his Subjects that therefore Subjects may do the like to their Superiours That because Jeroboam might do this by an especial and particular Grant and Commission from the God of Heaven That therefore others may do the like tho they have no Commission of like nature from God is as absurd as it would be for us to rob and spoil our Neighbours and keep what we have borrowed of them without Restitution because upon a special and particular Commission from the great Lord of all things the Israelites did innocently deal so with the Aegyptians or salvagely to butcher or to cut off all Papists that do dwell among us because they were commanded to do thus to the Idolaters in the Land of Canaan 2. I answer 1 Kings 12.19 It is not said in Scripture that Jeroboam rebelled against the House of David but that Israel did so their Action plainly seemeth to have been Rebellion because it was an actual renouncing of their lawful Sovereign without God's Warrant to them so to do for they do with one Voice cry out What Portion have we in David and what Inheritance have we in the Son of Jesse and thereupon depart from Rehoboam and appoint Jeroboam to be their King without any Commission from God to do so Moreover they do this not out of any pretence of God's rejecting Rehoboam but only for this Cause That he refused to make their Yoke easie and to remove the pretended Burthens which his Father had laid upon them and therefore they revolted upon Rebellious Principles For as a Father doth not forfeit his Authority over his Children nor are they freed from that Obedience which they owe unto him by virtue of the Fifth Commandment because he deals severely with them and is not to indulgent to or careful of them as he ought to be so neither can the King i. e. the Father of his Country lose his Authority over his Subjects because he governs them severely or lays afflicting Burthens on them nor can their Subjects be disobliged from that Obedience which they owe unto them upon those Accounts for if Servants as St. Peter saith are to obey such Masters who are froward and perverse i. e. severe in their Commands 1 Pet. 2.18 19. and cruel in chastising them if they with Patience were to endure Grief and suffer wrongfully for Conscience towards God if the Angel commanded Hagar even when her Mistress afflicted her Gen. 16.6 9. and dealt hardly with her to return and submit her self unto her Hands much more are Subjects to obey and to continue in Obedience to their Sovereign tho they be never so severely dealt with by them But as for Jeroboam he only took what God had promised to give him by rending of ten Tribes out of the hands of Rehoboam and in that very method in which it pleased God to make good his Promise for the Text doth expresly say this matter was from God that he might perform the Saying which the Lord spake by Ahâ—jah the Shilonite unto Jeroboam the Son of Nebat 1 Kings 12.15 and when the Subjects of Rehoboam assembled to fight with the Children of Israel God by his Prophet doth forbid them saying v. 24. Ye shall not go up nor fight against your Brethren the Children of Israel for this thing is from me I therefore think of this whole matter thus That Jeroboam was not guilty of any Usurpation which might render him a Rebel against Rehoboam that the People were Rebellious in the Principle which moved them to revolt and in revolting without Commission from God but that upon this Declaration made by God's Prophet it became their Duty to own and to submit to Jeroboam as their King Now seeing Christ came not to take away or to diminish any of the Rights of Princes but rather to establish and confirm them Hence I infer That the Resistance whether in Word or Deed which was forbidden in the Old cannot be rationally thought to be approved in the New Testament but rather we may rationally judge that as our Saviour came to advance the other Duties of the Moral Law so much more by his suffering Religion to advance this moral Precept of Honour and Submission to our Superiours To which effect it is excellently observed by a very Learned Prelate The Lord Bishop of Sarum That we find Christ and his Apostles frequently labouring to settle in the Consciences of men their Obligations to Obedience and patient suffering where they cannot actively obey but no where restraining limiting or particularly regulating the Office of Sovereign Powers much less permitting or giving Power to their Subjects to limit or restrain their Power but leaving them to those general Rules which concern the Account and Duty of all Men in their several Stations and to the terms whereupon the Providence of God was wont to settle the Princes and Governours of the World Let the Rights of Caesar be what they will in reference to Tribute Christ will not determine them this he will Those things which belong to Caesar according to Jus gentium must be reudred to him He doth not examine Pilate 's Power in case of Blasphemy and Treasen but acknowledges it to be of God and submits And so likewise the Apostles 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 ordain'd of God and they spend all their labour in founding deeply and firmly establishing that other part which concerns Obedience For the Scriptures of the New Testament do most expresly call for our Subjection to and as expresly do forbid resistance of the Higher Powers Rom. 13.1 2. Let every Soul be subject to them saith St. Paul so let him yield Subjection to them as never to resist on any Provocation Temptation or specious Pretence whatsoever for Whosoever doth resist the Power resists the Ordinance of God and they that resist his Ordinance shall receive to themselves Damnation 1 Pet. 2.13 14 15 16. Be subject to every Ordinance of Man saith Peter i. e. to every Power daily ordained among men for the Lord's sake or for the sake of him whose Ordinance they are whether it be to the King as Supreme or unto them that are sent by him for this is the Will of God this is well-doing this is acting as the Servants of God And though their Government should be unjust and they should punish you only for keeping a good Conscience do you bear it patiently for this is thank worthy v. 19. if a Man for Conscience toward God endure Grief suffering wrongfully v. 20. If when we do well and suffer for it we take it patiently this is acceptable with God this is to act according to our Christian Calling v. 21. and the
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
must ultimately reside in the Superior and every Subject must owe Obedience to his commanding Power in all Lawful Matters Psal 60.7 Judah is my Lawgiver saith God he is my King say both the Vulgar and the Seventy insinuating that he alone who is a King can have the Power to make Laws though others may assist him to consult about them when it is his pleasure to convene them for that End and therefore he is by the Gloss upon the ‖ In Novel 12. c. 4. Novels styled The Father of the Laws and though he be obliged in Conscience to yield Obedience to the Laws of God and Nature yet seeing no man can impose a Law upon himself that must be true which the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Basilic l. 2. Tit. 6 c. 1 princeps legibus solutus est Ulpian apud Cujac l. 15. observ 30. Civilians declare That the King cannot be subject to his own Laws or be obliged to observe them on any other score than that of Equity or promise or of engaging others to observe them by his own Example Fourthly God hath ordained that his Vicegerent acting by his Power should be seared and honoured and that he may be able to discharge his Office he hath declared Custom and Tribute to be due unto him for therefore pay we Tribute saith St. Paul because they are the Ministers of God attending on this very thing Render therefore unto all their dues Tribute to whom Tribute is due Custom to whom Custom Fear to whom Fear Honour to whom Honour So that when any man obtains a Legal Title to Supremacy of Power he is by virtue of Gods Ordinance and his Appointment invested with all these Prerogatives of Power and our subjection to him doth imply our Obligation to perform those duties Thirdly God having in the General appointed Government 3. The Governours should be constituted in and by all Nations or being constituted should be owned by them annexing to it these Prerogatives that this his Ordinance may not be vain and fruitless as it would necessarily be should no particular Person or Persons be elected to it or be invested with that Government he must have consequently ordained that every Nation or Kingdom should admit of pitch upon or constitute some Person or Persons to exercise his Government among them because by virtue of this General Rule or Command given to all States that there shall be a Government among them no man can claim to be the Power more than others nor are the people by it tyed to yield subjection to this man rather than to that wherefore that this appointment concerning Magistracy may not be fruitless but obtain its end God must have laid an Obligation on people who are to be governed to do those actions which will appropriate unto some Person or Persons the Superior Power and give to him or them a Property and a peculiarity in that Relation Where therefore there is none who antecedently can claim a Title as in Elective Kingdoms he must oblige them to the choice of such and where there is as in Successive Kingdoms he must oblige them to yield him actual Possession of his Right and due Subjection For as our Lords appointment in the General immediately by himself or mediately by his Apostles that Bishops Presbyters and Deacons should preside within his Church and perform all the Ecclesiastical Offices belonging to it is an appointment that others should upon their failing be chosen and advanced unto those Offices so must Gods General Appointment of a standing Civil Government be virtually an appointment that when these Mortal Governours do fail by death or by extinction of the succeeding Line there should be others to succeed them Fourthly the Person thus appointed though by the act or the consent of men that such a Person shall be their Lawful Prince as in Elective Kingdoms or that his Heirs and Lawful Successors shall sway the Scepter to all future Generations as in Successive Kingdoms is really Gods Ordinance and not the peoples because this their consent is given by virtue of a Rule and Warrant from God and therefore hath the stamp of his Authority upon it And because it is God and not the people who consers the Privileges and the Prerogatives upon him which follow from that act they only name the Person as a Corporation doth the Mayor but he receiveth his Authority from God as doth the Mayor from the King Thus is it in the case of Bishops they are named by the King and he appoints the bounds and limits of their Diocess which notwithstanding their Authority of ruling over their Respective Diocess and of ordaining Presbyters and Deacons is intirely Gods Ordinance and they derive it not from the King or People but from Christ And thus it is more fully in the case of Matrimony For though God doth not in an immediate way appoint who shall be Husband unto such a woman or Wife to such a man but leaves them to their liberty to chuse with whom they will unite in Conjugal Society yet hath he solemnly ordained this as the only lawful way for propogation of our kind and as the proper remedy for our incontinence he also hath ordained what Privilege Authority and Duty shall ensue upon the matrimonial Contract and hath not left us free after these Contracts are once made to violate them and so these Duties and these Privileges do arise not so much from their Contract as from Gods Ordinance concerning Matrimony and upon this account it duly is esteemed a Divine not Humane Ordinance And having thus explained this Second General for farther confirmation of it let it be considered First That this was the Constant Doctrine of the Ancient Heathens for (a) Append. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à Joh. Leanclavio edit p 176. Manuel Comnenus tells us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Wisdom of the Ancients taught that Regal Power was Divine (b) Theogn v. 96. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings are from God saith Hesiod (c) II B.v. 197. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Honour springs from him saith Homer their Scepter is the Gift of Jove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them he hath committed his own Government saith (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v. 80. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Callimachus Whence they are often styled the Sons of Jove not as deriving their Original but Kingly honour from him saith (e) In locum jam citatum er in Il. ◠p. 738. Eustachius their Scepter and their Jurisdiction The Regal Power saith Plutarch is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ministry of God God saith (f) Orat. 5. de Imp Theod. humanitate Themistius sent it from Heaven to the Earth 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith (g) Apud Synes orat de Regno Plato He who exerts it bears Gods Image saith (h) Apud Stob. Ser. 46. orat 3. de Regno ad Trajanum Diotogenes and Dio Chrysostome doth
Bethel were set up to be worshipped 2 Kings 17.16 that they left all the Commandments of the Lord their God and made them molten Images even two Calves That Jereboam cast out the Priests of the Lord 2 Chron. 13.9 the Sâ—ns of Aaron and the Levites and made them Priests after the manner of the Nations of other Lands That he drove Israel from serving the Lord 2 Kings 17.21 2 Chr. XI 14 16. 1 Kings 15.17 and made them sin a Great Sin and caused all those who set their hearts to seek the Lord God of Israel to desert their Habitation That Beasha King of Israel built Ramah that he might not suffer any to go out or to come in to Asa King of Judah to worship God according to the Law of Moses Secondly We know that all these things were done in opposition to the Law of the Land i.e. the Law of Moses established not only by consent and Covenant of all the Tribes of Israel and Judah but also by the Prescript and Authority of the Great God of Heaven God having made a Covenant with them which never could be disannulled by any Law of man and charged them saying Ye shall not fear other Gods 2 Kings 17.35 nor bow your selves to them nor serve them yet the ten Tribes continued this Idolatrous Worship till they were carried Captive 2 Kings 18.11 12. For the King of Assyria did carry away Israel into Assyria because they obeyed not the Voice of the Lord their God but transgressed his Covenant and all that Moses the Servant of the Lord commanded and would not hear them nor do them Thirdly Observe that God sent many Prophets to warn both Jeroboam 1 Kings 13.14.7 and his people of this great defection from him and to denounce his heavy Judgments against him and his Successors in that Kingdom for it For the Lord testifyed against Israel and against Judah by all the Prophets 2 Kings 17.13 and by all the Seers saying turn you from your evil ways and keep my Commandments and my Statutes according to all the Law that I commanded your Fathers That in his Providence he frequently chastised them for it 1. 2 Chr. 13.17 1 Kings 15.27 29.17.2 By Abijah King of Judah who slew 500000 of Jeroboam's men 2 By Baasha the Son of Ahijah who conspired against Nadab the Son of Jeroboam and smote all the House of Jeroboam 3. By the Dearth foretold by Elijah 4. By the very bitter Affliction which befel them in the days of Jehu 2 Kings 10.32 For in those days the Lord began to cut Israel short and Hazael smote them in all the Coasts of Israel and in the days of Jeroboam the Son of Joash when they were few 2 Kings 14.26 Vide 70 Interp 2 Kings 15.29.17.6 shut up and had no Helper And Lastly by delivering them up into the hands of Tiglath Pileser and Shalmaneser Kings of Assyria But all this while we never find that any of Gods Prophets uttered the least word for the encouragement of any of their Subjects to rebel against them upon this account or to engage them to sight for the Religion established in their Kingdoms and made the National Religion by the unalterable Laws of God or to rise up in Arms because they were not suffered to go up to Jerusalem to worship as God had commanded and as they had Covenanted they never minded them that Jeroboam when he came unto the Crown Jul. p. 69. found them in full and quiet possession of their Religion which was a blessing so inestimable that they should plainly undervalue it if they did not do their utmost to keep it That he seduced them from it in an Illegal Way against a Precept of their Decalogue and did it only by a Pretence that the two Calves he had set up in Dan and Bethel 1 Kings 12.24 were the Gods that brought them up out of the Land of Aegypt And yet it is not to be doubted but that these Prophets were truly jealous for the Lord of Hosts for the purity of his Worship and for the observation of the Law of Moses what therefore could have hindred them from calling on the People as our Phanatick Preachers did to help the Lord against the Mighty and sight for the Defence or for the Reformation of their Religion but their dislike of such Proceedings and the Conviction of their Consciences that such miscarriages in Princes would never warrant the Insurrection of their Subjects upon pretence of violation of the Religion established by Law or to cut off Idolatrous and Persecuting Princes without Express Commission and Authority from that God who removeth Kings Dan. 2.21 2 Kings 9.6 7. and setteth up Kings as it was in the case of Jehu who by Gods Prophet was anointed actual King over Israel 2 Kings 10.30 and was commanded by him to smite the house of Ahab his Master and of whom God declared that he had done well in executing Vengeance on the House of Ahab And this may very probably be gathered from the deportment of Elijah under that King who had none like him in iniquity 1 Kings 21.25 Ahabsent and gathered them 1 Kings 18.20 Deut. 13.5.17.2 1 Kings 18.13 v. 18. For having once obtained the Kings Authority to convene the Priests of Baal he in his presence and donotless with his permission slew them all according to the tenor of the Law of Moses He also shut up Heaven that there was no Rain until these Baalites were destroyed But although his accursed Wife at least by his connivance and the abuse of his Authority had slain the Prophets of the Lord and though the Prophet tells him to his Face that he and his Fathers house had troubled Israel in that they had forsaken the Lord and followed Baalim and lastly though Elijah had the people at his Devotion at Mount Carmel yet notwithstanding all his jealousie for God he gives them no encouragment to attempt any thing against their King he setteth up no person to oppose him till by express Command from God he had been authorized to anoint Jehu King over Israel 1 Kings 19.16 Moreover when Baasha conspired against Nadab and slew him tho he did only that which the Lord had spoken by his Servant Ahijah the Shilonite 1 Kings 14.14 as the just punishment of the revolt of Jeroboam from his Law and though God doth acknowledge that he exalted Baasha from the dust 1 Kings 16.2 and made him Prince over his people Israel yet came the word of the Lord against Baasha and against his house because he killed him whence we may rationally conclude Quod ille dominum suum Nadab interfecisset ut imperium assequeretun Munst Vatab. clarius in locum that though Gods Providence permitted Baasha to conspire against the Son of Jeroboam and though he ordered matters so as that he was Gods Instrument in doing execution on the house of
Nation into Shambles than that of being passively obedient And Lastly this Assertion is destructive of it self and never can contribute to the end for which it doth pretend to be designed viz. The preservation of the established Religion against the pleasure of the Soveraign for by What Laws are We authorized to resist for Religions Sake the Laws of God expresly forbid it By the Laws of the Land but these Laws deprive all Subjects of any power to resist the King by taking Arms against him Since both by Common 25 Ed. 3. c. 2. and by Statute Law it is plain Treason to levy War against our Lord the King in the Realm or be adherent to the Kings Enemies Since our Law plainly saith that neither Houses of Parliament jointly or severally 13 Car. 2. c. 6. and much less any other Subjects can lawfully raise or levy any War Offensive or Defensive against his Majesty his Heirs and Lawful Successors and That it is not lawful upon any pretence whatsoever to take up Arms against the King our hands are therefore tyed up by our own as well as by Gods Law for where 't is Treason to resist there remains nothing to be done P. 92. but to be passively obedient If therefore as this Author grants when it is made death by the Law of the Land to be a good Christian we must lay down our lives for Christ's Sake and the Gospel requires passive obedience when the Laws are against a man must it not require the same obedience when it is made death by the Law of the Land to take up Arms against our Lawful Sovereign When then this Author so pertly puts the Question P. 81. By what Law must we dye for being of that Religion which God approves and would have all the world embrace and hold fast to the end 'T is evident that the first Christians might with equal reason have put this question to St. Paul and Peter By what Law must we suffer for our obedience to the Laws of God doth he ask By what Law must we suffer for professing that Religion which is by Law established let him but grant this reasonable Postulatum that the Laws of God are as sacred and inviolable as the Laws of men and lay an equalty upon the hands of Princes and then the question will again return upon him and unto both these questions the answer is most plainly this That we must do it by virtue of that Law of God which doth enjoin us for Conscience towards God to endure Grief suffering wrongfully and when we do well and suffer for it 1 Pet. 2.19 20. to take it patiently and by that Law of God and of the Land which doth forbid resistance of the Higher Powers by taking up the Sword for when I cannot lawfully resist that power which will punish I of necessity must suffer or transgress When he adds That no such power is lodged in the Prerogative as to destroy men contrary to Law it is as true that no such power is lodged in the Supremacy as to destroy men contrary to Gods Law or even to make a Law which contradicteth the Divine Law and therefore no such Power is given them from God as to destroy the Christian for the Profession of Christianity or for obeying Gods revealed will or for not sacrificing unto Heathen Idols And yet God did enjoin all Christians when they did suffer upon these accounts to suffer patiently and not resist It is not therefore any Authority which God hath given to the Prince to punish men for doing well that binds the Christian thus to suffer but the plain Law of God and of the Land both which forbid them that resistance which alone can hinder it No Master hath Authority from God to deal perversly with his Servant no Parent to deal unnaturally and unjustly with his Child but yet I hope this will not authorize them to resist and to rebel against Master or Parent when they thus suffer by them and what can then remain but that they quietly do suffer wrongfully FINIS