this Doctrine of Non-resistance did not oblige all Christians but onely those who are weak and unable to resist or they did not If we say they did not we charge them with ignorance if we say they did with dishonestie for if they knew that all Christians were not obliged to such an absolute subjection to Princes as in no case to resist why did they conceal so important a truth without giving the least intimation of it Did they think this so scandalous a Doctrine that they were afraid or ashamed to publish it to the world and can any thing be a Doctrine of the Gospel which is truly scandalous But was the Doctrine of resistance more scandalous than the Doctrine of the Cross Would this have offended Princes and make them more implacable enemies to Christianitie But would it not also have made more converts would not a libertie to resist the powers and defend themselves been a better inducement to imbrace Christianitie than a necessitie of suffering the worst things for the Name of Christ would not this have contributed very much to the conversion of the whole Iewish Nation who were fond of a Temporal Kingdom had Christianitie allowed them to cast off the Roman Yoke and restored their ancient liberties How soon should we have seen the Cross in their Banners and how gladly would they have fought under that victorious signe under the conduct of so many wonder-working Prophets and how soon would this have made the Doctrine of Non-resistance useless and out of date by making Christians powerful enough to resist So that there is no imaginable reason why Christ and his Apostle should conceal this Doctrine of the lawfulness of resisting persecuting and Tyrannical powers especially at that time when if it had been lawful there was as much use for it and as great reason to preach it as ever there was or ever can be And therefore we must either think very ill of our Saviour and his Apostles or a knowledge that this is no Gospel-Doctrine never was and never can be any part of the Religion of the Cross. There is no reason why Christ should at first plant Christianity in the world by sufferings if it might afterwards be maintained and propagated by glorious rebellions 3. If this plea be allowed it weakens the Authoritie of all the laws of the Gospel and leaves men at libertie to dispence with themselves when they see or fancie any reason for it Non-resistance is as absolutely commanded as any other law of the Gospel but these men imagine without any other reason but because they would have it so that this law onely concerned Christians in the weak and Infant-state of the Church while they were unable to resist Now should other men take the same libertie with other laws and I know no reason but why they may how easie were it to expound Christianitie out of the world Meekness patience humilitie selfdenial contempt of the world forgiving enemies contentment in all conditions are parts and branches of this suffering Religion and may we not with as much reason say that these duties were calculated for the afflicted and suffering state of the Church when the profession of Christianitie was discouraged in the world and exposed them to the loss of all things and therefore made it impossible for them to enjoy those pleasures and advantages of life which other men did but that they do not more oblige us than resistance now the Church is flourishing and prosperous And thus men may justifie their pride and ambition and covetousness and may be as very Idolaters of the riches and pleasures and honours of the world as Heathens themselves when Christianity became the Religion of the Empire it did indeed make too great an alteration in the lives of Christians But according to this way of reasoning it made as great an alteration in Religion it self at this rate we ought to have two Gospels one for the afflicted the other for the prosperous state of the Church which differ as much as Christianity and Paganism in the great rules of life But we are hard dealt with that we have but one Gospel and that the Suffering Gospel and for my part I dare not undertake to make another So that this plea for resistance in opposition to the plain and express Laws of the Gospel in the consequences of it strikes at the very foundations of Christianitie and becomes the mouth of none but an Atheist or an Infidel 4. This is a very absurd pretence that the Apostle forbids the Christians of those days to resist onely because they were weak and unable to resist This is a great reproach to the Apostle as if he were of the temper of some men who crouch and flatter and pretend great loyaltie when they are afraid to rebel but are loyal no longer than they have an opportunitie to rebel This is dissimulation and flatterie and inconsistent with the open simplicitie of the Apostolick Spirit but it is very strange that the Apostle should so severely forbid resistance when he knew they could not resist One would think common Prudence should teach such men to be quiet and Subject and therefore his zeal and vehemence would perswade one that as weak as the Christians were yet in those days they could have resisted Nay it is evident that there were a sort of men who in those days called themselves Christians and yet did resist the powers such were the Gnostick Hereticks who despised Government who were presumptuous and self-willed and were not afraid to speak evil of dignities 2. Peter 2. 10. Jude v. 8. for to reproach and vilifie Government is one degree of resistance and no men are so weak but they may do that Nay though Christians had not power enough of their own to have rebelled against the Roman Government yet they had opportunitie enough to joyn and conspire with those who had and to have made good terms and conditions for themselves They lived in a very factious age when both Jews and Heathens were very apt to rebel and could both have promoted and strengthned the Faction if they had pleased and have grown very acceptable to them by doing so and though no man knows what the event of any rebellion will be till he tries yet they might have escaped as well as other men This the Apostle knew and this he was afraid of and this he warns them against and that for such reasons as plainly shew that it was not a meer prudential advice he gives them for that time but a standing Law of their Religion 5. For this Doctrine of Non-resistance is urged with such reasons and arguments as are good in all ages of the Church as well when Christians have power to resist and conquer as when they have not Thus 1. St. Paul inforces this dutie of subjection to the Higher powers because all powers are of God the powers that be are ordained of God and therefore he that resisteth the powers
forcible resistance but then our Saviour voluntarily took such a Person as was fit to be an example to us His Person and his Religion were very well suited to each other a meek humble suffering person to be an example of a meek humble and suffering Religion His person and external circumstances of his appearance were on purpose fitted to his Religion and it is none of the least wonders of the Divine wisdom that the work of our redemption was accomplisht in such a mysterious way as at once made our Saviour the Author of our redemption and an example of all the graces and vertues of the Christian life Might not these men if they pleased by the same Argument prove that Christ is not to be our example in meekness and poverty and contempt of this world and forgiving enemies c. because he came into the world on this design not to be ministred unto but to minister He chose a mean and low fortune and all the affronts and indignities he suffered were part of his voluntary humiliation and therefore it became him to bear them patiently and to forgive them as much as it did to die patiently by wicked hands but there is not the same reason for us to do so and thus it will be hard to find any thing wherein Christ is to be our example because the very reason of his coming into the world the manner and circumstances of his appearance all that he did and suffered may be resolved into the decree and appointment of God and his voluntary undertaking and the accomplishment of ancient Types and Prophecies and therefore he is no more to be an example to us than a man who acts the part of a beggar or of a Prince is to be an example to all that see him But methinks it is worth considering why Christ chose such a person as this Why he was born of mean and obscure parents and chose a poor and industrious life and an accursed and infamous death was it impossible for Infinite wisdom to have laid a more glorious and triumphant scene of our redemption was there no possible way but the condescension and sufferings of his own Son Let those say that who dare venture to determine what infinite wisdom can do It is enough for me to know that Christ took such a mean and suffering person upon him because it was most agreeable to the Religion which he preacht and of which he was to be an example and therefore though Christ suffered for other reasons and to other ends and purposes than we do or can suffer yet his sufferings are an example to us because God chose to save and redeem us by the sufferings of his Son not only that he might expiate our sins by his blood but also that he might be an example to us of meekness and patience and submission to the Divine will and subjection to government even in the most unjust and infamous sufferings 3. We may consider further that Christ's suffering in obedience to the will and appointment of God does not make him unfit to be our example For though God has not so peremptorily decreed that all Christians should suffer as he did that Christ should suffer yet whenever we are called forth to suffer as we always are when we cannot avoid suffering without resisting a lawful Authority our sufferings are as much the effects of God's decree and appointment as the sufferings of Christ were and in such cases every Christian may and ought to say as his Lord did The Cup which my Father hath given me shall I not drink it Thus St. Peter expresly tells the Christians to whom he wrote and gives it as a reason why they should suffer patiently even for doing well For even hereunto were you called because Christ also suffered for us leaving us an example that we should follow his steps 1 Pet. 2. 21. Now calling in the New Testament signifies the choice and election of God and always supposes a divine decree appointment and constitution as the foundation of it Thus St. Paul tells us that the gifts and calling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of God are without repentance 11 Rom. 29. that is that decree he made to choose the pesterity of Abraham for his people which still intitled all those of them to the blessings of the Gospel who would believe in Christ. Thus the state of Christianity is our calling and holy calling 2 Tim. 1. 9. 3 Heb. 1. because it is the way and means God hath chosen and appointed for the Salvation of Mankind and Christians are often stiled the Called because God has now decreed to chuse all the sincere Disciples of Christ as he formerly did the posterity of Abraham to be his peculiar people and throughout the Scriptures of the New Testament God is never said to call nor any one to be called of God but with respect to some divine decree and constitution and therefore when St. Peter tells the Christians that they are called to suffer it signifies that God has appointed them to it by his positive will and decree This St. Paul discourses more at large in his Epistle to the Romans and comforts them under their sufferings from this very consideration that the sufferings which they underwent were not the effects of meer chance and accident nor of the wickedness and injustice of men nor barely of Gods permission but of his decree and appointment and therefore they might certainly conclude that what ever their sufferings were they should turn to their good 8 Rom. 28 29 30. And we know that all things work together for good to them that love God to them that are called according to his purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to those who are called that is to suffer which is the argument the Apostle is discoursing of according to his will and pleasure and appointment Sufferings are not for the good of all profest Christians for they may tempt Hypocrites to renounce their Religion and great and severe sufferings may be too powerful a temptation for weak though sincere Christians and therefore when the rage and malice of men boils and swells God sets bounds to it and does not suffer these persecutions and afflictions promiscuously to light upon all Christians but exerciseth a very particular providence in chusing out fit persons to suffer in directing the storm and tempest of Persecution to fall where he pleases upon such Persons who are armed with saith and patience to resist its fury and to bear and conquer its rage And such persons who are thus appointed who are thus called by God to suffer shall be sure to conquer and to receive the reward of Conquerours For thus the Apostle adds For whom he did foreknow he also did predestinate to be conformed to the Image of his Son that he might be the first-born among many brethren This conformity to the Image of Christ in this place does plainly signifie a conformity to him in sufferings as is
who exerciseth a particular providence in the disposal of Crowns and Scepters and over-ruleth all external and second causes to set up such Princes as he himself has first chose and therefore he that resisteth resisteth not Man but God he opposeth the constitution and appointment of the Soverain Lord of the world who alone is our natural Lord and Governour and who alone has right to put the government of the world into what hands he pleases and how prosperous soever such Rebels may be in this World they shall not escape the Divine Vengeance and Justice which will follow them into another world they shall receive to themselves Damnation This was St. Paul's Doctrine about subjection to the higher powers and he did not only preach this Doctrie himself but he charges Timothy and Titus two Bishops whom he had ordained the one Bishop of Ephesus the other of Crete to preach the same Thus he charges Titus to put them in mind to be subject to Principalities and Powers to obey Magistrates to be ready to every good work 3 Titus 1. When he commands him to put them in mind to be subject he supposes that this is a known duty of the Christian Religion and a duty of such great weight and moment that people ought to be frequently minded of it that the Bishops and Ministers of Religion ought frequently to preach of it and to press and inculcate it upon their hearers For it is a great scandal to the Christian Religion when this duty is not observed and yet in many cases this duty is so hard to be observed requires such a great degree of self-denial and resignation to the will of God and contempt of present things that too many men are apt to forget it and to excuse themselves from it And therefore St. Paul gives this in particular charge to Titus and in him to all the Bishops and Ministers of the Gospel to take special care to instruct people well in this point and frequently to renew and repeat their exhortations especially when they find a busie factious and seditious spirit abroad in the world Thus he instructs Timothy the Bishop of Ephesus 1 Tim. 2. 1. I exhort therefore that first of all supplications prayers intercessions and giving of thanks be made for all men for Kings and for all that are in authority that we may lead a quiet and peaceable life in all godliness and honesty But you will say What is this to such an absolute subjection to Princes as includes Non-resistance in it cannot we pray for any man without making him our absolute and Soverain Lord are we not bound to pray for all our Enemies and Persecutors and does our praying for them make it unlawful to resist and oppose their unjust violence How then can you prove from the duty of praying for Kings that it is in no case lawful to resist them if it were lawful to resist Tyrannical Princes yet it might be our duty to pray for them And therefore though it be our duty to pray for Princes it does not hence follow that we may in no cases lawfully resist them In answer to this I grant that praying for any man nay praying for Kings and Princes cannot of it self prove that it is unlawful to resist them if it otherwise appear that resistance is lawful but if it be our duty to make supplications prayers and intercessions for persecuting Princes as the Apostle commands them to pray for the Roman Emperors who were profest enemies to Christianity that is if they must beg all good things for them a long and happy and prosperous Reign which is included in intercessions and prayers this strongly infers that they must not resist their power nor undermine their Thrones For we cannot very well at the same time pray for the prosperity of their government and endeavour to pull it down The Apostle did not understand those conditional Prayers that God would Convert or Confound them a prayer which thanks be to God was never found in any Christian Liturgie yet which possibly is one reason why some men are no great Friends to Liturgies And when the Apostle directs them to pray for Kings and all that are in authority that they must live quiet and peaceable lives in all godliness and honesty that is that they might enjoy peace and security in the profession and practice of the true Religion this seems to imply that when they are persecuted for their Religion which was the case at that time they must pray for persecuting Princes that God would incline their hearts to favour his people but must not fight against them This is the only direction the Apostle gives them in the case and we may reasonably suppose that had he known any other he would not have concealed it If it is always the duty of Christians to pray for the prosperous and flourishing state of the Empire as by this Apostolical exhortation it appears to be it could never be lawful for them to resist the powers for I cannot understand how any man without mocking Almighty God can pray for the prosperity of his Prince and the good success of his government at the same time when he fights against him When St. Paul had so freely and openly declared against resisting the higher powers which Timothy who was his Scholar and Companion and fellow-labourer could not but know what other interpretation could he make of the Apostles exhortation to pray for Kings and all that are in authority that we may live quiet and peaceable lives in all godliness and honesty but only this that prayer is the last and only remedy that we can have against persecuting Princes Had it been lawful for them to resist it had been a more proper prayer that God would give them strength and courage and counsel to oppose all his and their enemies that he would appear as miraculously for their defence as he formerly did in fighting the Battels of Israel that he would set Christ upon his Throne and make all the Princes of the earth give place to a more glorious Kingdom Time was when it was all one whether he saved with many or a few He knew how to destroy potent and formidable Armies without any humane strength and power or by such weak contemptible means as reserved the glory of the victory intire to himself and he is the same still that ever he was and his power is the same But St. Paul very well knew that it was not lawful for them to pull Emperours out of their Thrones to give any disturbance to civil powers or to attempt any changes or innovations in government and therefore since they must submit to such Princes as they had there was no other remedy left them but to beg of God so to incline the hearts of Princes that they might enjoy a quiet and peaceable possession of their Religion even under Pagan Princes For as much as some men of late days profanely scoff
at prayers and tears these have been always thought the onely remedy the Church has against persecuting powers and it seems St. Paul thought so too for he prescribes no other and yet he does not allow them to pray against the King neither but exhorts them to pray for him and that they might enjoy peace and security under his Government CHAP. V. St. Peter's Doctrine about Non-resistance HAving heard what St. Paul's doctrine was let us now consider what St. Peter taught about this matter he had as much reason to learn this lesson as any of the Apostles our Saviour having severely rebuked him for drawing his sword against the lawful powers as you have already heard And indeed his rash and intemperate zeal in this action cost him very dear for we have reason to believe that this was the chief thing that tempted him to deny his Master He was afraid to own himself to be his Disciple or that he had been in the garden with him because he was conscious to himself that by drawing his sword and smiting the servant of the high Priest he had incurred the penalty of the law and had he been discovered could expect nothing less but to be severely punish't for it it may be to have lost his life for his resistance And indeed this has very often been the fate of those men who have been transported with a boistrous and intemperate zeal to draw their swords for their Master and his Religion against the lawful powers that they commonly deny their Master and despise his Religion before they put their swords up again But St. Peter having by our Saviour's reproof and his own dear-bought experience learn't the evil of resistance never drew his svvord more and took great care to instruct Christians not to do so 1 Peter 2. 13 14 15 16. Submit your selves to every ordinance of man for the Lord's sake whether it be to the King as supreme or unto Governours as to them that are sent by him for the punishment of evil doers and for the praise of them that do well For so is the will of God that with well doing ye may put to silence the ignorance of foolishmen As free and not using your liberty as a cloak of maliciousness but as the servants of God This is the very same Doctrine which St. Paul taught the Romans Let every soul be subject to the higher Powers for the same word is used in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore to submit and to be subject is the same thing which as St. Paul tells us signifies Non-resistance Onely as St. Paul speaks onely of not resisting the Higher Powers that is Emperours and Soveraign Princes herein including all those who act by their Authority St. Peter to prevent all cavils and exceptions distinctly mentions both that we must submit to all humane power and authority not onely to the King as Supreme that is in St. Paul's phrase to the Higher Powers to all Soveraign Princes who are invested with the supreme Authority but also to those who are sent by him who receive their Authority and commission from the Soveraign Prince St. Paul tells us at large that all power is of God and that the power is the Minister of God and he that resisteth the power resisteth the ordinance of God and therefore we must needs be subject not onely for Wrath that is for fear of being punish't by men but also for Conscience sake out of reverence to God and fear of his Judgement This St. Peter comprises in one word which includes it all Submit your selves to every ordinance of man for the Lord's sake for how is God concerned in our obedience to Princes if they be not his Ministers who are appointed and advanced by him and act by his Authority and if it be not his will and command that we should obey them and therefore he addes for this is the will of God that with well doing that is by obedience and subjection to Princes ye may put to silence the ignorance of foolish men that is that you may put to silence those foolish men who ignorantly accuse you as fond of changes and troublesome and dangerous to Government But then St. Peter observing that Christian Liberty was made a pretence for seditions and treasons he cautions them against that also As free but not using your liberty for a cloak of Maliciousness that is to cover and excuse such wickedness as Rebellion against Princes but as the servants of God You must remember whatever freedom Christ has purchas 't for you he has not delivered you from obedience and subjection to God you are his servants still and therefore must be subject to those who receive their power and authority from God as all Soveraign Princes do This is as plain one would think as words can make it but nothing can be so plain but that men who are unwiling to understand it and who set their wits on work to avoid the force and evidence of it may be able to find something to say to deceive themselves and those who are willing to be deceived and therefore it will be necessary to consider what false colours some men have put upon these words to elude and baffle the plain scope and designe of the Apostle in them As first they observe that St. Peter calls Kings and subordinate Governours an ordinance of man or a humane Creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and from hence they conclude that Kings are onely the peoples Creatures they are made by the people and receive their power from them and therefore are accountable to them if they abuse their power In answer to this we may consider 1. That this interpretation of St. Peter's words is a direct contradiction to St. Paul who expresly asserts that there is no power but of God the powers that be are ordained of God but according to this exposition of humane Creature or the Ordinance of Man there is no power of God but all power is derived from the People Kings and Princes may be chosen by men as it is in Elective Kingdoms and as it was at that time in the Roman Empire but they receive their power from God and thus St. Paul and St. Peter may be reconciled but to affirm that St. Peter calls Kings an Ordinance of man because they receive their power and authority from men is an irreconcilable contradiction to St. Paul who affirms that they receive their power from God that they are God's and not the peoples Ministers Now though St. Peter and St. Paul did once differ upon a matter of prudence it would be of ill consequence to Religion to make them differ in so material a Doctrine as this is and yet there is no way to reconcile them but by expounding St. Peter's words so as to agree with St. Paul's for St. Paul's words can never be reconciled with that sence which these men give of St. Peter's