Jus Gentium must be rendered to him He doth not examine Pilate's power in case of Blasphemy or Treason but acknowledges it and submits He falls not upon sifting or examining the power of the Sanhedrim either their original power or the power left them by the Romans They sit in Moses Chair c. Whatsoever therefore they bid you do do it Matth. xxiii 2 3. And so likewise the Apostles they seem to be unconcerned as it were in the governing part of Civil Policy No word is found in all their Writings enquiring into the Rights of the Roman Emperours who were sovereign or limiting the Exercise of their Power Only thus much they take for certain such as they were they were ordained of God And they spend all their labour in founding deeply and firmly establishing that other part which concerns Obedience From this Observation it will follow That whatever Things or Persons were not before the times of Christ and his Apostles exempt from the power of the Magistrate are not by the Foundations and Principles of Christianity exempted Non eripit mortalia qui regna dat coelestia And it will only remain for us to enquire what was the manner of the Nations of the World and of God's peculiar people in reference to these Particulars before and at the times of Christ and his Apostles To which if we shall add the practice of the best and most ancient Christian Emperors I know not what more can be desired to clear the present Argument I suppose it needless to put in a Caution that while we speak of the Magistrate's power to order matters of Religion we do not entitle him to the Priest's Office the Spiritual Function or the Execution of it in preaching the word administring the Sacraments exercising the power of Ordination or of the Keys c. Blessed be the Lord God of our Fathers who hath put it into our Sovereign's heart to be tender of the rights of the Church as of the Apple of his Eye This is a Calumny insisted on generally by almost all our Adversaries but it is too rude and gross to be spoken to in this place Rather let us see whether the Sovereigns among all people Heathen Jews Christians have not claimed and exercised power in all Causes over all Persons as well Ecclesiastical as Civil 1. For Causes The New Testament sometimes divides the Gentiles into Greeks and Barbarians sometimes into wise and unwise according to which division the Romans are I suppose reckoned under the Greeks from whence they were mostly extracted and with whom they contended in Civility Briefly 1. the Greeks 2. the Romans 3. the Barbarous Nations did always exercise such a power 1. Aristotle the greatest among the Greeks tells us that the first and principal thing in a Common Wealth is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And accordingly if we consult the Fragments which are left us of the Laws of the most antient Grecian Common-Wealths we shall find nothing so frequent as the Ordinances concerning their Religion 2. Amongst the Romans Cicero the wisest saith that Religion is the Foundation of Humane Society as in truth it is To say nothing of the Ordinances of Numa the Jus Pontificium c. the Titles of the Twelve Tables are many of them concerning Religion 3. As for the Barbarous Nations I shall not multiply Testimonies nor go beyond the line of Scripture In the third of Daniel we find an Edict of the King of Babylon enjoyning all People Languages and Tongues to commit Idolatry Vers. 4. 5. And by and by another Edict that no man should speak amiss of the God of Shadrach Mesech and Abednego Vers. 29. In the sixth we find Darius the Persian by the advice of his Council signing a Decree against petitioning for thirty days any God besides himself Verse 9. and shortly another that all men should tremble and fear before the God of Daniel Verse 26. In the third of Jonah the King of Nineveh and his Nobles proclaim a publick Fast. In the first of Ezra Cyrus puts forth an Edict to build the Temple at Hierusalem In the fourth Artaxerxes reverseth it In the sixth Darius re-inforceth it I suppose it is now evident that Greeks and Barbarians did exercise this power To think to elevate the force of these Instances because all these were Strangers from God and aliens from the Common-Wealth of Israel is to mistake the purpose for which they are alledged However it was not thus among the Kings of the Nations only but among the holiest and wisest of the Governours and Kings of Israel and Juda who for abolishing false Worship and ordaining the true are often highly commended by the Holy Ghost in the Scriptures The time would fail me to speak distinctly and particularly of the Ordinances concerning Religion which were made by Moses Joshua David Solomon Asa Jehoshaphat Hezekiah Manasses also and Josiah concerning whom the Scripture gives these Characters Moses was the man of God Joshua the servant of the Lord. David a man after Gods own heart There was none like unto Solomon Asa his heart was perfect with the Lord. The Lord was with Jehoshaphat Hezekiah did that which was right in the sight of the Lord. Manasseth was heard of God Josiah did that which was right and his Goodness was recorded Now the Acts of every one of these concerning the Worship of God and matters of Religion are recorded and applauded in the Scriptures For these all ordered and regulated Services and Sacraments and Covenants with God they erected Altars and Tabernacles and Temples and dedicated them unto the Lord they destroyed Idolatry reformed abuses in Gods Worship settled both the standing Worship of God and occasional Thanks-givings and Humiliations to omit other matters The whole Aaronical Ministery which consisted in ceremonies and Sacrifices Typical and Carnal Ordinances was not ordered by the hand of Aaron but of Moses who was King in Jesurun The Tabernacle and Temple-service which beside the Mosaical Institutions consisted of Spiritual abiding Ordinances was instituted by David who being the sweet Singer of Israel and acquainted more then ever any man for ought appears with the ways and helps of listing up the Heart to spiritual intercourse with God to that end appointed the use of Musick in the Church and without fear of stinting the Spirit he prescribed Set-forms of Praise and Prayers for the use of the Temple and ordered the service for every day A Psalm consisting partly of the one hundred and fifth ninety sixth and one hundred and eighteenth he first delivered to Asaph and his Brethren at the reduction of the Ark from the house of Obed-Edom 1 Chron. xvi 7. And divers other Psalms were composed by him for the Service of the Church And what he had ordained Solomon put in practice In the fifth Chapter of the second Book of Chronicles we find the pattern of the Service of this Time and Place
the words in that sence James iv 6,7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God resisteth the proud and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resist the Devil 2. But the word signifies Opposition by subtilty as well as by force The Opposition of Elymas the Sorcerer to Saint Paul is expressed by this word Act. xii 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the opposition of Jannes and Jambres to Moses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. iv 15. 3. And lastly it signifies opposition by Words as well as by Deeds So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gainsay and to resist are the same Luke xxi 15. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to contradict Acts vi 10. The words then do clearly and plainly comprehend all manner of resistance or opposition This hitherto concerns the Proposition taken materially if we reflect upon the form of it there will be two things to be considered First That the Proposition is indefinite and equipollent to an Universal They that resist that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every soul as in the first Verse that resists without any exception of persons Secondly That the Act of Resistance is set down likewise absolutely without any restraint in respect of any pretences or causes whatsoever So that the sence of the words resolved and expounded by the Scriptures is this Every Soul which upon any pretence whatsoever in any manner whatsoever shall resist the lawful Authority that is over him shall receive to himself damnation that is he puts himself thereby into a state of damnation This I conceive to be the meaning of the Holy Ghost in the words of my Text. I must acknowledge that two things have been questioned in this Proposition by the men of this unhappy viperous and adulterous Generation I. The first is Whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be interpreted so severely as to signifie eternal damnation II. Whether that which is said concerning all persons and pretences can be made good upon the Principles of Christianity I. As to the former of these I shall only say that the Argument brought against this interpretation doth in truth exceedingly confirm it The Allegation is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in Scripture for Temporal Judgment The place produced is 1 Cor. xi 29. He that eateth and drinketh unworthily eateth and drinketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 damnation to himself where the Apostle seemeth to explain 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the following words Verse 30. For this cause many are weak and sickly and many sleep viz. by Temporal Judgments And indeed this is true but these things likewise ought to be observed 1. That the same penalty is denounced in the Gospel to those who resist Authority and to those that are guilty of the body of Christ 1 Cor. xi 27. and trample upon the blood of the everlasting Covenant 2. That neither Ananias and Sapphira nor yet the Corinthians were by their Temporal Judgments exempted from Eternal 3. And lastly That seeing the great difference betwixt the Legal and Evangelical dispensation did consist in this that the express Promises and Threatnings under the Law were Temporal and under the Gospel Eternal if God shall under the Gospel besides Eternal punishments due to every sin add moreover to some particular sins the threatnings of temporal Judgments let these men consider what advantage they have gotten and what can more be devised to contribute to the aggravations of such a sin I shall say no more to the first Question nor to that part of the Text which concerns the damnation of Resisters precisely considered but shall apply my self to the resolution of the second II. It is impossible in half an hour to speak concerning all those pretences for resistance of Magistrates which being raised by Satan and made use of by the children of disobedience are falsly charged upon Religion I shall single out some of the chief of them and examine them by the Law and the Testimony by the Old and New Testament adding to them as occasion requires the judgment and practise of the Primitive Christians and afterwards make a brief Application Those which have given the greatest scandal as having troubled the Christian World and almost turned it upside down are reducible to the two Heads of Religion and Civil Affairs First Those which refer to Religion are such scandalous Tenets as these I. That Erroneous suppose Heretical or Idolatrous Powers may be resisted especially if they endeavour to force men to their own Religion II. That Christian Magistrates have no power in matters of Religion viz. None 1. In religious Causes 2. Over religious Persons By Orders By personal Gifts Secondly Those which refer to matters Civil are reducible to such as these I. Harsh Administration II. Pretences of Competition of Power and the like Now I shall not be afraid or backward to acknowledge that if any one of these Tenets be agreeable to the Principles of Christianity or to the practise of the Primitive and purest Christians who are to be presumed to have known the mind of Christ and his Apostles then we are to admit that there is reason in what is alledged to create a Jealousie upon Religion For 1. If Erroneous Heretical or Idolatrous Magistrates may be resisted because they are so or because they join oppression of godly men unto their errour in Relistion how can any Kingdom stand These are matters wherein every man makes himself a Judge and it is not material whether he judge righteous or unrighteous judgment the matter once stated in Thesi that in such cases men may resist the Hypothesis is easily made and men let loose to act according to their proper apprehensions or the pretences of those who have power with them What shall be done when at the same time a Prince shall be judged by one part of his Subjects Heretical and prophane for departing from Superstition and vindicating his power from unjust Usurpations over it while another part shall judge him to be Superstitious and will never believe him to abhor Idols so long as he will not commit Sacrilege What shall be done while some conclude him to be irreligious because he will not worship Images others Idolatrous because he kneels at the Communion and both esteem him an Oppressour because he restrains their Zeal and hinders them from that excess of Riot which they pant after to the devouring of one another Supposing this Tenet to be true it is indeed evident no Government can be But now what colour can there be to charge this Tenet upon Christianity Doth the Old or New Testament give any occasion to this Doctrine Is it countenanced 1. by Moses or 2. by the Prophets or 3. by our Saviour or 4. by the Apostles 5 That Cloud of Witnesses the Noble Army of Martyrs did they give Testimony to this Assertion or to the contrary I may not insist a word to each of these 1. Moses was so far from the Doctrine of Resistance that notwithstanding the
the Sons of Asaph Heman and Jeduthun arrayed in white Linen with musical Instruments praising the Lord saying For he is good c. viz. reciting the one hundred and eighteenth Psalm and in token of God's acceptance a Cloud filled the house The one hundred thirty and sixth Psalm likewise was wont to be sung in Thanksgivings So we find also Hezekiah and Josiah praising the Lord in the words of David and Asaph Thus stood the matter under the Law the ordering of matters of Religion was not exempted from the. Supreme Power Hezekiah varied from Moses his Law and was blameless Neither was it otherwise in the best and purest Times under the Gospel It had been but a slender invitation to the Emperours to become Christian if by submitting to Christianity they must lose so considerable a part of the Sovereign Power enjoyed by all their Predecessours and be thereby exposed inevitably to Seditions and Rebellions upon every Frantick eruption of religious Melancholy The primitive Emperours understood themselves otherwise and so did the Christians under them I may not stand to recite the Annals of the Church If Constantine had not interposed for the composing of the Arrian Heresie what had become either of Government or Religion The drawing up of Canons for the regulation of Religion was by our Lord committed to the Apostles and their Successours the Bishops and other Ecclesiastical Persons but that these Canons should be enforced as Laws by temporal Penalties it was by sanction of Civil powers In the second Oecumenical Council the Fathers assembled at Constantinople beseech Theodosius the Elder to ratifie the Decrees of that Synod Thus we find Justinian establishing the Nomo-Canonicon or Code of the Universal Church consisting of the Canons of the four first General and five ancient Provincial Councils and commanding them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be kept as Laws Briefly to determine this Question we need only to view the Titles of the sixteenth Book of the Code of Theodosius the thirteen first Titles in the Code os Justinian Photius's Nomo-Canon and the like The Pretence of exemption of Ecclesiastical Causes so as hath been intimated as it is inconsistent with Government so it is also with the Principles of Christianity 2. Thus much having been spoken concerning the regulation of Matters of Religion it will be needless to enlarge concerning the second Pretence of the exemption of Ecclesiastical Persons This Tenet is equally dangerous with the former and equally contrary to the Principles of Christianity It were to be wished that all men professing themselves Ministers were thorowly convinced of the Doctrine of Obedience otherwise as they grow popular they become dangerous Sacerdotum quidam eo sunt ingenio ut ni pareant territent And Saint Chrysostom commenting upon every Soul c. saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both the Apostle the Evangelist and the Propher Our Saviour was both Priest and Prophet and the Apostles were Ecclesiastical persons yet did not think themselves exempted Such persons were not exempted either before or after the Times of our Saviour neither in a Single or Joynt capacity From the beginning it was not so 1. As to Single persons under the Law we find an Instance of the Exercise of the Sovereign power over an High-Priest offending in Abiathar whom Solomon thrust out and placed Zadoc in his room 2. As to the calling of Assemblies before the Gospel-times it did belong to the Supreme Magistrate We find Moses not Aaron Joshuah not Eleazar David not Abiathar Solomon not Zadoc summoning the Priests and Levites to meet together And In the Primitive Times of the Christian Emperours we do not meet with Councils or Synods called by the Bishop of Rome nor with Ministers casting themselves into Classical and Synodical Meetings nor with Assemblies of Divines called against or without the Prince's consent The indiction of Times and Places the convocation of Persons the Presidency the order of Debates the dismission of the Assemblies the roboration of Canons as to making them Laws of the Empire in the General and provincial Councils were all the work of the Supreme Magistrate And As for matters of Appeal we find Paul appealing to Caesar Athanasius from the Synod at Tyre to Constantine to whom three Appeals were likewise made in the Cause of Caecilianus and Donatus and many more instances of this and the like nature 3. I should now dismiss this Head concerning Religion did there not remain one Pretence more and that so wild and monstrous that it looks as if it were the last effort of the enemy of man-kind ultimus Diaboli conatus for it strikes at the Heart both of Government and of Religion It is this that Saints and gifted Persons as they call themselves are exempt from humane Laws and in effect resolves into this that to reprobate others and assume to themselves the Title of the Godly Party to talk of Reformation and the Power of Godliness of advancing the Kingdom of Jesus Christ c. is to justifie Sacriledge and Treason and horrid Rebellion and to qualify them for the Kings and Priests and Prophets of the world How far this Satanical madness hath prevailed to the confusion of all things Civil and Sacred to the scandal of Religion the planting and watering of Atheism and Infidelity I tremble to call to our remembrance If my present business were to refute the men that have given this ofsence how easie were it to examine their Gifts and their Saintship and how hard to find them But as the woman of Samaria said to our Saviour Art thou greater than our Father Jacob are they greater Saints or better gifted then Peter and Paul and the rest of the Apostles He that said Let every Soul be subject to the higher Powers had been wrap'd up whether in the body or out he could not tell to the third heavens hath any of them been carried higher Christ the natural Son of God the Brightness of his Glory the Express Image of his Person said Render to Caesar the things that are Caesars are they greater then Christ also But my present purpose being chiefly to remove these scandals from Religion come and let us reason together What could Christ and his Apostles have done more to prevent this scandal then they have done Their Doctrine and practice hath been already shewn and the Danger and Heinousness of the Sin of Resistance in all the kinds and degrees of it discovered neither can any thing more be imagined which might be desired to anticipate and obviate this pretence unless it be that these things should have been particularly foretold and the Persons at least their Party and Sect described that the world might be forewarned of them Will it then satisfy the enemies of our Religion concerning the Truth and Infallibility of the Scriptures and the abhorrency of the Christian Principle from this damnable Tenet if it shall briefly appear