of that Authority in Civil affairs though debarred the publick exercise of some acts or all acts by the Armies or Strength of Heathen Kings And because the Churches or Saints had not then power or strength to execute some Laws on offenders Note the Apostle prest the Saints to subjection as of duty to those Civil Rulers or Magistrates they had amongst themselves as Gods Ordinance to be obeyed for the Lords sake and Conscience sake as commanded by God Secondly It is evident both from the rise and exercise of power in Heathen Kings that they were not ordained by God Dan. 7 2 3 c. 2 Chr. 36. 17 c. Isa 10 5 6 c. and 42. 24 25. Ezek. 34. 23 24. to rule over his People under him neither had they power and authority to govern from God but only power and strength to burn destroy kill and captive the Lords People rebelling against him and so called Gods Staffe Hammer Saw c. not Fathers Shepherds c. Object But Paul exhorted Timothy That supplications and prayers should be made for all men for Kings and all that are in Authority or eminent place that we may lead a quiet and peaceable 1 Tim. 2. 1 2. Life Answ First If by Kings we understand the then Heathen Kings Paul may be understood to enjoyn the Saints to pray either for the conversion of their souls or restraint of their power that the Saints Peace and Godliness were not hindred viz. That God would not suffer those heathen Kings to put out their power and strength to persecute or hinder the Saints Peace Liberty and Holiness But this text asserts not the Divine Authority of heathen Kings to govern the Lords People or Saints to subject to them Secondly If the Apostle be taken as referring to any time when a Magistrate called King shall be called to rule over the Lords people in Authority or eminent place of Trust as appointed and ordained by God then it will be the duty of Saints to pray for such Magistrates That their Rule and Government may answer the end of their Power and Trust as Ordained by Rom. 13. 3 4 c. 1 Pet. 2. 13 14 God viz. Saints Peace and Holiness Object But the Apostle Peter also gave this in charge to Saints Submit your selves to every Ordinance of man for the Lords sake whether it be to the King as Supream 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 1 Pet. 2. 13 14. Answ First In this the Apostle is clear that he presseth Saints Subjection to Kings or Governours as called or sent of God Note for the punishment of evil doers and for the praise and encouragement of them that do well This is the currant of Scripture Secondly Note The Apostle presseth Saints Subjection to Kings or Governours as the Ordinance of Man or as Mans appointment in the State when they answer the ends of Civil Government as Ordained by God If we should take the Apostle exhorting Saints To subject to every Law and Ordinance of man for the Lords sake then the Laws of Men should be obeyed by Saints how unjust unnatural or contrary soever they were to the Laws of God but this is too gross and contrary to the currant of Scripture not answering the ends of Government as Ordained by God Thirdly If we take the Apostle speaking of Kings or Governours as the Ordinance of Man then the title King or Power of Kings is only humane and God hath left it in the wisdom power and will of a State or Body Politick to call to Office and Power one Person or a set number of Persons joyntly to rule over them as they judge best for the whole Note and also to dignifie and distinguish their Officers of State as they please and Saints are not hereby to be displeased but must submit for the Lords sake I am humbly bold thus to give my sence That both Paul in Rom 13. 1. and in his other Epistles Note as also Peter in this text had no respect to the Heathen Kings of that time but that both these Apostles do assert Magistracy to be the Ordinance of God amongst his People To suppress evil-doers and to encourage them that do well Rom. 13. 3 4. to which Magistrates the Saints owe subjection for the Lords sake Note This Apostle Peter also implieth That the designation of Magisterial Authority upon one person or upon several persons with the Names and Titles by which they are called or dignified are humane and left to men and therefore Saints should not deny subjection upon that account In the first constitution of the Jewish Polittick State God gave them Judges about the space of 450 years after which Deut. 16. 18 Act. 13. 20 21 c. 1 Sam. 8. 1 2 c. v. 19 22. upon the ill government of Samuels Sons Israel resolved to change the Government from Judge to King and God gave way to them But as God fore-saw that Israel would change the Government of State in which his secret counsel was fulfilled to bring in Davids Kingdom and make way for Christs Kingdom God enjoyned and commanded Israel that Deut. 17. 14 Kings should rule by the same Laws which he gave to the Judges The Apostle Peter then seeing or supposing that in after-time some difference might arise amongst Saints about Political Government or Governours viz. Whether the chief should be in one Person or in many and by what names they should be dignified Peter inferrs that this is in man to order ordain and appoint and therefore exhorts Saints not The Body or State Polâ—â—ick are the first Seat of Power â—y Pâ—tâ—r to differ or dissent from what the Body of the People or State ordain and appoint in that matter so as the Governours do answer the ends of Government as ordained by God I must say I know not that this was questioned by Saints in Peters time Note but it may be a question amongst Saints in the Resurrection of the Witnesses and here is the Solution which is not again found in all the Scriptures And let me add these my thoughts That as Gods moral judicial Laws given to Israel are the Laws of Christs Kingdom Christ ratified and confirmed them in his Ministry and the Apostles gave many general directions to Saints about Political Government and Governours as Ordained by God Note but neither exprest or intended the then Heathen Kings in those directions Object But Rulers and Governours were commonly called Gods and it is not likely that they should be so dignified by holy men if they were not ordained by God and bare upon them some Image or Beam of Divine Soveraignty Answ We may grant that this high Title was ascâ—ibed to Rulers and Governours by David by Christ and by Paul referring Exod. 22. 28. Psal 82. 1 6. John 10. 34. Act. 23. 4 5. to Moses
time of their Bondage they looked not upon those Tyrants as Gods Ordinance to rule over them or as Magistrates they were bound to obey Object But Joseph the Husband of Mary obeyed the Edict of Agustus Caesar and went with Mary his Wife from Nazareth to Jerusalem to be taxed Luke 2. 1 2 c. Answ This act of Joseph proves not Caesar a Lawful Power or Magistrate of God to rule over his people For First Every act of a good man is not therefore lawful because a good man doth it In many things we offend all Jam. 3. 2. Secondly Though Joseph obeyed the Edict of the Emperor yet no Text can be shewed that he did it by the Command of God Thirdly Though Caesar exacted a smal Tribute of the Jews to shew that they were Captives Conquered by the Sword yet he left them free in Religion and many outward Priviledges which Antichrist denies to Christians Mat. 27. 1 2. John 18. 31. Fourthly Note The very Elect of God and such as are eternally saved by long bondage and ignorance of their Priviledges as Gods Children may by Tradition give obedience to the Kings or States they lived or were born under both in Civil things and Spiritual Worship and not know that they do evil as Joseph and all Israel in Egypt As Joseph and Mary and other Jews in Canaan And as many Christian Martyrs have done under Antichristian Bondage and Tyranny Gen. 42 15. Exod. 6. 9. Act. 7. 24 25. Object But Christ himself paid Tribute to Caesar Answ Christ did it to avoid offence or scandal yet sinned not in it but he paid it not as to a lawful Magistrate or Minister of Mat. 17. 26 27. God who had power over his Body For First Christ declared himself free Secondly Christ at that time was entred upon his Mediatory Offices and had put out Royal Acts of Authority as King over Jews and Gentiles Mat. 3. 16 17 4. 18 19 c. Thirdly Christ only paid that Tax for Himself and Peter as persons only concerned and not for the rest of his Disciples Fourthly Christ did at that time in that thing give up or let go his own right out of a gracious end and design to propagate the Gospel and that was lawful or no sin in him which yet would be sin in his Servants Note It is lawful and may be good in a Master sometimes to give up or let go something of his right which is not lawful in a Servant to do Fifthly Dark Scriptures are to be expounded from the consent and currant of Scriptures to make a harmony that one text do not contradict another But to bring this text to prove hence that Caesar was a lawful Magistrate and had Authority from God to tax Christ and his disciples contradicts the words of Christ Note And hath given him Authority to execute Judgement also because he is the Son of Man All Power is given unto me in Heaven and in Earth John 5. 17. Mat. 28. 18. Eph. 1. 20 21 22 23. with many other texts and currant of Scriptures Old and New Object But we find the Apostle Paul approved and appealed to Caesars Authority which was not only a bare subjection to but an owning of that Power Act. 25. 10 11. Answ Suppose Paul did so yet it is to be questioned Whether Paul did that by a Command from God or Christ It is Divine 1 Cor. 11. 1. 8. 23. Authority which makes the Acts of the Apostles lawful and imitable for Saints Note The failings of the Lords Worthies were not written for imitation but for caution and consolation 1 Cor. 10. 6 11 Gal. 2. 11 12 c. in failings Peter and Paul were chief Apostles of Christ and yet had the infirmities of men And as Paul blamed Peter in some things no doubt but Peter also might have blamed Paul in some things had he lived and travelled with Paul Paul himself is much in confession of his humane frailties and Rom. 7. 14 15 c Act. 22. 24 25 26. 23. 35. 24. 26 27. 25 1 2 3 8 10 11. infirmities through corruption and temptation And it is clear that Pauls appealing to Caesar at Rome was in design to deliver himself and save his Life from the Jews and that Judicature at Jerusalem where he was surprized and kept by violence of arms which hath been the case of many of the Lords people and not that Paul approved or owned Caesar as having Divine Authority or Jurisdiction over his Body Note but by that appeal providentially Paul had his Liberty And we do not read that ever he was brought to further tryal at Rome This Paul the Apostle of the Gentiles did yet Circumcise Timothy Rom. 11. 13. Act. 16 8. Note and also to save himself from the Jews rage fell into Peters transgression which he accused him for who were set against him for preaching down the Ceremonial Law and Circumcision Paul did yet pretend himself as a Jew under the Law and under a Vow and after the manner of the Law purified himself and went into the Temple To signifie the Act. 21. 23 24. c. accomplishment of the dayes of Purification until that an Offering should be made These acts were not lawful in Paul an Apostle nor imitable for the Saints now though done by an Apostle but how far God may wink at these and the like weaknesses in his People I will not judge Note Object But it is said that Paul wrote to the Saints at Rome to subject to the Emperors of Rome though Beasts and Tyrants saying Let every soul be subject to the higher Powers for there is no power but of Rom. 13. 1. God the powers that be are ordained or ordered of God Answ First The Apostle in this place speaks clearly of Saints subjection to Magistracy or to Magistrates as Ordained by God and Ministers of State sent by God for the good of his People and not of the Caesars then Tyrannizing over the Lords heritage at that time I judge that the right of Civil Government 1 Cor. 6. 1 2 â— over the Saints was in themselves though they had not the power of strength to put out all Acts. Thus it was with the Jews in Babylon under the Romans c. The Jews as Gods Covenant-people had right to the exercise of all Civil Jurisdiction Gen. 49. 10. Deut. 1. 9 13. and 16. 18 c. Deut. 28. 25 47 48 c. amongst themselves by Gods appointment But as a Curse and Punishment of their sins the exercise of that Power and Authority was by Gods permission taken from them by the force and power of Enemies especially to some Joh. 18. 31. acts of Jurisdiction Thus it was with the Christians Christ left Authority with his own servants in all things without exception amongst themselves and the Saints were in the Mar. 13. 34. Mat. 25. 14. 1 Cor. 6. 1 c. exercise
was invested by the Father Mat. 28. 18. Eph. 1. 20 21 c. with all Power in Heaven and Earth Then the Heathen Kings from Christs time to the rise of Antichrist were Usurpers and not the Ordinance of God to be obeyed by Saints in Civil things But it is your thoughts as I take it that Antichrist in his Civil State is the Ordinance of God Magisterial and to be obeyed by the Lords People in Civil things as derived from the Heathen Magistratical Power or from the Roman State Your words are these I take the Dragon to be the Old Pagan Empire as it was acted by Satan in advancing Idolatrous Worship And by the Beast I mean the Roman Empire as Antichristian or rather Antichrist agitated by Satan in advancing Idolatry and Superstition under other Names And therefore if it were not a sin in the one to yeeld obedience I do not see how it should be sin in the other since Satan acted both Reply To this I make my humble Reply First I am not yet convinced from Scripture or Argument That any Heathen Emperors or Kings were Ordained by God to Rule and Govern his People from him as his Magistrates or Ministers of State who were acted and influenced by the Devil and answered not the ends of Magistracy as Ordained by God Secondly It is my understanding That upon Christs Baptisme he entered upon his Mediatorship and upon all his Mediatory Mat. 3. 16 17. John 1. 41. Offices actually and visibly in the World and that all Disciples believing and visibly closing with Christ as Mediator Prophet Priest and King Note were actually dismist and dis-ingaged from the Curse and Bondage of that Heathen Yoke which was brought upon Gods Covenant-People for Isa 10. 27. John 1. 41 45. their Rebellions against God his Laws and Government Thirdly I can easily grant Note That the same Satan acted the Pagan Empire and Antichrist and also that the Dragon or Pagan Empire gave to the Beast Antichrist his Power his â—ev 13. 2 Seat and great Authority viz. All that Power and Authority in the Roman or Western Empire which rested in the Dragon or the Devil to give And this Power and Authority is all which the Beast Antichrist ever had Note But it is not proved that God ever gave unto the Devil such Power or invested the Pagan Empire either with the power of Government in that Empire or with Power and Authority to Invest and Instal another State to Rule as Gods Ministers And it is my Judgement that neither the Dragon had Power of Authority from God to constitute a New State or to divolve Civil Power and Authority Magisterial as Gods Ordinance upon the Beast Antichrist or that Christian Believers are bound from God to receive and obey Antichrists Commands in Civil things because the Dragon gave him his Power I humbly judge That your Inference cannot be binding to the Lords People until these two things be proved First That the Heathen Dragonical State was the Ordinance of God intrusted with Supream Authority Royal in all the World as Lord and Law-giver Secondly That the Dragonical State or Power was Invested and Intrusted by God to constitute another Supream Royal State Civil in the World Note Acts of Royalty put out proves not the Authority to be from God but it is ground of strong suspicion if not of demonstration That the Power and Authority which is acted Isa 10. 5 c. 2 King 24. 1 2 c. 2 Thes 2. 10 11. and influenced from the Devil is not of Gods appointing or ordaining but only by Gods permission and suffering in his just Judgements And to this I may add Note That throughout the Books of the Prophets and Apostles Old Babylon and Mystery Babylon are declared the Objects and Subjects of Divine Wrath and Vengeance and therefore not the Ordinance of God as mostly taken to be Divine I can grant that by corruption evil and vile men may get in and be in power of Government Psal 12. 8 Hos 5. 1. and 8. 4. Isa 3. 1 4. which is appointed by God the which God doth not approve but threatens and judgeth where such offences are committed and not reformed Now this is the evil of Persons and not the evil of Government as ordained by God Note And in that case the Lord by his righteous Judgments may and doth punish a Nation both with and for wicked Kings and Rulers God also preceptively and providentially removed evil Kings and Rulers in Israel and Judah yet still continued Magistracy as his Ordinance but both Babylon Litterally Isa 1. 24 25 26. and Babylon Mystically in their Civil and Ecclesistâ—ical States shall be perfectly destroyed which is yet remaining and therefore Jer. 25. 12 13. Rev. 18. 21 c neither the Dragon or Antichrist are Magistrates or Magistracy as Gods Ordinance As for those Inferences or Arguments drawn from Pauls practice and from Peter and Pauls Writings to Saints or Churches I have given my understanding in them and so pass them but to what I have said I humbly crave leave to offer my thoughts in these Particulars following Particu 1 First I see it not clearly proved That the Pagan Roman Caesars are signified by the Dragon Rev. 12. 3 4 c. but that the Dragon may rather represent Antichrist for two Reasons First The Man of Sin Antichrist sits in the Temple of God 1 Thes 2. 4. And this Dragon appeared in Heaven Rev. 12. 3. viz. in the visible Church which the Pagan Caesars did not Secondly This Dragon drave the Woman into the Wilderness 1260 dayes the same time with the Witnesses prophesying in sackcloth Rev 12 6. and 11. 2 3. 13. 5 and one state of time with Antichrists Reign Therefore the Dragon must signifie Antichrist or the Antichristian State and not the Pagan Roman State For if we take the Dragon for the Pagan Empire then the Pagan Persecutions are included in the Antichristian Persecution of 1260 days or else John only hints the Pagan Persecutions and then falls into and states the Antichristian Persecution 1260 dayes Particu 2 Secondly It is not clear That the Beast arising out of the Sea Rev. 13. 1 c. and Daniels fourth Beast are one Beast and Rev. 13. 1. Dan. 7. 7. 2 Thes 2 7. Rev. 17 18. both representing the Roman Empire I humbly judge That upon the fall of Daniels fourth Beast the Beast with ten Horns Crowned then arose over whom the Woman reigns Note and so is the Kingdom of the Beast Antichrist as they are professed Christian 1 Joh. 2. 22. 2 Thes 2 7. States and yet oppose and deny the Fathers and the Sons Soveraignty Paul infers that the Pagan Empire ceased or was taken away when Antichrist arose and every of the ten horns or kingdoms as they put on Crowns they became entire and distinct Monarchies So Daniel makes the little horn Dan. 7. 8. Antichrist to be
as Head of the Church upon the grounds before exprest But I must take the humble boldness in Truths behalf to dissent from others in their sense upon this Text I humbly judge that this Text proves neither the one nor the others opinion though some be godly and learned as to the opinion of those who from this Text or any other do give the sole Supream Power to Men as Lords and Law-givers to others both for Soul and Body I pass them by But to those godly and Learned who from this Text or any other do plead for Saints Subjection to Pagan or Antichristian Kings though idolatrous beastly bloody Tyrants in Civil Affaiâ—s or Temporal Jurisdiction for the Lords sake and for Conscience sake I humbly Reply that they mistake the Apostle and mis-apply the Text who so take the place and to these I humbly offer these my Reasons against that sense to consideration Reason 1 First Though Paul say Let every soul be subject to the higher Powers yet he doth not say Let every soul be subject to the higher Powers in all Civil Affairs concerning Bodies and Estates neither doth he say to Pagan or to Antichristian Powers but with restriction to Powrs ordained of God Note as his Ministers of State Therefore though Paul commands subjection Rom. 13. 1 2 3 4 5. from every soul yet it is not in all things or to all Persons or Powers but as Ordained by God My thoughts are That those who see cause to restrain general Scriptures which speak of Soveraign Magisterial Power to Civil Jurisdiction over the outward man and except their Power and Jurisdiction over souls in Spiritual and Ecclesiastical things will upon good consideration see cause also to restrain Magisterial Power and Jurisdiction Note over Bodies in Civil things and will not strain Texts against the currant of Scriptures to prove what they do not hint If we take these words of Paul or Peter as commanding Saints subjection to the Higher Powers be they what they will in all outward things Note this takes away the Soveraignty of God over Man in all outward things and nulls the moral Law which sets bounds between man and man Superiour and Inferiour Therefore upon this ground the Apostle cannot be taken in that sense viz. to give a power to some men viz. to Kings to command others to break Gods Moral Laws which Moral Laws Paul himself maintained and also taught others in his Epistles But I shall humbly give my sence upon this Text as of other the like Scriptures That both Paul and Peter do only call and command Saints Obedience to all Lawful Magistrates in all Lawful things commanded by God Note and therein enjoynes subjection to Saints for the Lords sake and for Conscience sake as to God Reason 2 Secondly The scope of the Apostle in this place as I judge is to press Saints to submit and subject to Higher Powers or Magistrates as Ordained and set over them by God as his Ministers in State for their good to restrain sins against the Moral Rom. 13. 1 2 c. Exod. 18. 15 16 c. 2 Chr. 19. 6 7. Law and to maintain Justice Equity and Peace between man and man Paul describes not here these Ministers of State by Names but by their Qualities and gives only a general description of Magistracy to be obeyed Note as Ministers Ordained by God In the same way and after the same manner that Paul describes Antichrist the Man of Sin the Son of Perdition to be 2 Thes 2. 3 4. Rev. 14 9 10. Rev. 13. 1 c rejected of Saints he here describes the true Magistrates of God to be obeyed by the Lords People for the Lords sake Surely those have little sight who see not that the general Government of Nations is still beastly Tyranny Note both by Heathen and Antichristian Kings rather than the Government of God for the good of Mankind But many are stumbled at these words of Paul The Powers that be The great question here is The question to what Powers Paul refers to what Powers the Apostle refers viz. Whether to the Pagan Caesars Power who were then Monarchs of all the World or to the Civil Power and Jurisdiction then exercised amongst the Saints as far as they could or to Magistracy as ordained and constituted by God in the Jewish State If we take the Apostle in either of the latter senses there is Scripture-grounds for it but if we refer Pauls words to the Pagan Caesars State there is only this poor plea for it That Luk. â— 1 2 with Paâ—ls time the Pagan Caesars were then being and reigning in the World but answered not to the qualifications of those Ministers of God as Paul describeth Magistrates Ordained by God now answering the ends of Government The Caesars then being and reigning Rom. 1â— 3 4 5 in the World is but a circumstance of time but the qualifications of Rulers and the ends of Government are Essentials in Magistracy and therefore to expound Paul by a conceived circumstance when and where the Essentials of Government as Ordained by God are wanting cannot be held Orthodox and sound But if we take Paul in these words The Powers that be to refer to that Civil Power and Jurisdiction resting at that time and seated in the Saints by God according to the Moral Law given to Israel there is much Reason and Scripture to confirm this Exposition First Before Christ left the World he devolved the administration of all that Power and Authority Civil and Spiritual Mat. 28. 18 Mat. 25. 14. Mar. 13. 34. over his own People as intrusted with him by the Father to his own Servants Secondly In Pauls time there were Saints in the Churches who were fitted and qualified for Civil Governours or Magistrates 1 Cor. 6. 4. Thirdly In Pauls time the Sainâ—s had sufficient Laws and power of Jurisdiction to hear and determine all Civil differences amongst themselves that they needed not to go to Law before the Pagan Governours and therefore Paul sharply reproved the Saints of Corinth for going to Law before the unjust and not before the Saints 1 Cor. 6. 4 These Considerations have swayed with me and I know not one argument to shake me in my judgement as this sense hath the currant of Scripture with it Note But if we shall yet suppose that there wants some words in the Text as is common to clear and fill the Apostles meaning yet the current of the following Verses which gives the qualifications of Magistrates as constituted by God carries Pauls sence from the Pagan Roman Caesars that they were not the Powers which he intended neither Antichristian Kings Reason 3 My Third Reason is If we infer from Paul or Peter That Pagan or Antichristian Kings were or are Powers to be submitted and subjected to by Saints in all Civil affairs without limitation or restriction to the Law of God then Saints were and are to