of their King yet it does not suppose that the King had any New Power given him more than what was exercised formerly by their Priests and Judges He does not deterr them from chusing a King because a King should have greater Power and be more unaccountable and irresistible than their other Rulers were for Samuel himself had had as soveraign and irresistible a Power as any Kiâ—g being the Supreme Judge in Israel whose Sentence no man could disobey or contradict but he incurred the Penalty of Death according to the Mosaical Law But the reason why he dissuades them from chusing a King was because the external Pomp and Magnificence of Kings was like to be very chargeable and oppressive to them He will take your Sons and appoint them for himself for his Chariots and to be his Horsemen and some shall run before his Chariots And he will appoint him Captains over thousands and Captains ovâ—r fifâ—ies and will set them to ear his Ground and to reap his Harvest And thus in several particulars he acquaints them what Burthens and Exactions they will bring upon themselves by setting up a King which they were then free from And if any Prince should be excessive in such Exactions yet they had no way to help themselves They must not resist nor rebel against him nor expect that what Inconvenience they might find in Kingly Government God would relieve and deliver them from it when once they had chose a King Ye shall cry out in that day because of your King which ye have chosen you and the Lord will not hear you in that day v. 18. That is God will not alter the Government for you again how much soever you may complain of it This I say is a plain Proof that there Kings were invested with that Soveraign Power which must not be resisted though they oppress their Subjects to maintain their own State and the Grandeur and Magnificence of their Kingdom But I cannot think that these words contain the Original Grant and Charter of Regal Power but only the translation of that Power which was formerly in their High Priests or Judges to Kings Kings had no more Power than their other Governours had for there can be no Power greater than that which is irresistible but thâ—s Power in the hands of Kings was likely to be more burthensome and oppressive to them than it was in the hands of their Priests and Judges by reason of their different way of living which is the only Argument Samuel uses to dissuade them from transferring the Supreme and Soveraign Power to Princes And therefore I rather chuse to translate Mishpat as our Translators do by the manner of the King than as other learnâ—d men do by the right of the King thereby understanding the Original Charter of Kingly Power for it is not a Regal Power which Samuel here blames which is no other but the very same which he himself had while he was Supreme Judge of Israel but their pompous way of living which would prove very oppressive and burthensome to them and bâ— apt to make them complain who had not been used to such Exactions Let us now proceed to consider how sacred and irresistible the Persons and Authority of Kings were under the Jewish Government and there cannot be a plainer Example of this than in the Case of David He was himself anointed to be King after Saul's death but in the mean time was grievously persecuted by Saul pursued from one place to another with a design to take away his Life How now does David behave himself in this extremity What course does he take to secure himself from Saul Why he takes the only course that is left a Subject he flies for it and hides himself from Saul in the Mountains and Caves of the Wilderness and when he found he was discovered in one place he removes to another He kept Spies upon Saul to observe his motions not that he might meet him to give him Battel or to take him at an advantage but that he might keep out of his way and not fall unawares into his hands Well but this waâ— no thanks to David because he could do no otherwise He was too weak for Saul and not able to stand against him and therefore he had no other Remedy but Flight But yet we must consider that David was a Man of War he slew Goliah and fought the Battels of Israel with great success he was an admired and beloved Captain which made Saul so jealous of him the Eyes of Israel were upon him for their next King and how easily might he have raised a potent and formidable Rebellion against Saul But he was so far from this that he invites no man to his assistance and when some came uninvited he made no use of them in an offensive or defensive War against Saul Nay when God delivered Saul two several times into David's hands that he could as easily have killed him as have cut off the skirts of his garment at Engedi 1 Sam. 24. or as have taken that spear away which stuck in the ground at his bolster as he did in the hill of Hachilah 1 Sam. 26. Yet he would neither touch Saul himself nor suffer any of the People that were with him to do it though they were very importunate with him for liberty to kill Saul nay though they urged him with an Argument from Providence that it was a plain Evidence that it was the will of God that he should kill Saul because God had now delivered his Enemy into his hands according to the promise He had made to David 1 Sam. 24.4.26 ch ver 8. We know what use some men have made of this Argument of Providence to justifie all the Villanies they had a mind to act but David it seems did not think that an opportunity of doing evil gave him license and authority to do it Opportunity we say makes a Thief and it makes a Rebel and it makes a Murderer No man can do any Wickedness which he has no opportunity of doing and if the Providence of God which puts such opportunities into Mens hands justifies the wickâ—dness they commit no man can be chargeable with any Guilt whatever he does and certainly opportunity will as soon justifie any other Sin as Rebellion and the Murder of Princes We are to learn our Duty from the Law of God not from his Providence at least this must be a settled Principle that the Providence of God will never justifie any action which this Law forbids And therefore notwithstanding this opportunity which God had put into his hands to destroy his Enemy and to take the Crown for his Reward David considers his Duty remembers that though Saul were his Enemy and that very unjustly yet he was the Lord's Anointed The Lord forbid saies he that I should do this unto my Master the Lord 's Anointed to stretch forth my hand against him seeing he is the Lord 's Anointed Nay he
was so far from taking away his Life that his Heart smote him for cutting off the Skirt of his Garment And we ought to observe the Reason David gives why he durst not hurt Saul Because he was the Lord's Anointed which is the very Reason the Apostle gives in the 13. Rom. 12. Because the Powers are ordained of God and he that resisteth the Power resisteth the ordinance of God For to be anointed of God signifies no more than that he was made King by God Thus Josephus expounds beinganointed by God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one who had the Kingdom bestowed on him by God and in another place One who was ordained by God For it seems by this Phrase he looked upon the external Ceremony of Anointing to be like Imposition of Hands which in other cases consecrated Persons to peculiar Offices For this external Unction was only a visible sign of God's designation of them to such an Office and when that was plain they were as much God's Anointed without this visible Unction as with it Cyrus is called God's Anointed though he never was anointed by any Prophet but only designed for his Kingdom by Prophecy 45. Isa. 1. And we never read in Scripture that any Kings had this external Unction who succeeded in the Kingdom by right of Inheritance unless the Title and Succession were doubtful and yet they were the Lord 's Anointed too that is were placed in the Throne by him So that this is an eternal Reason against resisting Soveraign Princes that they are set up by God and invested with his Authority and therefore their Persons and Authority are sacred But yet there are some men who from the example of David think they can prove the lawfulness of a defensive though not an offensive War For David when he fled from Saul made himself Captain of four hundred men 1 Sam. 22.2 which number soon encreased to six hundred 1 Sam. 23.13 and still every day encreased by new additions 1 Chron. 12.1 Now why should he entertain these men but to defend himself against the Forces of Saul that is to make a defensive War whenever he was assaulted by him 1. In answer to this I obsâ—rve That David invited none of these men after him but they came Voluntiers after a beloved Captain and General which shews how formidable he could have made himself when such numbers resorted to him of their own accord 2. When he had them he never used them for any Hostile Acts against Saul or any of his Forces he never stood his ground when he heard Saul was coming but alwaies fled and his Men with him Men who were never used to flee and were very ready to have served him against Saul himself would he have permitted them And I suppose they will not call this a Defensive War to flie before an Enemy and to hide themselves in Caves and Mountains and yet this was the only Defensive War which David made with all his Men about him Nay all that he would make according to his professed Principles That it was not lawful to stretch out his hand against the Lord 's Anointed And when these men are pursued as David was by an inraged and jealous Prince we will not charge them with Rebellion though they flie before him by thousands in company 3. Yet there was sufficient reason why David should entertain these men who voluntarily resorted to him though he never intended to use them against Saul for some of them served for Spies to observe Saul's motions that he might not be surprized by him but have timely notice to make his escape And the very presence of such a number of men about him without any hostile act preserved him from being seized on by some officious persons who otherwise might have delivered him into Saul's hands And he being anointed by Samuel to be King after Saul's death this was the first Step to his Kingdom to have such a Retinue of valiant Men about him which made his advancement to the Throne more easie and discouraged any opposition which might otherwise been made against him as we see it proved in the event and have reason to believe that it was thus ordered by God for that very end It is certain that Gad the Prophet and Abiathar the Priest who was the only man who escaped the fury of Saul when he destroyed the Priests of the Lord were in David's Retinue and that David enterprized nothing without first asking Counsel of God But he who had anointed him to be King now draws Forces after him which after Saul's death should facilitate his advancement to the Kingdom 2 dly It is objected further That David intended to have stayed in Keilah and to have fortified it against Saul had not he been informed That the Men of the City would have saved themselves by delivering him up to Saul 1 Sam. 23. Now to maintain any strong Hold against a Prince is an act of War though it be but a defensive War And I grant it is so but deny that there is any Appearance that David ever intended any such thing David and his Men by God's appointment and direction had fought with the Philâ—â—tins and smote them with a great slaughter and saved Keilah from them and as it is probable did intend to have stayed some time in Keilah But David had heard that Saul intended to come against Keilah to destroy the City and take him and enquires of the Lord about it and receives an answer That Saul would come against the City He enquires again whetheâ— the Men of Keilah would deliver him up to Saul and was anâ—wered That they would And upon this he and his Men leave Keilah and betake themselves to the strong Holds in the Wilderness But now it is likely That if David had had any design to have fortified Keilah against Saul he would have been afraid of the Men of the City He had six hundred Men with him in Keilah a victorious Army which had lately destroyed the Philistines who oppressed them and therefore could easily have kept the Men of Keilah too in awe if he had pleased and have put it out of their power to deliver him to Saul But all that David designed was to have stayed there as long as he could and when Saul had drawn nigh to have removed to some other place But when he understood the Treacherous Inclinations of the Men of Keilah and being resolved against all acts of Hostility he hastened his remove before Saul drew near So that these men must find some other Example than that of David to countenance their Rebellion against their Prince for David never rebelled never fought against Saul but when he had a very potent Army with him he and his Men alwaies fled and â—â—d themselves in the Wilderness and places of difficult access The Sum is this God from the very beginning set up such a Supreme and Soveraign Power in the Jewish Nation as could not as ought
also to those who are sent by him who receive their Authority and Commission from the Soveraign Prince St. Paul tells us at large That all Power is of God and that the power is the Minister of God and he that resisteth the power resisteth the ordinâ—nce of God and therefore we must needs be subjest not only for Wrath that is for fear of being punisht by Men but also for Conscience sake out of reverence to God and fear of his Judgment This St. Peter comprises in one word which includes it all Submit your self to every Ordinance of Man for the Lord's sake for How is God concerned in our Obedience to Princes if they be not his Ministers who are appointed and advanced by him and act by his Authority and if it be not his Will and Command that we should obey them and therefore he adds For this is the will of God that with well-doing that is by obedience and subjection to Princes ye may put to silence the ignorance of foolish men that is that you may put to silence those foolish men who ignorantly accuse you as fond of Changes and troublesome and dangerous to Government But then St. Peter observing that Christian Liberty was made a pretence for Seditions and Treasons he cautions them against that also As free but not using your liberty for a cloak of maliciousness that is to cover and excuse such wickedness as Rebellion against Princes but as the servants of God You must remember whatever Freedom Christ has purchased for you he has not delivered you from Obedience and Subjection to God you are His servants still and therefore must be subject to those who receive their Power and Authority from God as all Soveraign Princes do This is as plain one would think as words can make it but nothing can be so plain but that Men who are unwilling to understand and who set their wits on work to avoid the force and evidence of it may be able to find something to say to deceive themselves and those who are willing to be deceived and therefore it will be necessary to consider what false Colours some men have put upon these words to elude and baffle the plain scope and design of the Apostle in them As first they observe that St. Peter calls Kings and subordinate Governours an Ordinance of Man or a human Creature and from hence they conclude that Kings are only the Peoples Creatures they are made by the people and receive their Power from them and therefore are accountable to them if they â—â—use their Power In answer to this we may consider 1. That this Interpretation of St. Peter's words is a direct contradiction to St. Paul who expresly asserts That there is no power but of God the powers that be are ordâ—ined of God but according to this Exposition of Huâ—an Creature or the Ordinâ—nce of Man there is no power of God but all powâ—r is derived from the people Kings and Princes may be chosen by Men as it is in Elective Kingdoms and as it was at that time in the Roman Empire but they receive their power from God and thus St. Paul and St. Peter may be reconciled But to affirm That St. Peter calls Kings an Ordinance of Man because they receive their ower and Authority from Men is an irreconcilable contradiction to St. Paul who affirms That they â—eceive their power from God That they are God's and not the peoples Ministers Now though St. Peter and St. Paul did once differ upon a matter of Prudence it would be of ill consequence to Religion to make them differ in so material a Doctrine as this is and yet there is no way to reconcile them but by expounding St. Peter's words so as to agree with St. Paul's for St. Paul's words can never be reconciled with that sence which these men give of St. Peter's and that is a good Argument to me that is not the true interpretation of St. Peâ—er for I verily believe that these two great Apostles did not differ in this point 2. St. Peter exhorts them to submit to every Ordinance of Man for the Lord's sake which plainly signifies that whatever hand Men may have in modelling Civil Governments yet it is the Ordinance of God and Princes receive their power from him For it is no act of Disobedience to God to resist our Prince nor of Obedience to God to submit to him if he does not derive his power from God and act by his Authority and Commission especially in such cases when he opposes the Government of God and the Interest of Relâ—gion and oppresses not only God's Creatures but his most faithful and obedient People who are his peculiar care and charge In such cases as these if Princes do not receive their power from God they are oppoâ—â—te and rival-powers and we can no more submit to them for God's sake than we can submit to a Rebâ—l for the sake of that is out of Duty and Loyalty to our Natural Prince And therefore when the Apostle exhorts them for God's sake to submit to their King he plainly supposes what St. Paul did particularly express That Kings receive their pâ—wer from God and therefore are God's Ministers even when they abuse their power and he that resists resists the Ordinance and Authority of God 3. But suppose we should grant That when St. Peter calls Kings the Ordinance of Man he means That they receive their Power and Authority from Men yet I cannot see what good this will do them for he plainly disowns their consequence That therefore Princes are accountable to the people as to their Superiors and may be resisted deposed and brought to condign punishment if they abuse this power as will appear from these two Observations 1. Thaâ— He gives the King the Title of Supreme who is above them all and is invested with the supreme and soveraign power Now the supreme power in the very notion of it is iâ—resistible and unaccountable for otherwise it is not supreme but subject to some superiour Jurisdiction which it is evâ—dently known the Roman Emperors of whom the Apostle here speaks were not And 2. That he requires Subjection to this Human Ordâ—nance which as appears from St. Paul signifies Non-Resistance so that tho' we should grant that the King derives his Power from the people yet it seems God confirms and establishes the Crown on his Head and will not suffer people to take it off again when theâ— please A Seasonable Admonition to our new Dissenters LET us have a care of our Zeal that we may not mistake an earthly Fire which burns and consumes for that Divine and harmless flame which is kindled at God's Altar A true Zeal for Religion is nothing more nor less than such a hearty Love for it as makes us very diligent in the practice of it our selves and very industrious to promote the knowledg and practice of Religion in the World by all lawful and prudent means A true Christian Zeal will not suffer us to transgress the strict bounds of our Duty to God or of our Duty to Men especially to Kings and Princes whatever flattering prospect of Advantage it may give To lye to forswear our selves to hate and revile each other to reproach and libel Governours in Church and State to stir up or countenance with the least thought any seditious practices against the King or Government is not a Zeal for God nor for Religion for this Wisdom is not from above but is earthly sensual and devilish for where Strife and Contention is there is Câ—nfusion and every evil work Let us be wary how we begin to entertain or to whisper our Discontents how we begin to listen to Suspicions of our Prince or of his Government and to hear with pleasure any scandalous stories or reflections on either GOD of His infinite Mercy preserve our King and Queen and these Kingdoms our Liberties Laws and Religion from the wicked Conspiracies of all our Enemies Which is the last thing I shall recommend to you to praise God for his Preservation of our King hitherto and earnestly beg that the same Providence would still watch over him for the time to come Let us bless God and let us honour our King and receive him with Joy and Thanksgiving as a new Gift and Present from the hands of God When we are heartily thankful for the Mercies we have already received this will maâ—e our Prayers more effectual for the continuance of them O Lord save the King and Queen who putteth their Trust in thee send them help â—rom thy Holy Place and evermore mightily defend them let their Enemies have no advantage against them nor the Wicked approach to hurt them Which God of His infinite Mercy grant through our Lord Jesus Christ to whom with the Father c. FINIS