corner-stone wherefore by these the present Question is to be decided If any men at any time taking upon them the sacred name of Christians have swerved from the Rule of their Profession and acting contrary to the Spirit of Christ have made that holy Name to be blasphemed it is reason that they be esteemed the utter enemies of Christianity and that they themselves should bear their condemnation but to charge their exorbitancies upon that Profession which they have prophaned and injured is such an injustice as cannot consist with moral honesty or Philosophical ingenuity So then hîc Rhodus hîc saltus As Saint Paul 1 Cor. xv 14 17 20. concerning the Resurrection of Christ If Christ be not risen our preaching is vain and your faith is vain but now is Christ risen so I If within the compass of those Foundations which I have mentioned be found any colour or shadow of license for any person whatsoever upon any pretence whatsoever to entrench upon the power of lawful Magistrates if any warrant at all for open Rebellion or privy Conspiracies for murthering or deposing of Princes or absolving Subjects from their Allegiance then let Kings cease to be our Nursing Fathers and Queens to be our Nursing Mothers let David look to his own house let the Light of our Eyes the Breath of our Nostrils the Restorer of Religion the Defender of our Faith look rather first to defend himself It will then be reasonable to expect that the Kings of the earth should stand up and the Rulers take counsel together against the Lord and against his Christ that they should break their bonds in sunder and cast their cords from them then our Preaching is vain and your Faith is vain But now indeed the case is otherwise and that evidently What the Laws of men could never do with all their Temporal Rewards and Punishments in that they are weak that Christianity in the true Spirit of it performs to the utmost height that is conceiveable The Foundation of Government and Obedience is deeply and firmly rooted in the Foundation of our Religion And if the Scripture cannot be broken if it be true that Heaven and Earth shall pass away before one jot of it shall pass away it is as true that the Ordinances of the Sun and Moon shall fail before this Ordinance shall be dissolved For if by the Principles of our Religion we are obliged to believe concerning the Books of the Old Testament that they have been delivered by holy men of God who spake as they were moved by the holy Ghost 2 Pet. i. 21. then the holy Ghost hath said By me Kings reign c. Prov. viii 15. If Christ be the Son of God the Son of God hath said Render to Caesar the things which are Caesars Mat. xxii 21. If the Holy Spirit did overshadow Peter and the rest of the Apostles then Peter overshadowed and filled with the Spirit commands us in the Name of God to submit our selves to every Ordinance of man 1 Pet. ii 13. If Saint Paul were called to be an Apostle by the miraculous appearance of our Lord Christ after his Ascension and was by him immediately instructed in the pure and genuine spirit of Christianity then Saint Paul's Theory concerning Government is an authentick Christian Theory whereby the Doctrines and practises of Christians are to be judged and that Theory is delivered in the seven first Verses of this Chapter Let every soul be subject to the higher Powers c. And they that resist shall receive to themselves damnation I call it a Christian Theory of Government because it is a brief and comprehensive Scheme whereby all Questions concerning Obedience and Government may according to Christian Principles he resolved The whole discourse of the Apostle consisteth of two general parts First A strict Injuction Secondly Effectual Motives First The Injunction in the first words Let every soul be subject to the higher Powers c. Secondly The Motives in the words following which are taken from I. The Original and Institution of Government it is ordained of God hence follows II. The Sinfulness of Resistance They resist the Ordinance of God And III. The Danger of it They shall receive damnation Which is again enforced by IV. The End of Government in respect of evil and good men Out of all which follows V. The necessity of subjection Wherefore ye must needs be subject And VI. The nature of that necessity it is not of prudence but of Conscience After all which the Apostle like a legitimate Demonstratour resumes his Proposition and concludes it with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verse 7. Render therefore to all their dues tribute to whom tribute is due custom to whom custom fear to whom fear honour to whom honour The words which I have chosen contain in them the danger of resistance to the Civil Powers They relate both to the Antecedent and Subsequent part of the Apostle's Discourse and are as efficacious towards the pressing of the Injunction of Obedience as it is possible for words to express or men to conceive The strongest and most operative Arguments upon men at least-wife 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Arguments of terrour The most terrible thing within the compass of humane apprehension is Damnation which imports besides the judgments of this life the eternal privation of the enjoyment of God utter darkness and everlasting burnings Those that resist shall receive to themselves damnation Those that resist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Resistance is a Relative Act and it implies some person or thing to be resisted What then is the Correlate of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is delivered in the first Verse Those that resist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Authorities set over them Civil Authorities having jus Gladii the Authorities supreme or subordinate justly obtaining over them It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is here used which signifie corporal strength and power but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Scripture distinguisheth from both the other From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke iv 36. and ix 1. 1 Cor. xv 24. Ephes. i. 21. from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jude 25. It answers the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Septuagint translates by all the names of Legal Authority 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is taken for the Persons of Governours as well as for their Power so Ephes. iii. 10. That to Principalities and Powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be known c. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against Powers and the Rulers of this World Ephes. vii 2. So that we may not separate their Personal and their Politick capacity It remains that we enquire the meaning of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what it is to resist in the Language of the Gospel Now 1. That to oppose by force is to resist it is so plain that I need not speak to it We meet both
of that which follows would defend us from our enemies abroad this would raise Taxes and Contributions Subsidies and Royal Aids procure all things necessary for the maintenance of Just Wars abroad For for this cause also pay ye tribute because they are Christs Ministers c. So powerfull and usefull is the Gospel where it is believed to maintain all the parts and Interests and to command all the succours and necessary supplies of Government to bring fear to whom fear honour to whom honour tribute to whom tribute belongeth Wherefore I would not fear humbly to make an Application in the words of King David Be wise now therefore O ye Kings be learned ye that are Judges of the Earth serve the Lord with fear and rejoyce unto him with reverence kiss the Son left he be angry and so ye perish from the right way But I can only be permitted to make one common and promiscuous Application to high and low rich and poor one with another namely To charge upon your memory and pray that it may rest upon my own one saying of Christ himself that dreadfull saying in Mark 8. If any one shall be ashamed of me or of my words in this adulterous and sinfull Generation Of him shall the Son of man be ashamed when he cometh in the Glory of his Father with his holy Angels And without any Apology for my boldness or indiscretions to conclude in the words of the Text For I am not ashamed of the Gospel of Christ For it is the Power of God to Salvation to every one that believeth FINIS Rules and Directions for Prayer and Meditation Written by the late Right Reverend Father in God Bryan Duppa Lord Bishop of Winton Sold by James Collins at the Kings Arms in Ludgate-street * Psal. ii 2 Expl. Object Sol. Heb. 10. 29. Obj. Sol. Matth. 26. 53. Apolog. § 37. Mat. xii 25. 1 Cor. xiv 33. Rom. i. 14. Polit. lib 7 cap. 8. Ephes ii 12. Deut. 33. 1. Josh. xxiv 29. 1 Sam. xiii 14. 2 Chron. ix 22. 1 Kings xv 14. 2 Chron. xvii 3. 2Cron 20. 2. 2 Chron. xxxiii 13 2 Chron. xxxv 26. Deut. xxxiii 5. Vers. 12. Vers. 13. Vers. 14. 2 Chron. xxix 25. 2 Chron. xxxv 15. Novel Coastit 131. Kings ii 7. Ibid. 35. Mat. xix 8. Joh. iv 12. Rom xiii 1. 2 Cor. xii 2 3. Heb i. 3. Matt xxii 21. Matth. vii 15. 2 Tim. iii. 1. Ibid. Verse 4. 5. 2 Pet. ii 1. Ibid. Verse 10. Jude 19. Verse 9. Verse 11 12. c. Verse 14. Verse 19. Psal. ii 10. 11. 1 Kings xxi 25. 1 Sam. xiii 14. Chap. xv 12. Chap. xvi 13. Ibid. Vers. 18. Chap. xviii 5. 2 Sam. i. 21. Exod. iv 16. Acts vii 35. Deut. xxxi i. 4. Num. xvi Psal. cvi 16. Numb xvi 31. Application Rom. iii. 31. Lam. ii 9. Matth. xviii 7. Ibid. Verse 6. Ezek. xxiv 2. Gal. 1. 23. 3. 25. Rom. 12. 6. Tit. 1. 4. Jud. 3. Luk. 24. 44 Joh. 5. 46. Joh. 5. 39. Luk. 10. 26. Luk. 16. 29 Mar. 14 49. Joh. 10. 35. Mat. 3 31. Mar. 5. 18. Luk 24. 17. Verse 44. Mat. 1 22. Mat. 2. 15. Mat. 2. 23. 4. 14. 21. 4. Mat. 26. 56. 27. 35. Joh 19. 24. Joh 19. 29. Vers. 37. 36. Mat. 8. 17. Mat. 13. 15 Mat. 2. 17. Act. 13. 33. Gal. 3. 10. Act. 7 42. Act. 1. 22. 13. 33. Rom. 43. Gal. 3. 24. Acts 18. 24. 28. Jam. 4. 5. Rom. 2. 12. Rom 3.21 Act. 13. 18. 10. 43. Act. 24. 14. Act. 26. 28. Rom. 7 12 Act 3. 21. Tim 3. 15. Rem 3. 2. Act. 7. 38. Act. 3. 21. 2 Pet. 1. 26. 2 Tim. 3. 15. Matth. 21. 23. Mar. 11. 27. Joh. 14. 6. Joh. 6. 63. John 14. 10. Joh. 7. 16. Joh. 8. 28. John 12. 49. John 12. 50. Matth. 24. 24. Pet. 5. 1. Pet. 1. 5. 1 John 1. 3. 1 Joh. 1. 1. Apoc. 1. 9. 10. Ibid. 19. Gal. 1. 1. Rom. 1. 1. 2 Tim. 11. Phil. 1. 17. Eph. 3. 1. 2Cor 13. 3. 1 Cor. 14. 37. Col. 4. 16. Ibid. 2 Thes. 3. 14. Eph. 4. 11. 3. 5. Porphyr Hier. Prooem Galat. in c. 2. Celsus Gal. 2. 2 Pet. 3. 15. Joh. 15. 26. Joh. â—â—â— 14. 26. 16. 13. 14. 26. 16. 13. Act. 1. 5. Joh. 11. 11. 4. 17. Joh. 4. 29. Joh. 6. 61. 64. 16. 16. Luk. 9. 47. Mat. 12. 15. 25 Mat. 2. 8. Luk. 6. 8. Luk. 11. 17. Joh. 2. 24. 25. Mat. 17 21. Mat. 17. 21. Mat. 17. 27. Joh. 18. 4. 11. 11. 13. 11. Mat. 20. 18. Mat. 10. 23. Mat. 16. 21. Joh. 14. 28. Luk. 19. 44. Mat 26. 34. 31. Luk. 21. 20. John 12. 32. Matth. 24. 14. Matth 13. 31. Luke 10. 18. Matth. 24. 15. Matth 14. 19. 15. 36. Matth. 15. 30. 9. 27. 4. 23. Mat. 8 14. Mat. 14. 4. Mat. 4. 13. Mat. 17. 12. Mat. 4 23. Luk. 22. 51 Mat. 9. 20. John 5. 5. Mulios Mat. 9 20. Mat. t. 6. John 5. â— Mar. 5. 41. Luk 7. 11. John 11. 39. Matth 27. 52. Eus. Eccl. H l. 4. c. 3. 3 37. Annct p. 8 Mat. 17. 18 Mar. 16. 9. Luk. 8. 27. Mat. 10. 7. Luk 9. 3. Luke 10. 1 -9 Mat. 16. 17. Mattb. 16. 21. Mat. 28. 2. John 16. 16 28. 20. 17. Luke 24. 57. Acts 2. 4. Acts 9. Act 10. 10. 22. 17. Acts 16. 9. 16. 6 7. 1Cor 12. 9 Ap. 4. 1. Acts 27. 10 22. 2 Cor. 121 2 Thes. 2. 2 Tim. 31. Act. 11. 8. 21. 10. Act. 5. 13 Marc. 16. 20. Arist. polit l. 7. c. 8. Ob. sol 1 Joh. 1. 1. 1 Cor. 5. 8. 6. 4. 8. Phil. 4. 8. Jam. 3. 14. Eph. 4. 25. Apoc. 21. 8. 27. 22. 15. 2 Pet. 1. 16. 2 Cor. 2. 17 2 Cor. 11. 31. 1 Thes. 2. 3. 4. Mat. 9. 9. Mat. 4. 20. 22. Act. 1. 6. Luk. 1. 5. Luk. 3. 1. Mat. 14. 3. Vide Joseph Ant. 18. c. 9. 10. Luk 2. 1. Mat. 4. 6. Mic. 5. 2. Luk. 3. 23. Joh. 2. 1. 11. Mat. 9. 18. Mat. 8. 6. Luk. 7. 2. Joh 11. 18. Act 9. 33. 40. 10. 1. 13. 6. 14. 13. Cyrill c. 10. c. Jul. Orig. c. C. Euseb. Tertio Historiarum Citat à Julio Afr. 3. Chronogr Orig c. C. l. 3. 15. 44. Annalium Athanas. Synops. Const. ad p. p. Nicco vide Theodoret l. 1. c. 5. Gr. Lat. Pan Joh 11. 48. Matth. 27. 46. Acts 4. 6. Acts 7. 58. Acts 9. 2. Act. 13. 45. 14. 2. 13. 50. Eus l. 4. 15 Deut. 7. Orig c C. l. 1. Plin. Ep. 10. 97. Act. 2. 41. 1 Pet. 1. 1. Acts 15. Lih. 10. Epist. 10. Adv. Judeos c7 8. Act. 19. 20. Pliny Prophy Tert. Ap. 37. Eus. l. 8. c. 3. Vide Orig. C. Ceis l. 3. 1 Cor. 6. 9. Lact. de fals sap l. 3. c 26. Mar. 16. 17 Dial. cum Tryphone Iren. l. 22. c. 56. Euseb. 5. c 7. item c. 20. L. 3. Vide Philos Essay 5. 6. 7. 8. 3. 1. 6. 4. 2. C. W. Mat.
hardness of Pharaoh's heart the cruelty of the bondage the weakness of the Egyptians by Plagues the numbers of Israel six hundred thousand and three thousand five hundred and fifty fighting men above twenty years old besides the Tribe of Levi yet he would not lead them into the promised Land without Pharaoh's positive and express consent to their departure 2. As for the Prophets in the third Chapter of Daniel we find three of Gods Children put to the trial the fiery trial of this Doctrine by Nebuchadnezzar an Idolater and a Tyrant acting highly under both those Capacities together They were cast into the fiery Furnace because they would not worship the Golden Image which he had set up And in the sixth we find Daniel thrown into the Lions Den only for praying to the God of Israel Let us consider their Behaviour did they resist or mutiny or labour to alienate or discontent or by denouncing threats or terrours to discourage Subjects from Obedience How had they been instructed by their Prophets Jeremy 2 Chron. xxxvi 13. had taught them that Zedekiah had turned from the Lord God of Israel in rebelling against Nebuchadnezzar who had made him swear by God and that they ought to seek the peace of the City whither they were carried Captives and to pray unto the Lord for it Jer. xxix 7. And therefore the three Children in the third of Daniel only refer themselves to God for deliverance and Daniel in the midst of the Lions Den prays heartily for Darius O King live for ever Dan. vi 21. 3. In the next place let us consider the case of Christ and his Apostles and see whether any such Tenet may be collected from their Doctrine or Practice their Speeches or their Actions As for what concerns our Lord Christ I have had the Honour formerly in this place more at large to vindicate him from such aspersions He paid Tribute at the expence of a Miracle Mat. xvii 27. He submitted himself to all the Powers that were over him to the Sanhedrim and their Delegates to Herod to Pontius Pilate he submitted himself to death by an unjust sentence even to the bitter and accursed death upon the Cross Philip. ii 8. This was his Practise as for his Doctrine He taught men to render to Caesar the things that were Caesars Mat. xxii 21. He acknowledged Pilate's power to be from above John xix 11. He rebuked Peter for smiting with the Sword and told him that Those that take the Sword shall perish by the Sword Mat. xxvi 52. He taught his Difciples to pray for them which should persecure them Mat. v. 44. And the utmost permission which he gave them was when they were persecuted in one City to flee unto another Matth x. 23. 4. As for the Apostles They taught men to obey them that have the rule over them Hebr. xiii 17. To submit themselves to every Ordinance of man 1 Pet. ii 13. To do all things without murmuring or disputing Philip. ii 14. To pray for Kings and all that are in Authority 1 Tim. ii 2. Saint Peter hath told us that such as despise Dominion and speak evil of Dignities are in an especial manner reserved to Judgment 1 Pet. ii 9 10. and Saint Paul in my Text that they shall receive damnation This Doctrine they Sealed with their blood Saint Peter according to Ecclesiastical Tradition was crucified and Saint Paul beheaded James the Son of Zebedeus slain with the Sword c. Now as for the Powers to which all these Instructions and Behaviours did refer they were for Idolatry and Tyranny and Persecution Humani generis portenta If it be objected That all these submitted because thev were not able to resist the Answer upon Christian Principles might be That He which restrained the Flames and stopped the mouths of Lions could have given his Servants power to resist that Christ could have prayed his Father who would have given him more than twelve Legions of Angels for his relief that the Apostles who wrought mighty signs and wonders could have rescued themselves had it not rather pleased the great Ordainer of Powers by their submission to ratifie and establish the Doctrine of Obedience 5. But the belief and practise of the Primitive Christians will satisfie this Objection even to common Sense and Reason The Instances in this kind are infinite where Christians abounding in numbers being in Arms and abundantly able to make resistance have chosen with the expence of their lives to yield obedience to Idolaters persecuting them for their Religion I shall name but two Examples Tertullian tells the Emperour that his Cities Islands Castles Councils Armies Regiments and Companies the Palace the Senate the Courts of Judicature were filled with Christians and yet they submitted to persecution And we read that the Thebean Legion consisted of six thousand six hundred sixty and six persons every man Christian when they submitted to the Decimation of Maximinian for Religion I shall say no more to the first Pretence II. Now the second is like unto it alike prejudical to Government alike false and scandalous to Religion An House or Kingdom divided cannot stand and God is not the Author of Confusion but of Peace and that especially in Religion If none have this power to order matters of Religion there must be Confusion if any other beside the Supreme Magistrate there will be Division The inevitable Inconveniences of the exemption of religious Things and religious Persons from the power of the Magistrate are abundantly set forth by such as would improve them to the disadvantage of Religion And indeed to go about to deny or to diminish the dismal Consequences of such Pretences were to endeavour to put out the eyes of all the men of Reason and Experience in the world My present Duty is to enquire what relation these Pretences have to the Principles of Christianity and that First As to religious Causes Secondly As to Ecclesiastical Persons Thirdly As to holy or gifted Brethren as they style themselves Now in order to a resolution in these Enquiries I shall as a Lemma humbly propose one Observation It is this That whereas there are two things whereon all Political administration doth depend 1. Concerning the Rights and Bounds and regulation of Sovereign Powers 2. Concerning the Duties and Obedience of Subjects we find both Christ and the Apostles frequently labouring to settle in the Consciences of men that part which concerns Obedience but no where restraining or limiting or particularly regulating the Office of Sovereign Powers 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 or other matters Christ will not determine them This he will those things which belong to Caesar according to