Apoftle  fays ,  that  Rulers  are  not  a 
terror  to  good  works,  hut  to  the  evil ;  that 
they  are  for  the  punijhment  of  evil  doers, 
and  the  praife  of  them  that  do  well ;  I  fee 
no  necelfitie  of  expounding  this  of  good 
and  evil  works  in  general,  that  all  good 
and  virtuous  aftions  fliall  be  rewarded 
by  them,  and  all  evil  aftions  punilh't ; 
for  this  is  almoil:  impolTible  in  any  hu- 
mane government;  and  there  never  was 
any  government  in  the  world,  that  ap- 
pointed rewards  for  all  virtuous  aftions, 
and  punifliments  for  all  wicked  ones. 
But  thefe  good  and  evil  works  feem  to 
be  confined  to  the  matter  in  hand,  to 
fubjeftion  and  obedience,  as  a  good  and 
virtuous  aflrion.  And  fo  the  Apoftle 
enforces  this  dutie  of  fubj/:cl:ion,not  one- 
ly  from  the  Authoritie  of  God,  but  from 
the  power  of  Princes :  Be  fuhjetl  to  the 
higher  powers;  for  Rulers  are  not  a  t  err  our 
to  good  works y  hut  to  the  evil.  We  need 
not  fear  the  powers,  when  we  obey 
them ,  and  fubmit  ourfelves  to  them  ; 
but  they  will  punifli  us  if  we  rebel. 
The  force  of  which  argument  is  this : 

The 


the  Sifpm;;e  Forrers.  1^7 

The  bcft  way  to  obtain  fafctie  and  prc- 
tei&ion  under  any  G6vcrnmcnt,is  by  be- 
ing peaceable,  quict,and  obedient ;  fuch 
meii  generally  elcape  under  thegreatell 
.  Tyrj>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  <?/ Rome,  makes  it  unlawful  to 
hold  Communion  with  the  Church  of  Eng- 
land > 

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 


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