and represent it as destructive to the Peace and Quiet of all earthly Kingdoms the Apostle here prescribes two Duties 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to yield Subjection to the Higher Powers not daring to resist or to rise up in Opposition to them when their Commands did thwart the Rules of Christian Faith and when they used their Authority to punish Christians for the performance of their Duty towards God 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to yield a cheerful and sincere Obedience to them in all lawful matters The Persons whom they are here commanded to obey and to be subject to are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principalities and Powers Now because here the Words are in the Abstract and in the 13th Chapter to the Romans run in the same manner let every Soul be subject to the Higher Powers Hence our late Rebels took occasion to separate the Power from the Person in whom that Power doth reside declaâ—ing That they were indeed obliged to preserve a Magistracy and to be subject to some Government or other but not to yield Subjection to the wicked Mugistrate or be obedient to the Commands of any Higher Powers in particular unless they were the Ministers of God for good unto them which in plain English doth import That they are only then obliged to be subject to or yield Obedience to the Civil Magistrate when they themselves do like or do approve of his Commands And truly it must be confess'd that some Great Fathers seem to hint a like Distinction for (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae leguntur in Graeco magic Principatus quam principes sonant ipsam significant potestatem 〈◊〉 cos qui in potestate sunt homines Hieron in Tit. cap. 3. Jerom on my Text speaks thus The Apostle here commands Obedience to the Power not to the Men who are invested with it (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrys Hom. 23. in Rom. To. 3. p. 189. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Occum in Rom. 13. p. 353. Gr. St. Chrysostom Occumenius and Theophylact say the same To govern and be govern'd is of God In Iocum saith Theodoret but not the Government of wicked Persons for the Power of wicked Men is not God's Ordinance But tho this of (c) And therefore other Fathers tell us That etiam nocentium potestas non est nisi à Deo August lib. de natura boni adv Manich. c. 32. That he who gave the Government to Augustus ipse Neront qui Constantino Christiano ipse Apostutae Juliano Idem de Civitat Dei l. 5. c. 21. That bona malaque potestas à Deo ordinatur Isidor Hispal Sentent l. 3. c. 48. Usurpers may be true yet is it undeniable that here and in the 13th of the Romans the Apostle speaks not of the Power in the Abstract but of the Governours invested with it for 1. We are here bid to yield Obedience and to be subject to these Principalities and Powers Now no Subjection can be paid to any Office in the general but only to the Persons who do execute that Office And this is still more evident in the forementioned Chapter to the Romans for there the Powers v. 3. are the Rulers Let every Soul be subject to the Higher Powers for Rulers are not a terror to good Works The Power is the Minister of God v. 3 4. Wilt thou not be afraid of the Power Do that which is good for he is the Minister of God to thee for good Nor indeed can the Power abstracted from the Person of the Magistrate perform what is ascribed by St. Paul unto the Higher Powers it neither can commend encourage avenge or punish it cannot receive Custom bear the Sword or still attend upon the very thing Lastly St. Peter plainly doth enjoyn Obedience to the Prince who is invested with this Power 2 Pet. 2.13 c. saying Submit your selves to every Ordinance of Man for the Lord's sake to the King as Supreme c. And therefore to assert that it is lawful to resist the Person who doth execute this Wrath provided we do own some Government or some Authority to be God's Ordinance is only to be subtilly Rebellions and to distinguish to our own Damnation Farther Observe that the Subjection and Obedience required in my Text is due 1. to the Supreme or Highest Magistrate to the Higher Powers saith St. Paul to the King as supreme saith Peter and that according to a known Rule in Logick that Analogum per se positum c. What is affirmed of a thing in general is chiefly to be understood of that which is the best and highest in that kind it being therefore in my Text affirmed that Subjection and Obedience is due to Principalities and Powers it must be chiefly due to Supreme Princes and the Higher Powers Now he alone can be Supreme who hath none equal or superiour in Power to him and therefore who cannot be judged or called to account and much less punished for what he doth by any Power upon Earth according to these Words of the Wise-man Where the Word of a King is there is Power Eccles 3.4 Prov. 30 3â— and who can say unto him What dost thou And again A King is one against whom no Man can rise up now because he who is thus supreme is but a Man and therefore is confined to a certain place so that his Eyes cannot discern not can his Hands reach all Offenders nor can he be sufficient in his own Person to perform all that is requisite to be done for Preservation of his Subjects and for the Punishment of Evil-doers it follows that he must commissionate inferiour Magistrates to do these things by an Authority derived from him and therefore by just consequence we are obliged to yield Subjection and Obedience to all inferiour Magistrates who legally receive Commission from him for God quis facit per alium id ipse facere judicatur that therefore must be deemed the King's Command which his inferiour Magistrates by good Authority derived from him lay upon us according to that plain Expression of St. Peter Submit your selves to the King as supreme and unto them who are commissionated by him for so is the Will of God 3. Observe that the Higher Powers then in Being when our Lord said Render to Caesar the things that are Caesar's Matt. 22.21 Matt. 26.52 and He that takes the Sword shall perish by it were Tiberius and Men commissionated by him and that when Paul and Peter wrote these Exhortations to Obedience and did declate it was Damnation to resist the Government was in the hands of Claudius and Nero. Sueton. c. 42 43 44 45 49 50 61. Now this Tiberius was a Man unnaturally cruel to his most near Relations infamous for Drunkenness his Lusts were so excessive that Suetonius saith they were incredible and were scarce fit to be related He was so far from being an Assertor of the Religion of the Jews c. 36.
Example of that Lord whom we are bound to imitate For even hereunto were we called because Christ also suffered for us leaving us an Example that we should follow his Steps who when he was reviled reviled not again when he suffered he did not so much as threaten 1. Where in the first place note what hath already been made good that the then present Governours were cruel and tyrannical And 2. The Christians to whom St. Paul and Peter directed these Commands were Men of spotless Innocence Men groaning under the Pressures of the Cross 1 Cor. 15.9 and labouring under most heavy Persecutions for the Gospel's sake They were saith the Apostle Paul obnoxious to such Afflictions as would have rendred them of all Men the most miserable v. 30. had they not been supported by their future Hopes 2 Cor. 4.11 1 Thess 1.6.3.4 2 Thess 1.4 Heb. 10.32 1 Pet. 1.6.4.12 They were in Jeopardy every Hour always delivered to Death for Jesus sake They received the Word of God with much Affliction great Tribulations and Persecutions and they endured a great fight of Afflictions They were saith Peter subject to manifold Temptations and fiery Tryals But notwithstanding all these Sufferings their Master strictly hath obliged them not to take up the Sword not to resist their cruel persecuting Magistrates but when they suffer wrongfully for doing well for Conscience towards God to take it patiently Whence it is clear that by the Christian Doctrine it is unlawful to resist the Higher Powers upon pretence of Male-administration Tyranny Injustice or to rebel for the Defence of our Religion against the worst of Persecuting Princes For if Resistance in the fore-mentioned Cases was a damning Sin when can it be excusable and if it is the Will of God that when his Servants suffer purely for Conscience towards God and are delivered to Death for Jesus sake they should then bear it patiently when can it be supposed agreeable unto his Will that Christians should resist the Higher Powers 2. Observe that when these Precepts were delivered there was then in the Imperial City a Senate somewhat like our Parliament or House of Commons yea such a Senate by whom the Emperours or Higher Powers then in being were elected and by whose Election they became the Ordinance of God having no Right unto that Character till they were thus elected De Jure Belli l. 2. c. 9. §. 11. for as Grotius truly notes and proves Electio Imperatoris ad populum pertinebat aliquoties à populo per se aut per Senatum facta est quae autem à Legionibus modo his modo illis fiebant Electiones non erant ratae ex jure Legionum nam in vago nomine jus certum esse non poterat sed ex approbatione populi Examples of which Elections made or approved by the Senate he gives many in his Notes upon that Section And yet the Scripture takes no notice of this Senate it doth not limit the Obedience of the Christians or those times to things commanded by the Emperours and not forbidden by the Roman Senate it doth not say Obey them till that Senate which at first chose them or approved of them do again reject them but plainly and without exception doth enjoyn us not to resist the Higher Powers The Taxing Luke 2.1 or Enrolling at the Birth of Christ was by the Decree not of the Senate but Augustus the Tribute-money had Caesar's Image and Inscription on it and therefore by our Saviour's Argument did shew that Caesar was to be obey'd St. Paul's Appeal was made not to the Roman Senate Acts 20.10 11. but to Caesar at whose Judgment-Seat saith he I ought to be judged The Submission which St. Peter speaks of is to the King as Supreme So that the Spirit of God seems plainly to condemn those specious Pleas and politick Pretences which our late Rebels made to Justifie their Insurrection against our Caesar and his Imperial Crown by virtue of a pretended Power derived from Lords or Commons who neither do elect nor approve of our Kings before they have a Right unto their Government and who are most apparently inferiour to him since he gives being to both those Houses by his Writ continues them at his own Pleasure adjourns prorogueth and dissolves them pro Imperio Argument 2 2. Christians must not resist the Higher Powers because they cannot do it without Resistance of the Ordinance of God That Magistracy is God's Ordinance that Supreme Powers are the Ministers of God and not of Men that they do act by an Authority derived from him and not from men even when by the Election of Man they become the Higher Powers is evident from Scripture and from Reason From Scripture which doth often stile them Gods Exod. 21.6 Exod. 22.28 1 Sam. 2.25 Psal 82.6 1 Sam. 24.6 10.26.9 11 16 23. 2 Sam. 1.14 16. and the Children of the Mest High His Servants his Anointed as Saul is often stiled even after that God's Spirit was departed from him and David by his Prophet was anointed King Now as no Man can be Vicegerent to an earthly Prince but by his Order and Commission so can no Sovereign Prince be God's Vicegerent without the Ordinance or the Commission of the God of Heaven to act as his Immediate Officer on Earth And suitably to this Assertion the Apostle hath declared of the Supreme Authority in being then what is as true by parity of Reason of those in being now that they were all the Ordinance of God the Ministers of God the Officers of God Rom. 13.2 4 6. that there is no Power but of God and that the Powers that be are ordained of God And even that Power which Pontius Pilate did abuse to the condemning of our Saviour was by our Lord's Confession from above Joh. 19.11 for thou saith he could'st have no Power at all against me unless it were given thee from above It also is extreamly evident from Reason for what is more unlikely than that he who is the God of Order should Faulkn Christian Loyalty p. 416. for the peace and good of lesser Societies in private Families ordain the Authority of Parents over their Children and the Headship of the Husband over the Wife and yet should leave the more general and publick state of Mankind which is of greatest Concernment without any Government which truly can be stiled his Ordinance It would moreover reflect unduly on Divine Goodness to conceive that it was not his Will that Justice Righteousness and Peace should be preserved and Goodness countenanced and rewarded by Men that Evil-doers should be punished and the Destroyers of his Image should suffer by the hand of Justice and yet it cannot be conceived that he hath made Provision for these things unless this Governour of all the Earth this Lord of Life to whom Vengeance doth primarily belong hath constituted and ordained that this his Government and Power should be
committed to some Persons who thereupon should act as his Vicegerents here on Earth and should be owned as his Ordinance This therefore being true of all Supreme Authority that 't is Potestas Dei vicaria a Ray of divine Majesty that 't is entrusted with that Power only which is from above and representeth none but God whosoever lifteth up his Hands against it must be a Fighter against God for if a cruel and blood-thirsty Nero is as St. Paul asserts the Ordinance of God whosoever doth resist him must resist God's Ordinance and if there is no Power whether of Nero or Domitian but from God there can be no Resistance but from Satan If even that Power which condemned the Saviour of the World commenced from Heaven all Insurrections against such Powers must certainly derive from Hell In a word If Government be the Constitution of God to make forcible Opposition against it Faulkn ib. p. 427. must either be in design to have God's Authority subject to them who so act or at least that themselves may not be subject unto it both which things are unreasonable and include a resisting the Ordinance of God Argument 3 3. No Christian Subjects must resist the Higher Powers because they cannot do it without taking of the Sword avenging of themselves and claiming of the Power of Life and Death and passing Judgment on their Fellow-Subjects all which Prerogatives belong immediately to God and by his Ordinance alone or Grant to any Humane Powers Rom. 12.19 Matt. 5.39 For God expresly saith Vengeance is mine I will repay it and hath commanded us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to resist when we do suffer Evil. The Injury we do against our Fellow-Subjects is done to one of God's own Subjects it is a Violation of his Law and so it properly belongs to him to punish it God also being Judge of all the Earth 2 Chron. 19.6 all Acts of Judgment are declared to be not for Man but for the Lord because they are performed by an Authority derived from him Act. 17.25 28. Moreover it is by God we live and move and have our Beings he giveth to us Life and Breath and all things No man can therefore wield the Sword of Justice or use that Sword to take away his Brothers Life but by Authority from the God of our Lives by whom the Higher Powers are commissioned and who are therefore said by his Authority to bear the Sword and be his Ministers in executing Vengeance on the Evil-doer And therefore when St. Peter did attempt to wield the Sword even in Christ's Cause our Lord rebukes him Matt. 26.52 saying Put up thy Sword into its place for all that take the Sword shall perish by it This is saith Musculus Locus notandus omnibus subditis a place to be well noted by all Subjects for 1. This was a Cause wherein Religion and Civil Justice were both much concern'd for the malicious Jews were now pursuing their Design to put the blessed Jesus to an ignominious Death to crucifie the true Messiah and to extirpate his holy Doctrine from the Earth and Justice never was more highly violated than in the Methods which they used to destroy the Lord of Life And yet when upon this occasion his Disciples said Luke 22.49 Master shall we smite with the Sword he peremptorily forbids it and checks St. Peter's hasty use thereof and this he doth partly because John 18.36 as he declared his Kingdom was not of this World and so his Servants should not fight for its Defence against Authority partly because they could not do it in opposition to Authority without the taking of the Sword Contra Faustâ—m Manich. lib. 22. c. 70. for he saith Austin truly takes the Sword who when no lawful Power doth command or authorise him so to do useth Force of Arms to shed the Blood of others Secondly Observe that they who came to apprehend our Saviour were only some Inferior Officers commissionated by the Supreme Authority and yet they must not be resisted saith our Lord. Thirdly If we consider the Intention of the Person smiting we shall find that he had no design or purpose to rebel against or to turn Casar out of his Dominions but only to preserve his Master it therefore may be fairly pleaded in behalf of Peter that be kept the Laws inculpatae tutelae of Self-defence that what he did was of a sudden without deliberation and that he did not kill out-right but only wounded the High Priests Servant and yet our Saviour not only doth dislike the Action but thinks it necessary to work a Miracle for reparation of the Injury done by it If therefore to unsheath the Sword in Christ's own Cause against the meanest Officer commissionated by the Higher Powers be to usurp it what must it be to take it in our own If to avenge our selves upon our Equals be to usurp on God's Prerogative what must it be to offer to avenge our selves on our Superiors If lastly it be murther to shed our Brother's blood without commission from God or his Vicegerent then all who fight against Authority must become guilty of that sin and it will much concern them to consider what St. John hath said viz. 1 John 3.15 that no Murtherer hath Eternal Life abiding in him And suitable unto these Principles of our Religion is the Constitution of our present Government which doth acknowledge that the whole Power of the Sword or the Militia is in the King and 13 Car. 2.1 that 't is Treason to levy War against him within the Realm or without that justice regularly must be executed and Vengeance recompensed by Judges who receive commission from him to do it For our Sovereign Lord the King which is the current style both of our Statutes and of their Commissions That the Crown of England hath been so free at all times that it hath been in no earthly Subjection 16 R. 2. but immediately subject to God in all things touching the Regality of the same Crown and to no other That the Realm of England is an Empire governed by one Supreme Head and King 24 H. 8.12 to whom a Body Politick of Spiritualty and Temporalty be bounden and ought to bear next to God a natural and humble obedience That both or either Houses of Parliament cannot 13 Car. 2.6.14.2 3. nor lawfully may raise or levy any War offensive or defensive against his Majesty his Heirs and lawful Successors and lastly that it is unlawful upon any pretence whatsoever to take up Arms against him or against those who are commissionated by him Argument 4 Fourthly The Christian ought not to resist Superiors because He by so doing will cast a great reproach upon the Name and Doctrine of our Lord and give occasion to renew that Calumny of Jews and Heathens that our Lord was no Friend to Caesar that his Disciples were the men who by their Doctrine turned the
world upside down and that Christianity was instrumental to promote Rebellions and give disturbance to the Civil Government and for this Cause St. Peter is so earnest in his Exhortation to submit to every Ordinance of man for the Lords Sake that by so doing Christians might put to silence the ignorance of foolish men who knowing nothing of the peaceable and loyal Principles of Christian Faith did represent it as destructive to the Civil Government and prejudicial to the Higher Powers And surely to pretend that our Religion doth allow such horrid Crimes is most effectually to blaspheme our Holy Calling and cast upon it an indelible Reproach For if those Jews who gloried in the privilege of Circumcision and yet were guilty of Adultery Rom. 2.24 Theft Sacrilege blasphem'd the name of God among the Gentiles he must assuredly blaspheme it who being guilty of Sedition Faction and Resistance of the Higher Powers doth glory in the name of Christian And if the Name and Doctrine of our Lord is then blasphemed Tit. 2.6 when the Wife doth not yield Subjection to the Husband and when the Christian Servant doth not yield Obedience to his Master in all things must they not be blasphem'd much more when Subjects do not yield Obedience to their Prince Add to this that all the Pleas and specious Pretences which were used to justifie our late Rebellions do cast on the Apostles and Pen-men of the Holy Scriptures the Reproach of gross Dissimulation and Hypocrisie For were it lawful to take up Arms against our Governors when we conceiv'd them guilty of Tyrannical abuse of Power when they became a terror to good works and not to evil only when they did seem to us to act against the good and welfare of the Kingdom or against their Coronation Oaths or when they did not rule according to Justice or established Laws or were it lawful to resist them in behalf of God or to preserve the true Religion or the Publick Exercise thereof I say were it in all or any of these cases lawful for Subjects to resist the Higher Powers the Apostles must dissemble and deal hypocritically when they without all limitation or exception of any of these cases do command Obedience for the Lord's sake and do forbid resistance of the Higher Powers even when they persecute us for the sake of Righteousness Had they believed intended or secretly taught that Christians upon all or any of the forementioned accounts might be exempted from Subjection and Obedience to them 't is plain they acted not with that simplicity which might have reasonably been expected from the Dispensers of the Gospel For if they verily believed and knew that Christianity in any of these cases did approve of the resistance of the Higher Powers they plainly went about to deceive Heathen Princes with fair words and sought by making them believe that their Religion called men to suffer peaceably under their Government and never to resist to win them to receive and own that Faith which when they had embraced they by experience should find that it taught no such matter They said indeed in words as plain as they could utter That Kings were Higher Powers who could not be resisted without the peril of Damnation and that this was the will of God That all should yield subjection to them but yet it seems they knew that this was not the will of God but that he did permit Christians to resist as oft as they conceived their Rulers guilty of male-administration or Enemies to their Religion or Persecutors of them for the Cause of Christ So plainly do the Patrons of Resistance cause the Name and Doctrine of our Lord to be blasphemed Argument 5 Fifthly All Christians are obliged to suffer patiently and not resist when they are persecuted when their Religion which is dearer to them than their lives doth suffer with them and men endeavour to suppress and utterly extirpate the Profession of it from the Nation where they live because our Lord expresly hath declared that his Kingdom is not of this World whence his own inserence is this That his Disciples must not fight no not in the defence of their dear Lord. He plainly tells them that they must bear the Cross and willingly must take it up whereas if Christian Faith did give a right to its Professors to defend themselves by Arms against the Higher Powers it rather would oblige the Christian to take up the Sword than to take up the Cross Again Christianity assures all the Professors of it that they are called to suffer that it is acceptable to God for them to suffer patiently for doing well to suffer for the sake of Conscience That 't is their Duty to follow the Example of their Saviour who when he suffered threatned not but did commit himself to him that judgeth righteously Nor were it lawful for Christians to resist Authority when their Religion was opposed and they were punished for the Profession of it they could not be obliged to suffer but only when they wanted power to resist and so it never could be said that their Religion but only that their weakness caused them to suffer It could not truly be affirmed that they were called but rather that they were necessitated to suffer nor could they be true Imitators of that Jesus who when he could have summoned twelve Legions of Angels to his aid chose rather to endure the Cross To these things I might add the Oath of God by which we have been many of us bound not only to bear true Allegiance to the Government we now live under but also to defend it as far as we are able against all Conspiracies and Insurrections I might remind you of the fierce wrath of God not only against Corah and his Accomplices whom the Earth swallowed up for their Rebellion against Moses but against Zedekiah Prince of his own People who having sworn Allegiance to an Heathen King did violate that Covenant he had confirmed with the Oath of God For this God doth expresly call Rebellion Ezek. 12.15 expressing his great detestation of the Fact and swearing twice by his own Life that he would recompense this sin upon his head He made a Covenant with him and took an Oath of him but he rebelled against him shall he prosper shall he escape that doth such things or shall he break the Covenant and be delivered As I live saith the Lord God surely in the place where the King dwelleth that made him King whose Oath he despised and whose Covenant he brake with him in the midst of Babylon shall he dye Seeing he despised the Oath by breaking the Covenant he shall not escape As I live saith the Lord God surely mine Oath that he hath despised my Covenant that he hath broken even it will I recompense upon his own head And lastly I might add that this hath been the constant Doctrine of the most Primitive and Purest Ages of the Church That Lawful Powers
were God's Ordinances and in no cases or upon no pretences were to be resisted by their Subjects And throughout all the times of the ten Persecutions their Practice was agreeable to their Doctrine there being found among them Ad Scap. c. 2. contr câ—sum l. 3. p. 115. saith Tertullian not one Rebel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not one Seditious Action saith Origen But to omit these things what hath been thus established by the Authority of Scripture may farther be confirmed from the clear Principles of Reason and from the Nature of Societies For First All Government is for mutual Defence and for this end it is that being free they find it necessary to unite themselves into Societies that by united Forces they may defend themselves and their concerns from the Invasions of other men Secondly Men cannot thus defend themselves or thus agree to do it but by consenting that they shall be bound to follow the judgment or direction of some Person or Persons in order to that Defence Thirdly Men cannot be obliged to follow the directions of others unless they be obliged to give up or subject their wills unto the will of their Superiors so that the will of their Superiors shall be accounted as the will of all and unless He or They who are intrusted with the Government have an undoubted Right to use the Strength and Power of them all as He or They conceit is most conducing to the preservation of the Common Good And Fourthly They who are thus obliged to give up their Wills and Power to another and have consented so to do must be deprived of any Right to revenge themselves or to repel their Injuries without the Power of the Magistrate and so they cannot take up Arms without his Power or Authority Corollary Whence by the way it follows That the natural right of Self-defence and Preservation is so far from justifying any opposition or resistance of the Higher Powers or the Civil Government that by endeavouring to rebel against or overturn it that Right is also overturned and the Foundations of it are removed For if we rightly understand the Phrase it only signifies a right of entring into Societies for mutual Defence of seeking our own Preservation by flying to the Justice or Protection of the Government or using any other means which Nature doth allow and from the use of which the Government doth not restrain us And whosoever pleads That every individual Person though joyned in Society hath still a natural right of Self-defence and Preservation by repelling Force with Force and that this is a Right inseparable of which he cannot possibly devest himself by any Promise or Engagement doth plainly give to every man a licence to resist Superiors whensoever he conceives it needful for his own Preservation so to do and armeth every Malefactor against that Ordinarce of God which is appointed to be a Terror to the Evil Doer Argument 2 Again this is a certain Principle That in all Civil Governments the 〈◊〉 must be a Supreme from whose Authority lies no Appeal for if there be no last Appeal fixed in some Person or Persons mischief will be infinite nor can our Controversies about Civil Matters ever be decided That Power from which we cannot lawfully appeal we cannot judge we therefore cannot punish we cannot be Avengers of it and when we have no power to avenge our selves we must be quiet Moreover they in vain unite for mutual defence under a Governor who when they have done this cannot defend themselves against Natural Force they cannot thus defend themselves whose Strength is not united whence it doth clearly follow That there must be a Power in the Supremacy wheresoever that is lodged to unite as many of his Subjects for the defence of the Community as shall seem necessary to him for that end He cannot thus unite them who hath not power to compel them by punishments to such an Union He cannot have just power to punish whom it is lawful to resist And therefore he who is Supreme or bears the Sword in any Government cannot be lawfully resisted Lastly A Supreme Governor must be invested with that Power which is necessary for the administration of Justice the securing Property and the preserving peace and quiet in his own Dominions No Government can make provision for these things provided it be lawful for Subjects in any case to take up Arms against it for then these Subjects must be Judges when this case doth happen Now to assert a Right in Subjects to judge when they may lawfully resist is plainly to assert That they are only bound to yield Subjection as long as they themselves think fit and that they may resist whensoever they shall think it requisite and needful so to do Now who can promise that the Giddy Multitude shall never judge amiss and think it needful to resist when it is no such matter what security can be had upon this Supposition against the passion interest ambition and madness of such Reformers of the Higher Powers Are not the judgments of the Common people apt to be imposed upon by the intrigues of an Achitophel by the insinuating words and popular deportment of a Goodly Absdlom May they not easily perswade the people that they are greatly injured under the Government of a most upright David and that no justice can be had and therefore that 't is requisite that they should right themselves by force of Arms Thus would this plea reduce all Governments into Confusion and Anarchy and turn the world into one great Akeldama and make it vain for us to pray for Kings that under them we may lead peaceably and quiet lives for if the Subject hath a Right to judge when his Prince is guilty of male-administration in Church or State and also to resist him as often as he doth so judge in such a multitude of contrary Perswasions as do now abound and such a number of half-witted Polititians as are now sprung up amongst us what expectation can we have of any thing but tumults and confusion But against this Assertion it is objected Objection 1 1. That to sit still and see our selves inslaved and robbed of our Liberties is to be wanting to that natural affection which we owe unto our Country and our selves and that Self-preservation is the prime Law of nature and therefore that resistance which is requisite unto Self-preservation must be natural whence it must follow that all other Laws of equity and nature must give place unto it Answer Besides what hath already been discoursed in Answer to this plea touching the Right of Self-defence and Preservation I Answer First That this plea might have more plausibly been used by Christ and by the Primitive Professors of Christianity than it can now be used by any Nation seing their Persecutions were more heavy the numbers of their slaughtered Martyrs greater than can be parallelled by any sufferings of like nature from the severity of any Higher Powers
SARUM ANNO DOMINI 1683. Septemb. 11. 1685. Imprimatur Henry Maurice Reverend Archiep. Cant. à Sacris LONDON Printed in the Year 1685. THE EPISTLE TO THE READER Courteous Reader THe two former Sermons were committeá to the Press chiefly with a Design of doing Good to those deluded Souls who by the Pharisaical Opinions and the false Characters and Signs of Godliness which are too frequent in the Writings of our late Dissenters were gull'd into a fond conception that they had the Power of Godliness when they had scarce attained to the Form and who were leaven'd with and were encourag'd by their Rebellious Principles to that Resistance of the Higher Powers to which Damnation is most plainly threatned in the Holy Scripture finding therefore by Discourse with Mr. Nelthrop who sent for me when he was in our County Prison that the Ring-leaders of the late Rebellion chiefly relied upon the Principles of the late Author of Julian the Apostate for the Justificatian of their Treasonable Practices against His present Majesty whom God preserve I thought it proper in pursuance of the Design aforesaid to add this Sermon to them though it contains somethings already handled in the second because it fully and I hope convincingly refuteth that Pernicious Principle slyly suggested by the Author of that Book Viz. That Christian Subjects may defend by Force of Arms their Religion by Law established p. 68.71 against their Lawful Sovereign And that when their Religion is once thus Established they may pursue a persecuting Julian even when He is their Lawful Sovereign as if he were a Mid-night Thief or a High-way Robber p. 73. Now though these Rebels cannot without great Falshood and Hypocrisie take Sanctuary here seeing they had through the rich Goodness of our gracious Sovereign as great freedom in the exercise of the Religion by Law Established as ever they enjoyed yet since this is become their chief Plea and their last refuge and seeing the plain consequences of this Doctrine are most unchristian and pernicious I subjoin this Sermon where you will find this Proposition opposed to it viz. It is not lawful for any Subjects to take the Sword and by it to Resist the Higher Powers in the Defence of a Religion Established by the Law of the Land and I hope Established upon Firm Principles of Reason by Your Friend and Servant D. W. ROM 13.1 The Powers that be are ordained of God SInce this is a most certain truth which shineth with the brightest evidence of Reason and of Revelation That God is naturally the Sovereign Lord and Emperor of the whole world 〈…〉 the King of aâ—â—he Earth The King of Kings and Lord of Lords Seeing he is exâ—l 〈◊〉 as head above all and Reigneth over all and hath decreed that all Dominions shall obey and serve him Seeing he is the only Potentate and the most High who Ruleth in the Kingdom of men it follows by the clearest Consequence that all Authority and all the Power of Humane Governours must be subordinate unto him and imparted by him that they are all the Delegates 〈…〉 Vicegerents or as St. Paul here styles them the Officers and Ministers of God And seeing no man can lay claim to an Inferiour and Dependant Office and Jurisdiction or regularly exercise that Power but by Commission and Appointment of a Superior Power in whom that Jurisdiction doth originally reside it follows that no Earthly Potentates who in the exercise of the supremest of their jurisdictions must be Inferior to and Dependant on the King of Kings can be invested with Power over other men but by Commission from and by appointment of that God who is the King of all the Earth and that they all have Reason to confess with David Thine O Lord 1 Chr. 29. is the Kingdom Now because the acknowledgment and firm belief that this is the true Fountain and Original of Humane Power doth most effectually tend to enforce that due Subjection and Obedience to it which is so necessary to be pressed in this Age of Factions and Rebellions that We knowing whose Authority our Rulers have may faithfully serve honour and humbly obey them in him and for him and that the Minister of God may also be engaged to exercise that Power with which by God he is intrusted as most conduceth to Gods Glory That knowing whose Minister he is he may above all things seek his Honour and Glory I therefore judge it proper to insist upon this Subject which I shall prosecute with plainness and Sincerity endeavouring to shew I. What are the Powers mentioned in my Text. II. In what Sense they are said to be ordained by God III. What Evidence there is from Reason and from Scripture that they are his Ordinance And IV. What improvement may be made of this Doctrine And First Men willing to dispute themselves into Rebellion have been so Critical and Nice as to distinguish here betwixt the Power and the Person who is invested with it confessing that indeed the Office of Magistracy is the Ordinance of God but denying that the Magistrate or Person who doth execute the Office is his Ordinance Fond and Absurd For it is as if I should distinguish the Office of the Majoralty of Sarum from the Mayor of Sarum which Office neither is nor can be exercised but by a Mayor and must be a bare name without him and should say that the Majoralty of Sarum is the Kings Ordinance but that the Mayor of Sarum is not so Moreover Secondly The word here used is Powers not Power in the singular whereas no instance can be given in Scripture and no propriety of Speech allows that the Authority abstractly taken should be so spoken off And Thirdly The Authority abstracted from the person Authorised can never be the subject of what is here ascribed to the Powers for we cannot resist or yield obedience to the Magistracy but by resisting or obeying him who is a Magistrate Authority in the abstract where there is none to exercise it cannot be feared nor can it give us praise for doing well nor be a terror or an Avenger of wrath to him that doeth evil it cannot receive Custom Tribute or challenge fear or honour it therefore cannot be the bare Authority but only Authorised persons to whom these duties are enjoyned and these effects ascribed Fourthly As if St. Paul had actually designed to obviate this sond evasion he himself thus interprets the Powers to be the Rulers and the Ministers in whom the Power is lodged for thus he speaks Let every soul be subject to the higher powers for Rulers are not a terror to good works but to the evil And again Wilt thou not be afraid of the Power do that which is good and thou shalt have praise of the same for he is the Minister of God to thee for Good Fifthly St. Peter plainly doth enjoin obedience to the Prince who is invested with this power for the Lords sake whose Minister
he is saying Be subject unto every Ordinance of man for the Lords sake to the King as Supreme And Lastly The design of the Sacred Writers of the Gospel was undoubtedly to secure the peace and quiet of the world to forbid all Resistance of the Higher Powers and to stop the mouths of those ignorant and foolish men who represented Christianity as prejudicial unto the Powers then in being and apt to make disturbance in the State but if they laid no obligation on the Christian to own the Powers then in being as Gods Ordinance but only to acknowledge in the General that Civil Government is from God how could their Doctrine answer these designs seeing it leaveth men at liberty to resist all who are invested with Authority and by so doing to disturb continually the peace and quiet of the world That therefore men should struggle against such shining evidence of truth may tempt us to suspect that they were as averse from yielding due subjection to the word of God as they were from conplying with the Commands of their Superiors Secondly For explication of the first particular I add that the Powers here mentioned must not be extended to Vsurped Powers or such as have no Legal Title in opposition unto those who have Just Title though by the prevalence of an Vsurper they are unjustly kept from the enjoyment of their Right For were this so Might would give Right and every prosperous Rebel would by that very Act commence God's Ordinance and so be both a Rebel against God and yet be his Vicegerent too nor would men rule because they are the Higher Powers but be the Higher Powers because they rule Moreover what is Vsurpation but the assuming of a Power to which he that usurps it hath no lawful call and no just title since then the ordination of that God who is the Sovereign of the world must be a lawful call and give the person thus ordained a Legal Title to be his Vicegerent it follows from the very nature of the act that the Usurper can not be Gods Ordinance When the Vsurper doth begin his Vsurpation by taking of the Sword or wresting it out of the hands of him who bears it by Commission from God he must unquestionably be the Resister of Gods Ordinance how therefore can success in his resistance render him the Power Is it not strange that he who purchaseth damnation by resisting by the same act and by the highest aggravation of it even the deposing of his lawful Prince should purchase a just title to Dominion Thirdly Could an Usurped Possession create a Right to Government were it sufficient to render the Vsuper Gods Vicegerent and his Ordinance though he doth justle out the lawful Successor then must all Laws and Constitutions to preserve the Government in the Right Line and to condemn all Vsurpations made upon it become void as being Laws enacted to disapprove condemn and to resist Gods Ordinance and all our Oaths of yielding Faith and True Allegiance to the Kings Heirs and Lawful Successors and of defending them unto the outmost of our Powers against all Vsurpers whatsoever must be unlawful oaths So plainly doth this Doctrine tend unto the dissolution of our Government Fourthly A man may possibly usurp Dominion against Gods own appointment and designation of another person to be the Ruler of his people Thus was it in the case of Absalom 2 Sam. 16.18 Chap. 19.10 for all the men of Israel chose him in opposition to David they anointed him over them and yet the Holy Ghost doth forty times style David King during the Usurpation of his Son but never doth vouchsafe that title to Rebellious Absalom whereas if such an Usurpation could have rendred him Gods Ordinance then must He Reign at the same time against and yet according to Gods Ordinance Fifthly Certain it is the Pope did long Vsurp and actually possess and exercise a power over most of the European Kings and Kingdoms If then bare Usurpation would render any man the Ordinance of God I know not how we could divest him of that Title or throw of his Yoke without resisting of the Higher Powers And therefore to conclude this first particular we by the Higher Powers are to understand The Persons lawfully intitled to their Government To the next enquiry viz. Head In what sense are these persons said to be ordained by God I answer negatively that they cannot be supposed to be here styled his Ordinance only by virtue of Gods eventual and permissive providence for so all things must be acknowledged to be of Gods appointment which were foreseen but not prevented by him The Rebel who Resists Gods Ordinance as well as the Superiour Powers which are here styled his Ordinance the Usurper and the Legal Prince must in this sense be equally ordained of God These Higher Powers therefore must be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Edict Constitution Ordinance as being by his Institution invested in their Dignity and Office and as being men who act by virtue of his Commission Word and Precept Which will be farther evident if we consider 1. That every Soul is here commanded to be subject to the Higher Powers i. e. to yield a free intire active obedience to them in all lawful things now as no Subject can be obliged to yield obedience to an Inferior Magistrate but as he is by virtue of Commission from his Prince impowered to be a Magistrate so neither can the Subjects of the King of Kings which we all naturally are be bound to yield Subjection to any as his Ministers unless they have received Commission from him so to be 2. The Higher Powers must be obeyed saith our Apostle for Conscience Sake Now nothing but a Law of God can bind the Conscience and therefore there must be some Law of God investing the Superior with that Authority we are commanded to obey for Conscience sake 3. The Higher Powers are here said to be the Ministers of God to us for Good and to be terrors to the Evil Doer Now by experience we find the Providence of God doth not so order matters as to make them at all times and in all places actually so the Persecuting Emperors to omit many others being a Terror to the best of men and even those Higher Powers which then obtained when this Epistle was indited being Promoters and Encouragers of the most Barbarous Impieties they must be therefore styled the Ministers of God for Good c. because by him they are ordained and positively appointed for that end But yet it still remains a question Question how 〈◊〉 Higher â—â—wers become Gids Ordinance how these Higher Powers do become Gods Ordinance how his Commission is derived his Ordination doth descend upon the Individual Person so as to render him the Person by God ordained to exercise that power which is here said to be of God To which enquiry I answer negatively First Answer to it negatively not by Gods
immediate designment That I cannot say that God doth now as in the case of Saul and David and other Rulers of his people Israel appoint and nominate the Person who shall sway the Scepter in any Nation of the World I know no Christian Princes who pretend to hold their Empires by this claim We see by plain experience God doth not interpose in this extraordinary manner in the Election or Constitution of Superiors The Powers then in being when these words were written had no such appointment but were elected by the Roman Army or chosen and confirmed by the Sâ—ate and yet they are expresly styled Gods Ordinance and therefore an immediate appointment or designation of the Person by God cannot be necessary to render any Prince Gods Ordinance Nor Secondly Can I affirm that God hath plainly determined in his word or by the light of nature what species or kind of Government shall be set up in any Nation Whether the Government shall be administred by one or more be that of Monarchy or Aristocracy This only I aver 1 That in the Scriptures and in the History of Gods own people we find no other kind of Government approved of or thought fit to be set up by God but that of Monarchy which is a great presumption that generally speaking this of all other species is the best as well as the most Ancient form of Government and 2. That by the Providence of God in making the first Government Paternal and establishing the Succession in the line of David it seems highly probable that He approved not so well of an Elective as a Successive Monarchy and therefore when the people mutinously asked a King God suffered not them to chuse him but the Lord anointed Saul 1 Sam. 9.17.10.1 and said this same shall reign over my people In Judah never was a popular Election and when in the disturbed times of Israel the people took upon them to make Kings God complains of it by his Prophet saying They have set up Kings Hos 8.4 but not by me They have made Princes and I knew it not But positively I answer 2. Answer That 1. God in general hath ordained Government First That it is God who hath in General ordained Government He hath made man a sociable creature and hath endowed him with Inclinations to preserve himself and all that doth belong unto him and so hath laid upon him a necessity of his Submission to some Power which shall govern and shall preserve him from Injustice or shall revenge the Injuries which he receives from others Moreover we cannot doubt but that the Just and Righteous God would have all injuries and wrongs repressed and curbed that the God of Peace would have his Creatures live in Peace and Quietness 1 Tim. 2.1 2 3. and therefore the Apostle having exhorted that Supplications Prayers and Intercessions be made for Kings and all that are in Authority that we may lead a quiet and peaceable life in all Godliness and honesty he adds that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this is good this is naturally Honest and this is acceptable in the sight of God our Saviour Now such a peaceable and quiet life such a redress and restraint of injuries committed cannot be expected without a Keeper of the Peace and an Avenger of wrongs that is a Magistrate without whom we must all be Ismaels to one another and have Each man his hand against his Brother and every man must be Accuser Judge and Executioner in his own cause Again God in his Wisdom so contrived the Production of Mankind that all who came into the world by derivation from our Father Adam should not come absolutely free into it but subject when Paternal Government obtained to that and when it was advanced to Regal should be born subjects to some Prince or other and hence all Nations have by the light of Nature been guided to admit of Government and God doth in his Moral Law command Inferiors to honour and obey Superiors and therefore doth suppose them under such an Order and Constitution by the Law of Nature Secondly a. That God in Scripture hath declared what power shall belong to Governors God hath declared in Scripture and with sufficient evidence even from the Light of Nature what Power shall belong to this his Ordinance that his immediate Vicegerents upon Earth shall have * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. Orat. p. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan Haer 40. Sect. 4. p. 294. c. the Power of the Sword †Rom. 13 4. He bears the Sword saith our Apostle nor without this can he become the Minister of Wrath or Executioner of Vengeance upon Evil Doers To be Supreme and have the Sword of Justice must therefore be acknowledged to be terms Synonymous hence naturally slows the Power of Executing Justice for the repairing of the Injured Person and the avenging of the wicked for the preserving of the Publick Peace for the Protection of the Innocent on which accounts the Ruler is here called The Minister of God to us for Good the Terror of the wicked is said to be appointed and commissionated for the Avenging Evil Doers 1 Pet. 2.14 and for the praise of them that do well Hence in him must reside the Power of making War and Peace that being only Power of weilding and of putting up the Sword Hence also is it that no man justly can resist this Ordinance because he cannot do it but by taking of that Sword which is peculiar to the Higher Powers Whence Suidas from an †In verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heathen Dio doth inform us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Royal Sovereignty is * Orat. 3. de Regno 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Government without Controul it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an independant Government saith ‖ In Antiq. v. 11.7 Sophocles it is absolute and uncontroulable saith * Apud Ziphilin 1 Pet. 2.14 Marcus Aurclius Moreover God also hath ordained that all Inferior Powers in his Realm should be commissionated by the King and act in a dependance on him hence are they said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men sent by him And what can be more evident than that all Streams must Issue from the Fountain of Authority and all Inferior Powers derive from the Superior Thirdly He hath ordained that his Immediate Vicegerent should †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plutarch ad princip indoctum give being to all Laws which do obtain within his Kingdom and that his Subjects should yield Obedience to him in all Lawful Matters according to the Tenor of these Precepts Let every Soul be subject to the Higher Powers Be subject to every Ordinance of man for the Lord's sake Put them in mind to be subject to Principalities and Powers And since a Law according to the truest definition of it is the declared will of the Superior obliging Subjects to Obedience the Power of making Laws
almost in the words of St. Paul declare that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained by the Great God unto this very work Secondly This also was the professed Tenet of the Jews The Book of Wisdom dogmatically doth assert Wisd 6.3 That Power is given them from the Lord and Sovereignty from the most High and that they are Ministers of his Kingdom which Doctrine is so plainly and frequently delivered in the Old Testament that they who owned those Sacred Records could not doubt the truth thereof For there the Higher Powers are honoured with the very name of God John 10.35 I have said ye are Gods Psal 82.1 which name they bore saith Christ because the Word of the Lord came unto them i. e. because by his appointment and Commandment they ruled and by his Word did act they are said to be Kings for the Lord to be anointed to the Lord or to his service 2 Chron. 9.8 1 Chron. 29.22 1 Sam. 2.10 2 Sam. 22.5 Esa 45.2 1 Kings 2.12 1 Chron. 29.23 1 Kings 10.9 to be his Kings and his Anointed and this is also said even of Cyrus an Heathen Emperor Their Thrones of Majesty are styled the Lords Throne for whereas in the History of the Kings we read that Solomon sat upon the Throne of David his Father in the Book of Chronicles we read thus Then Solomon sat upon the Throne of the Lord whereas the Queen of Sheba is introduced thus speaking in the Book of Kings Blessed be the Lord God who delighteth in thee to set thee on the Throne of Israel Her speech is thus related in the book of Chronicles Blessed be the Lord God who delighteth in thee to set thee on his Throne their Kingdom is styled the Kingdom of the Lord 2 Chron. 9.8 2 Chron. 13.8 1 Chron. 28.5.17.14 Jer. 43.10 Dan. 5.18 Dent. 1.15 17. the Throne of the Kingdom of the Lord his Kingdom God doth expresly style Nabuchadonosor his Servant declares that he gave him his Kingdom that he was King of Kings because the God of Heaven had given him a Kingdom Power Strength and Glory Moreover the Judgment exercised by men appointed for that work by Moses is said to be Gods Judgment and they who were commissionated by the Higher Powers as were the Judges by Jehosophat 2 Chron. 19.5 are said to judge not for man but for the Lord. Psal 82.1 And he is said not only to be with them in the Judgment but even to stand in their Congregations and to judge among them If then these Higher Powers bear the name of God because he hath appointed them to rule if they are Kings for the Lord and anointed to do his Service if both their Thrones Kingdoms and Judgments are the Lords if he doth rule and judge amongst and by them they must undoubtedly be his Vicegerents and his Ordinance Thirdly This Doctrine is established with a more shining evidence in the New Testament for First my Text in express words declares concerning the then present Powers elected by the people or the Roman Army confirmed by the Senate that they were Powers ordained by Gods and yet this being their Original and Title to the Government they could not otherwise be styled Gods Ordinance than as all other Higher Powers do deserve that name Moreover the Apostle here affirming that there is no Power and consequently that the then present Governours enjoyed no Power but of God sufficiently insinuates that even these Roman Emperors derived not their Power from the Election of the people or from the Confirmation of the Senate but from the Ordinance of God and were it otherwise how could resistance of their Power be the resistance of Gods Ordinance as is declared v. 2 Secondly In the administration of their Government they are declared to be the Officers and Ministers of God which Title must demonstrate God to be the Author of their Mission and Deputation to their Office for the same dependance that a Subordinate Magistrate of State hath on his Sovereign for being his Minister the Supreme Magistrate must have upon God for being Gods Minister Now we all know that he alone can be the Minister of a Prince or State who hath received a Commission from them to act in their names and therefore must confess that he who is indeed Gods Minister must have received a Commission from God to act in his name Cent. 1 Fourthly This Doctrine hath the concurrent suffrage of all the Fathers of the Christian Church and hath been handed down unto us through the purest Ages of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. c. 17. Thou shalt fear the King say the Apostles Constitutions because he is the Ordinance of God And honour those who are commissionated by him as the Ministers of God Cent. 2 (h) L. 5. c. 241. Irenaeus in the Second Century having been very copious in proving this assertion from the Holy Scriptures concludes his whole discourse with this expression By whose Command they are born men by his Command they likewise are ordained Kings Cent. 3 In the third Century (i) Ad Autolycun l. 1. p. 76. E. Theophilus speaks thus I adore the true God knowing that by him the King is ordained he is a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed by God being in a manner intrusted with the Government of God You have received the Kingdom from above saith (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 17. Lit. D. Athenagoras in his Oration to Aurelius and his Son Commodus We adore that God saith (l) Apud Euseb Eccl. Hist l. 7. c. 11. Dionysius of Alexandria who hath committed the Government unto Valerian and Galienus Thence is the Emperor saith (m) Apol. 30.33 ad Scap. c. 2. Tertullian whence is the Man and from him he derives his Power from whom he hath received his Breath he is the man whom our God chuseth and so must be beloved by the Christian who knows he is appointed by God and that he makes them Governours over the Nations Cent. 4 In the fourth Century Constantius the Emperor although an Arian was owned by (n) Apud Athanas Epist ad solit vitam agentes p. 840. Hosius (o) Ib. p. 831. Athanasius and four other Bishops as one who had received from God the Empire The High God hath committed unto you the Empire saith Firmicus There is no Power but what is ordained of God saith Basil in Psal 32. and (p) De errore profan Relig. now c. 17. Epiphanius from this Doctrine thus confirmed such inferences do naturally flow as lay immoveable foundations of Loyalty Subjection and Obedience to the Higher Powers and cut off all pretences of Phanatick Spirits to disturb the peace And Infer 1 Are Magistrates the Ordinance of God do they derive their Power and Authority from him and act as his Vicegerents then evident it is that they do not derive their Power from the People or act by virtue of any Power intrusted
in them or conferred upon them by the People but by the Power of that God who is the Fountain of all Government Which will be further evident if we consider First That the Magistrate is here expresly stiled the Avenger of Wrath and by St Peter is declared to be the man who doth commission others for the avenging of the Evil Doer now seeing God expresly challengeth the right of executing recompence and vengeance to himself Deut. 32.35 Rom. 12.19 saying to me belongeth recompence and vengeance vengeance is mine I will repay it no man can be invested with that Power but by Commission Deputation and Warrant from the God of Vengeance and so the Higher Powers can only exercise it by virtue of a right derived from him Again seeing all private Persons are forbidden to avenge themselves seeing they are commanded to recompense to no man evil for evil they cannot give that Power to another which they have not received from God and which they are not Authorised by him but rather are forbidden to exert and so the Magistrate cannot be rationally supposed to receive this Power from them and this seems written with a Sun beam in those words of our Apostle where of the Magistrate he saith He is the Minister of God the Avenger of wrath to him that doth evil behold He is the Minister of God not of the People and his Vindictive Justice upon evil doers is therefore to be feared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because He in the execution of it is the Minister of God If it be said in Answer to this Argument that every man has a Natural Right to defend his own Life by taking away the Life of any man who doth injuriously assault it this therefore he may part with to his Prince and by so doing give him the Power of Life and Death I Answer that it is exceeding evident that no man doth make over such a Right unto his Prince for had he done it by owning himself subject to his Government no Subject could defend his Life from the Assaults of Thieves and Robbers or other bloody Persons without assuming what they had given to their Sovereigns since therefore Subjects do retain this Right as fully under Civil Governments as in a state of nature they cannot be supposed by submission to their Governors to have abandoned or parted with that Right which doth so sundamentally destroy the vain pretence that it is needless to add more in confutation of it Secondly The Supreme Governor saith the Apostle bears the Sword that is he hath the Power of Life and Death Now seeing God hath said to every private man thou shalt not kill and since he hath not given to any man the Power to dispose of his own Life or to commit self-murther or to consent that any one that will shall murther him seeing 't is evident from Reason that no man can confer that Power on another which he hath not received it follows that the People who never had this Power over their own Lives cannot impart it to the Magistrate He therefore must receive it wholly from that God who giveth unto all men Life and Breath Acts 17.25 and therefore hath the Sovereign Right to be the sole disposer of them And sure that God who breatheth into man the Breath of Life must have the sole Dominion over his own Production this Dominion consequently can be communicated to none but those to whom by him it is communicated to the Magistrate it is committed by that Law of God which puts the Sword into his hand to cut off evil doers and if the People or any others will challenge the like Power they must shew the like Charter and if they cannot do so as without doubt they cannot this is sufficient to disprove all their pretences to give this Power to another And sure I am that St. Paul knew of no Sword Bearer besides the Minister of God nor did St. Peter know of any who could wield it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.13 14. for the avenging evil doers but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those who were sent by the Commission of the Supreme Power so to do Objection And whereas from St. Peter it is objected against this inference That even the King or Supreme Power is by him stiled an Humane Ordinance 1 Pet. 2.13 or Humane Creature and hence it is concluded that he is the Ordinance of man derives his Power from the People and therefore is accountable to them if he abuse the Power so received from them Answer 1 To this I answer 1. That St Peter cannot be rationally deemed by this expression to deny the Higher Powers to be the Ordinance of God for then he must assert what is the plainest contradiction to St. Paul who as you have already heard expresly says they are God's Ordinance the Ministers of God the Officers of God and whosoever doth resist these Powers resists the Ordinance of God He also must expresly contradict the Doctrine of the Old Testament which hath as fully and more frequently declared not only of the Kings of Israel and Judah but of an Heathen Cyrus and Nabuchodonosor that they did rule by his Commission and Appointment and that their Thrones Kingdoms and Judgments were the Lords 2. He by immediate consequence must contradict his own avowed Doctrine in this very place where he requires all Christians to be subject to this Humane Ordinance for the Lords Sake and out of Conscience towards God for where the Power we submit to is not the Ordinance of God there can be no Subjection due unto it from Conscience towards God where he hath given no Authority to govern there can be no Subjection for the Lords Sake and where he giveth an Authority to govern the Government derived from his Authority must be his Ordinance Answer 2 Whereas it is inferred from this expression That the Higher Powers deriving from the people must be accountable to them if they abuse the Power so received this Inference makes the Apostle like an unskilful Builder pull down that very Fabrick which he intended to erect for his designis clearly this To teach all Christians by Subjection to the Higher Powers even when they suffered from them wrongfully and for the Sake of Righteousness to approve themselves the Servants of God and by well doing to put to silence the Ignorance of Foolish Men and wipe off the aspersions of Rebellious Principles or practices which they had cast upon them and for which they were wont to speak against them as Evil Doers Now can it be supposed that whilst he was in Prosecution of this good design he should tell these Christians that though he called the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Supreme Power yet they were above him though he required their Subjection to him yet he thought fit at the same time to let them know he was their Creature and if he did not rule as they would have him must
be accountable and therefore subject to them Was such a Doctrine as this likely to silence the Clamours raised against Christianity and therefore Answer 3 This Ordinance may be styled Humane with respect unto the subject as being exercised by man or with respect unto the object as being conversant about men or with respect unto the end as being for the good and benefit of man as is the Office of the Ministry and yet as well as that may be ordained of God and be of a Divine Original Answer 4 But lastly seeing it is confessed already that God doth not immediately appoint or nominate the Person who shall sway the Scepter in any Nation of the world at present that by Gods General Ordinance concerning Government and the Prerogatives annexed to it no man can claim to be the Higher Power over such or such a Nation but that in all Elective Kingdoms it is the choice of those who are concerned to chuse a Governour which gives to any man a property and a peculiarity in that Relation 1. It is acknowledged that they are also in this sense an Humane Ordinance as being the Superior Powers in those Elective Kingdoms by virtue of the Peoples Choice and that it actually was thus in the Roman Empire when these Epistles were endited the Emperors being then chosen by the People or the Roman Army and confirmed by the Senate and therefore being in that sense an Humane Ordinance but then it is as certain that being lawfully elected they became the Ordinance of God and in the sense explained acted by Divine Authority Inference 2 Hence it is evident that Subjects cannot lawfully attempt to take the Power from their Sovereign or wrest it from his hands when he is legally invested with it because they cannot take that from him which not they but God hath given him For as it is in case of Matrimony the Woman by her own consent becometh subject to her Husband and gives him the command over her Body and yet she by the Ordinance of Matrimony is bound Rom. 7.2 saith the Apostle to her Husband so long as he liveth so though the People in an Elective Kingdom do become subject to such a Governor by their consent yet by the Ordinance of God concerning Government they are bound to be subject to their Prince so long as he lives and in Successive Governments to Him and his Heirs so long as they live And since the Power cannot be wrested from him but by that Sword which he receives not from the People but from God he must be very well secured from all attempts of taking of this Power from him without invading of that Power God hath given him Inference 3 Hence also doth it follow (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xiphilin excerpt ex Dionis M. Aurelio that none but God can judge the King or call the Higher Powers to account for what they do for as no Person can pass judgment on the King's Viceroy or question him for what he doth but he from whom he did receive that Character so can no Person judge or pass sentence upon God's Vicegerents but he by whom they are ordained to that Office The reason is because par in parem non habet potestatem he therefore only can pass Judgment and inslict punishment on any Person who is his Superior It being then a contradiction to assert that any upon Earth can be Superior to the Supreme it must be also a contradiction to assirm that any upon Earth can judge or inslict punishment upon him or that the Highest Powers should be obnoxious to coercion Hence have the Fathers still acknowledged that the (b) Solo Deo minor Tertul. ad Scap. c. 2 post quem primus Apol. c. 30. Emperor is less than God alone that there is (c) Super Imperatorem non est nisi solus Deus Optat l. 3 p. 65. none above him besides God that he is the head of all men upon Earth that when the King offendeth he is guilty before (d) Tibi soli peccavi Rex utique erat nullis ipse legibus tenebatur quia liberi sunt Reges à vinculis delictorum neque enim ullis ad poenam vocantur legibus tâ—ti imperii poteâ—ate Ambros Apol. David Tom. 4. p 349. c. 10. Chrysâ—st in eundem locum Tom. 1. p. 709. Cassiador Arnobius Junior Euthymius in eundem locum Didyn us Nicephorus Lat. Gr. in locum God alone and by him only can be judged †〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 G. Nyssen l. 1. contra Eunom p. 400. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chrysost Hom. 2. ad Pop. Antioch Tom. 6. p. 463. l. 41. Hieron Ep. 22. adEustachium 46. ad Rusticum Isidor Sentent l. 3. c. 50. Nefas est in dubium deducere ejus potestatem cui omnium Gubernatio supremo constat delegata Judicio Concil Tolet. 6. c. 14. according to that saying of King David against thee only have I sinned So Ambrose Cassiodorus Didymus Arnobius Euthymius and St. Jerom and G. Nyssen Inference 4 Are Governors the Ministers of God the Ordinance of God then they who do resist their Government must be Resisters of God's Ordinance and fighters against God they must be takers of that Sword which by God's Ordinance is put into the hands of their Superiors and therefore may expect according to our Saviour's Aphorism that they should perish by it This our Apostle here expresly teacheth saying He that resists the Power resists the Ordinance of God and if it never can be lawful to resist the Higher Powers because they are the Ordinance of God it of necessity must follow That in all cases we must suffer patiently even when we suffer the most wrongfully And here to meet with and baâ—â—le all the Cavils of those who plead for the Resistance of the Higher Powers I shall lay down these following Propositions Prop. 1 That it is not lawful to resist on the account of any hardships or severities that Governors may use towards their Subjects For Reason 1 First No Governors were more severe and cruel towards any Subjects than were the Roman Emperors towards the Christians as the ten Persecutions may inform us and yet these are the very men whom to resist saith the Apostle is damnation Reason 2 Secondly The Apostle doth command all Servants to be obedient not only to their kind and gentle Masters 1 Pet. 2.18 but also * Quod dixitde Domino Servo hoc in telligite de Potestatibus Regibus August in Psal 124. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the perverse and froward because it is thank worthy thus to endure Grief and suffer wrongfully for Conscience towards God nor is the Child discharged from his obedience to his Parents by any hardships which he suffers from them and therefore by just consequence the Subject cannot upon the like accounts be freed from that subjection which he owes unto the Sovereign Lord and Father of his Country