and Representatives both of God and the King that as the Supream Governour is Gods immediate Ordinance so are they that are sent by him the mediate and derivative Ordinance of God To deal freely with you I question not that Obedience and Subjection in all its branches in its utmost latitude is due to one as well as t'other that in case of the greatest outrages committed by them either through neglect or mistake or Passion or private Interest or Revenge or Servile Flattery of the Princes Humour the Subject ought not to seek redress but by such Peaceable methods as the Law prescribes and allows that in the mean time he ought to abstain from Violent Defence and Active Resistance For so is the Will of God that we suffer Patiently that we Honour and Reverence not Revile not Libel the Persons of the Subordinate Governours sent or commissioned by the King Let no one think here to avoid the strength of this Scripture argument by distinguishing between the Government of an absolute Arbitrary Prince such were the Emperours of Old and a mixt or limited Government as our's is at this day This makes no difference gives the Subject no Priviledge of resisting the Kings Ministers The Power of the Subordinate Magistrate is of the same Nature in both these Governments limited in the former by the will of the Emperour in his publick Edicts and private Instructions limited in the latter by the known Laws of the Nation let the Prince be Arbitrary or not still his Ministers are always limited though they transgress and depart from their Rule the People has in neither case Liberty turbulently to defend themselves with the breach of the Publick Peace the preservation whereof is still the Fundamental Principle and Care of every Government whether Absolute or Limited For which reason the Subjects in the Roman State were directed to appeal unto Caesar as their last refuge and we in this Nation unto the Kings Supreme Court of Justice as our only remedy against injury if they fail'd or we be disappointed of our expectations we have nothing more to do than patiently to submit to the Will and Providence of God This I take to be St. Peters Doctrine and am sure was St. Pauls Practice as is before prov'd and I lay it down as the first Reason of my resolution of the Question under debate We must not forcibly resist the inferiour Magistrates because it is the express Doctrine of the Scripture Because violently to resist the Kings Instruments Legally commissionated by him is inconsistent with our Duty to the Person of the King himself By the Doctrine of the Gospel we are to Love to Honour the Kings Person not Libelling Him not defaming Him What is the meaning of this We are not to bring into Question his Abilities his Justice his Wisdom his Vigilance his Integrity his Fidelity to his Oaths and Assurances given us of Good and Legal Government But he who by Force resists the Kings Officers Dishonours the Kings Person and Stains his reputation in all those respects by his turbulency and sturdy resistance of the Magistrate he does in effect tell the World that the King is unable or unwilling to Protect him resolved to crush and oppress him He thereby suggests the Higher Power to be either Fool or Knave or Tyrant or Perjur'd under which imputations 't is dishonourable for him to Lie For no man that thinks his Prince able to defend him will Riotously defend himself No one that judges him upright but will peaceably appeal to him none that believes him a Man of Honour and Conscience will question to be relieved by him and his Superior Courts of Justice In a word there can be no resistance no affront Offer'd to the Kings Ministers but tends directly to the Dishonour of the Kings Person The King has the same reason to complain of those that Violently persecute his Ministers as God had of the Israelites whom nothing would satisfy but to have Samuel depos'd They have not rejected thee but they have rejected me Against me principally is this Rebellion and Change of Government design'd Every Indignity cast upon the Servant reflects upon the Master and as Naturally and Necessarily ascends unto the Head the Supreme Governour of the Body Politick as the pains and anguish of a wounded Member arises unto the Head of a Natural Body He that breaks my Bones and bruises my Flesh and yet tells me he is tender of my Head the Seat of Sensation may if he please Value his wit upon the distinction but cannot satisfy me thereby for the injury done me And again as upon pretence of Putrefaction to lop off all the Members one after another is certain destruction both to the Body and the Head which cannot consist without the Integral parts so they who will never acknowledg the Prince to have any faithful Servants and Counsellors but are still ready to cut them off so soon as they are received into his Favour and Service whatever kindness they make show of to him yet forcing him to be thus Naked and to shift for himself leaving him as it were to wander alone on the Mountains as a Partridg to sit as a Pelicane in the Wilderness or as an Owl in the Desart do indeed destroy the Government and by Necessary Consequence murder the Kings Person also And if Reason will not I am sure sad Experience has once convinc't us of this Truth To use Force against the Kings Legal Instruments is a Breach of the Publick Peace Frustration of the Chief Ends of Society the Good of the People and endangers the Dissolution of the whole Frame of Government For without Order and peaceable Subjection there is nothing but Confusion and Violence and perfect Anarchy our Persons our Lives our Liberties and Properties when once a Civil War is commenc't being expos'd to the Dominion and Cruelty and Avarice of the Revengeful and Successful Conqueror And because I have made the Preservation of the Publick Peace the Ground of much of my Reasoning in this Discourse I the rather choose here a little to enlarge my self upon that Topick I shall readily grant if it be demanded that the Good of the Governed is the first Reason and the great End of Government but the next and in order to it is the Publick Peace which is the very Life and Soul of Government and absolutely necessary to the Peoples both Private and Political Happiness As therefore 't is the Princes Office by any means to secure it so it is the Subjects Duty and Interest to keep it tho with the loss of their private personal Concernments Peace is an unvaluable Blessing like that rich Jewell in the Gospel 't is Worth our while to sell all we have for the purchase of it I have seldom read nor does it often happen that the Subjects Circumstances were so hard their Condition so miserable where 't was worth their while to hazard their Lives and Fortunes by Civil
for a Curb to the Sinner and not for a Punishment to the Righteous since the Wisdom and Goodness of God has therefore Ordained all of us unto Subjection to Magistrates and made it our indispensable Duty yea our Interest and Security so to be And in particular since we Preachers of the Gospel are Commanded to put you in mind that ye be subject to Principalities and Powers and that ye Obey Magistrates I make no more Account of these spightful Insinuations than I would of the Drunkards Songs or the Atheists Witticisms that are so plentifully in these days exercis'd upon us for no other Reason that I know of but because we tell them the Truth We are indeed by the more cunning part of the Enemies of the Government in a cooler manner blamed for making Princes Gods as if they immediately came down from Heaven which looks like a piece of high Presumption and Sacriledge And 't is true we do so in some sort God himself having vouchsafed that Title of Honour to them and our Lord confirmed it Besides St. Paul in my Text fetches them from Heaven telling us they are of God or from God that they are Ordain'd of God I cannot pass by observing on the other hand how that God condescends also to assume the Titles of Earthly Governours the word King and Prince Lord and others of the like sort being frequently attributed to him in Holy Scripture And whereas God by way of Excellence is styled King of Kings nevertheless the Prophet Daniel scrupled not to give the same Appellation unto Nebuchadnezzar also So frivolous in my judgment is that Exception of a Learned Man against Soveraign Princes assuming Divine Titles They are therefore called Gods because they resemble God in Supream Power And as Man is said to have been Created in the Image and likeness of God because of his Dominion over the Creature according to the Opinion of some Learned Men so may the Prince be said to bear the Image and likeness of God in a special manner upon the Account of his Soveraignty over the People In fine there being you see so near an Affinity between God and the King 't is not to be wondred that we make so great a difference between the Prince and the Subject And in our Discourses lay upon you the same burden of Reverence Obedience and Non-resistance as St. Paul before us has done teaching no other Doctrine than what the Holy Ghost has warranted and Commanded us to Teach That ye be subject to the Higher Powers which are of God that they who resist resist the Ordinance of God And oh that ye would lay to Heart that terrible Punishment which awaits all Rebellious and Disobedient Subjects They that resist shall receive to themselves Damnation But after all is said the Grand Debate will be How shall we be satisfied who is this Higher Power among us and in whom that Soveraignty rests to whom Subjection is due Especially in this mixt Monarchy where not only the greatest share of the Property but a considerable part of the Legislative Power is in the People For Answer I say that this notwithstanding the King is the Higher Power that Ordinance of God in the Defence of whose Person and Authority this Discourse is intended Or do I say it only Does not the Municipal Law of the Land say as much And this is I am certain I speak it with somewhat more than ordinary Confidence an Universal an Infallible way of knowing the Supream Power in order to our Non-resistance according to the Doctrine of the Gospel viz. He that beareth not the Sword in vain in whom alone the Military Power remains He whose Person is inviolate whose Life is Sacred whose Power cannot be taken from him Legally without his consent who is Accountable to none but God for any Misgovernment and these are His Majesties Prerogatives even by the Political Contract the express Statute-Law of the Realm he is that Higher Power St. Paul speaks and I have been Discoursing of if there be any such thing as an Higher Power among us Nay I shall further add though I will not positively affirm it submitting my self herein to better Judgments That Prince who is not responsible to the People is in effect the sole Soveraign Power if he pleases to Usurp and Exercise it Nor can the Subject Conscientiously resist him For I cannot apprehend that any resistance can be Lawful in point of Conscience that is forbidden by the Positive Law of the Land which is our Case in this Nation Though the Prince may be culpable in the sight of God for so doing yet the Subjects cannot be Justified in Rebelling when the Law has taken from them that Liberty and Power Common Reason and Equity the Law of Nature and the Original of Government and extream Necessity will by no means Justifie such violent Attempts upon the Supream Magistrate It is one main ground of Political Government to deprive the Subject from being his own Judge and Assertor of his own Priviledges Without this Fundamental Principle there will be only the Name and Shadow of Government when as really 't is but meer Anarchy If the Subject might be permitted to fly in the Face of Authority and to Assault him when ever he apprehends himself injur'd we should but be Populus virorum an Independent Herd of Licentious and ungovernable Men not Corpus Politicum not a Compact Body of Citizens United together in Peace Order and Subordination But it is commonly Argued Is not the Prince Oblig'd to Govern by Law and if he transcends that Power by Invading the Peoples Liberty and Property are we bound to Obey him I Answer He is Oblig'd but the Obligation is between God and his own Conscience God only is the Revenger of the Breach of the Coronation-Oath though the Peoples Liberty and Property and the Laws are the subject-matter of it Secondly I grant that in the Case put we are not bound to Obey him but we are bound patiently to suffer not actively to resist Thirdly I am of Opinion but speak it still with Submission that the King being by all sober understanding Men acknowledged the King of Right before he gives the People that Assurance of his Governing by Law that that Oath is therefore a voluntary Act of Grace unto which he is not Oblig'd by the Fundamental Constitution For if so he could not Exercise the Supream Governing Power before the Oath was taken which yet neither he nor his Predecessors were ever thought uncapable to do Supposing then that the Prince would not give to the People this Assurance I ask whether he is then Oblig'd to Govern strictly by the present Law 'T is my Judgment he is not Obliged He ought indeed the Law of God and Nature and the first Reason of Government requires him to Rule with regard to the good of the Governed yet that he is strictly ty'd unto the particular Methods of Government declared
unspotted from Actual Complyance with the sinful Commands of his Superiours Conscience and the Rational Soul and Spiritual things are not in their Nature capable of being subjected to the external Power of a Prince yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Animal Life all Temporal Civil Affairs being by God committed to the Supream Magistrate we ought in all those respects to be Subject to the Will and Governance of the Prince By the Higher Powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Abstract is nevertheless meant the Concrete the Person of the Supream Magistrate he to whom the Government of the Common-wealth is entrusted and the Execution of the Law belongs So St. Paul expounds himself backing this Precept with several Reasons ver 3. for Rulers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 4. For he is the Minister of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he beareth not the Sword in vain He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Revenger All which passages clear the Apostles meaning that he treats not of the Supream Authority separate from the Person of the Prince but the Prince himself in Possession of the Supream Power This I the rather take notice of because there are a sort of Critical Pedantical Politicians that distinguish betwixt the Government and the Governour between the Laws of the Common-wealth and the Kings Person Government they are for and willing to be Subject to it the Law they cry up and none more Zealous than they for the execution of Justice But as for the Person of the Prince how rudely do they treat him How little do they Honour him Making him a King of Clouts rather than what indeed he is the Minister the Ordinance of God What else means so many Hedge-creepers among us pulling down the Fences of Obedience to the Magistrate and the fat Bulls of Basan enclosing him in on every side What else means that Malicious Raillery and those abusive Pasquils sent forth for the wounding his Honour And some have had the Confidence to threaten a Writ of Quo Warranto against his Authority By Power if you will admit St. Paul to expound his own meaning is to be understood not the Majesty of the Government but the Majesty of the King whose Person is Divine being Ordained by God whose Honour is Sacred and inviolate And for a further Confirmation of this Exposition you may please to remember that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power is in this sense us'd by our Lord himself When they bring you unto Synagogues and unto Magistrates and unto Powers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says St. Luke which St. Matthew expresses more simply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and Governours or Emperours The Learned well know that Magistratus and Potestas and Majestas are frequently put for the Prince himself in all sort of Writers and nothing is more common than to call Persons by the Abstract denoting some Property in special manner belonging to them Thus we style a Notorious Malefactor Villany it self Villany in the Abstract which some express in a more Comical way a Rogue in grain i. e. one who like Cloath dyed with Scarlet has imbib'd the Principles of Naughtiness as a durable and inseparable Property In like manner to an Inferiour Magistrate we Address Your Worship to a Peer of the Realm Your Honour to a General of an Army Your Excellency to one of the Blood Royal Your Highness to a Prince Your Grace Your Majesty Thus Jacob speaking to Reuben to whom by Natural Right of Descent belong'd the Supream Power Thou art my First-born my Might and the Beginning of my Strength the Excellency of Dignity and the Excellency of Power And to make an end of this Observation God himself is often called Wisdom and Holiness Righteousness and Truth it self Now as it would be thought an high Act of presumption and Atheism for any Man to distinguish betwixt the Person of God and his Essential Attributes that is to pretend to be subject to the Wisdom Holiness Righteousness and Truth of Divine Grace and Providence and in the mean time to Blaspheme the Person of God Just such another piece of Hypocrisie and empty Loyalty are they guilty of who profess to Obey the Law and to submit to the Government but Murder or Persecute or Vilifie the Prince in whom the Government rests as an Inherent Property and the execution of the Law appertains as his unquestionable Right and Prerogative by whose Wisdom and Authority Justice is distributed to the People of the Land as Light and Heat is by the Sun to the whole World But as the Spaniards living under the scorching heat of that Planet are said to curse it at the approach of Summer so is it many times with an unthankful and wanton People enjoying too much Ease Peace and Plenty through the abundant Grace and Goodness of a King 't is familiar with them to fly in his Face and lift up the heel against him that has made them thus Happy But to proceed Let every Soul be subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is Passive Whence we learn that it is not in our own Liberty to subject our selves when or as long as we please nor on what Terms and Conditions we think fit to stand nor on whom we pretend to devolve the Government and Succession It 's not in our Power to pull down one and set up another That 's the Prerogative of God by whom Kings Reign It 's not for us Violently and Clamourously to alter the Frame of Government already Established but a modest and sincere Christian is to take it as he finds it Outward Force yea Obstinate Petitions and Importunate Addresses when the State is in a Commotion and the Prince under some disadvantages becomes not one who is of a tender Conscience but smells rankly of Disobedience and Rebellion If it had been the mind of God and the sense of the Apostle to permit these things to our Deliberation the words rather should thus have run 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let every Soul subject himself Government only in general would have been Ordained but the Specification of it and the Choice of the Governours left to the Peoples Suffrage and Election But he is to be subjected because it is his Duty so to be Antecedent to his own Will and Choice Because it is the appointment of one who is Higher than either King or Subject because it is the Ordinance of God Of which more by and by If it be ask'd What is the extent of our Subjection and unto what Acts of Obedience are we hereby Oblig'd I Answer First Positively to acknowledge him the Ordinance of God to render Tribute and Custom and Fear and Honour unto him as it follows in the Apostles Discourse after my Text to preserve his Person from outward Violence and secret Conspiracies to own his Rights and Prerogatives yea to Love and Reverence him Or else thus Secondly Negatively not to resist him not to Wound his Honour
with Reproaches and Back-bitings not to give him any just Offence not to do or say any thing which may render him Odious to his People or Contemptible to his Neighbours not to discover his Infirmities nor to aggravate his Faults nor to blaze abroad his Mistakes All which being a weakening of his Government a lessening of his Interest and Authority over the Hearts of his People is no less than Disloyalty by Consequence and in its tendency a Robbing him of his Crown and Dignity Which of you would endure your Children or your Servants to slander or bespatter you with Lyes or to Publish the Secrets of your Families or to expose you for any weakness or ill Conduct in your Domestick Affairs What the Pater familias is in the Oeconomy of the House the same is Pater Patriae in the Polity of the State To uncover the Nakedness of the Father of thy Countrey is inconsistent with all those foresaid Duties of Fearing and Honouring him no less a violation of this Duty than that of Canaan's was Therefore says the Preacher Curse not the King no not in thy Thoughts much less not by open Calumny or more sly detraction for 't is written Thou shalt not speak evil of the Ruler of thy People I shall crave leave to go yet a little further on this Argument 'T is not enough to pay the Tribute when required by a formal Law but you are bound in Conscience at least to assist his and the Publick Necessities at other times otherwise I understand not how you can be said to Reverence and Honour the King God and the King both no doubt love and require a chearful Giver Those who in words profess to love the Prince but will neither supply his wants nor suffer others so to do are like those Charitable Christians St. James mentions who when a Brother or Sister was Naked and destitute of daily Food said unto him Be thou warmed and filled notwithstanding gave them not those things which were needful Those who would have themselves believed His Majesties Loyal Subjects and Declare they will stand by him with their Lives and Fortunes Prosecuting him indeed with good wishes but in the mean time starving him out of his Throne That put the question which Nabal did unto Davids Messengers Shall I take my Bread and my Water and my Flesh that I have killed and give it to I know not whom nor by what Authority nor for what end demanded who is David and who is the Son of Jesse are not these sort of men in Scripture-language called Wicked Churlish evil doers Fools Railers Sons of Belial such as requite evil for good that is give nothing for their Peace and Protection which they enjoy through the Providence of the Prince Should five hundred at once forbid you to supply the Supream Power yet I must let you know that the will of God cannot be dispensed with by the Law of Men that as our Lord reply'd to the Pharisees the Kings Image and Superscription being on their Gold and Silver you are to render unto Caesar the things that are Caesar's and in a word that what Christian Charity and common Humanity binds you to in the relief of your Neighbour Evangelical Loyalty and the Fundamental reason of Government obliges you to in the supply of your Prince Hitherto we have explained the nature of the Duty we proceed unto the Reason of it in the latter part of the Text. for there is no power but of God c. I shall easily give it for Granted that a Prince may be an Usurper and a Lawful King may turn Tyrant that neither of them can be accquitted hereof at the Tribunal of God where they must account for both But still upon Earth among us men even the Usurper is of God and the Oppressour is the Ordinance of God for there is no Power whatever though Usurpt though Tyrannical but is by divine Ordination St. Paul makes no exception unto this general rule He might possibly at that time of day have alledg'd both Usurpation and Oppression against the present Powers There was possibly sufficient reason if any could be to declaim and make publick Harangues against Grievances and the Emperors personal crimes and expensive Debaucheries which were beyond measure notorious such as must needs drain the Exchequer and whereon the Revenue of the Common-wealth was misimploy'd There was not wanting plausible pleas against Monarchy it self in the Roman State which was a Common-wealth from the beginning even in Romulus time in the opinion of a late Author at least in behalf of the Peoples right in choosing their own Supream Magistrate as no doubt it was and had so continued long by the Original frame of the Roman Government But this is certain Aristocracy or Democracy or a mixture of both had for many Ages been own'd and received by all ranks and degrees of men as the true and undoubted Government until very lately by the Usurpation of the Caesar's a single person having mounted the Steed and setled himself in the Saddle rid and spur-gall'd the Beast the common People almost to death Thus much might have then been with truth argued against the Emperors Government but still for all this the Powers then in being were of God had a lawful yea divine Authority over the People in the Judgment of St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here rendred Powers properly signifies lawful Authority such as have a just right of exercising dominon over the People I shall allow if you please as before I intimated that the Emperour was not strictly and in every respect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lawful Governour not in foro Conscientiae not in foro Coeli for he had no true Natural or Civil Right to the Throne antecedent to his Usurpation nor has or can any Prince have and exercise a Despotical Power over the Subject as did Nero but he sins against the Law of Nature or of God I shall therefore allow that he was only in those regards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e one that had got the long Sword in his hand and by force subjected the Romans unto his will and power against the known Law against the Will and against the Intrest of the Roman People Yet this notwithstanding I must acquaint you that by the doctrine of the Scriptures in respect of the People after God has once declared his allowance of him by the success 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Violent and originally Unjust Power may become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Legal and Righteous Authority unto whom the People of the Land at least the People of God must of necessity be Subject and are bound in Conscience to yield Obedience they having no inherent right in them nor permission from God to question his Title or to throw off the Yoke of Subjection though he attain'd the Empire by force though he maintains it by the Sword though he administers
upon the Usurpers account We may not commend his Government nor write Panegyricks nor erect Monuments to the Commendation of his Person and Virtue We may not enter into Engagements of Maintaining his Authority against the just and legal Title of the excluded Prince nor positively abjure the Royal Family If we proceed thus far in Subjecting our selves we are guilty of perjury the downright breach of our Sacred Oaths at least may bring our Consciences into such a Snare that if ever Providence turns our Captivity and Restores our Soveraign we are reduc't into this Streight of Necessarily forswearing our selves For to adhere to the Usurper to be active in his Defence is a Violation of our first Oath which Eternally obliges us not to resist our natural Prince And to be active in our Princes Cause is manifest perjury for the same Reason The Sin of forswearing our selves and unfaithfulness Will one of these Ways of a surety Cleave to us But if any think to avoid this Dilemma by being a Neuter he is so grossly mistaken that he is perjur'd in both Respects and doubly forswears himself He defends neither the Prince nor the Usurper at least he resists neither as he has oblig'd himself For the avoiding of which inconvenience it is our Wisdom and Duty tho to be Subject yet not active under the Usurper Because When Opportunity offers its self of recalling the Prince and Re-establishing the Lawful Government which oft times has and will happen even when it has appear'd impossible then our former Obligation revives and returns upon us For Providence which I always maintain is the Finger of God a Demonstration of his Will not onely admonishes us of our Duty but by putting it into our Power invites us to pull him down who Ceases to be the Divine Ordinance and as a rod is flung into the Fire Thus Jeremy after he had exhorted the Jews to be subject to Nebuchadnezzar to his Sons and to his Sons Sons adds after shall many Nations and great Kings serve themselves of him that is When Providence should put the Power and Opportunity into their Hands The whole that has been said in Answer to this first Question seems in my Judgment agreeable to the Principles and in a great measure to the Practice of that Learned Lawyer that honest Gentleman that good Subject that excellent Christian the Lord Chief Justice Hales in that account given of him by a late Learned Pen and of that renown'd Roman Knight Pomponius Atticus whose Life the said Eminent Lawyer has publish'd having I suppose singled if out for a Pattern and Coppy of his own Life Now if what has been delivered upon this Argument be well laid together I shall be so far from giving any just Offence or that I judg my self to have bound such strong Shackles upon the Conscience as will not be easily shook off by any that have any Spark of Religion and Loyalty left in them I proceed now to a second Query what if the Natural Prince stretches his Dominion beyond the Line exercises his Power beyond the Compass against the Rule of the Law To this I reply He is still the Higher Power the Ordinance of God Thou mayest not revile him nor by Force resist him nor with danger to his Life his Person his Crown and Dignity or the Publick Peace defend thy self Thou art notwithstanding bound to pay him all Reverence in Patience and Humility to possess thy Soul This I take to be St. Peters Doctrine who when he had perswaded Submission to the King and Subjection to Masters even to the froward backs his Doctrine thus For this is Thank-worthy if a Man for Conscience towards God indures grief suffering wrongfully not so much as Answering again as St. Paul to Titus commands that is not saucily not reproachfully Which also is by Peter recommended from the Example of Christ who when he was reviled reviled not again Now because there are among us many that ridicule this Doctrine and with much Confidence explode that Principle of betaking our selves only to Prayers and Tears humble and modest Petitions which the Primitive Saints and we at this day affirm the onely Conscientious Rule and Remedy against Injury received from the Supreme Magistrate 'T is worth our pains to observe how those Apostles encourage the Christians and by what Motives they press them unto this patient Suffering Says Paul Knowing that of the Lord ye shall receive the reward of the Inheritance And he that doth wrong shall receive for the wrong which he has done that is of God Again he saith Knowing whatsoever good thing any Man doeth the same shall he receive of the Lord. Says Peter If when ye do well and suffer for it ye take it patiently this is acceptable with God For hereunto are ye called because Christ also suffered for us leaving us an Example When he suffer'd he did not so much as threaten but committed himself to him that judgeth righteously Paul and Peter comforted not their Disciples with hopes of Opportunity some time or other to assert their just Rights and Natural Liberty which had been safe enough to have done in these their private Letters Nor do they talk of a Natural transcendent Power to resist when they should be able but as became good Subjects and Preachers of righteousness dealt plainly with them putting them in Remembrance what they were to trust unto scil to the righteous Judgment of God to the future Recompence of reward and to the Divine Punishments to be inflicted upon their Oppressors They had now perfectly learnt their Lesson not so much as to call down Fire from Heaven to consume their Enemys nor muster whole Legions of Angels in their own just Defence and Preservation much less not insist upon their Natural Right against the Publick Peace Whence I conclude that in Case of Injury and Oppression God is the onely Judg to him we are to appeal to his Care and Goodness is the Cause to be committed Our Obligations of Honour Obedience patient Submission and peaceable Subjection cannot cease in the Mean Time If any should now reply that the foresaid Passages concern the Duty of Servants to their Masters not of Subjects to the Higher Powers I shall answer that St. Peters Discourse and St. Pauls in Titus seems plainly intended of both and I farther reply that since Christians were commanded to be Subject not indecently to answer their Patrons tho froward and unjust that since they were not allowed by Disobedience to recover their Natural Liberties but to abide in the same Calling wherein they were called that is as Erasmus glosses upon that Place to bear their Lot with contended minds not to plead the Law of Nature against the Dominion of their Masters nor upon Pretext of Religion to disturb the Common-wealth if it were thus with Christian Slaves it must be understood thus by parity of Reason with Christian Subjects tho they
active Resistance only No good Subject no honest Patriot ought neither will become an Instrument of Tyranny a Betrayer of his own and Fellow Subjects just Rights and Priviledges by actual Complyance and Execution of illegal Commands If the Kings Ministers should order me to cut my Neighbours Throat to pillage his House to levy Taxes upon his Estate contrary to Law I am not bound to obey nay I am bound in Conscience not to obey But to oppose them by Force is on the other Hand unexcusable before God and Man It being a Manifest Violation of the Publick Peace and of Worse Consequence to the Government than the arbitrary proceedings of the Kings Ministers can be When I affirm that the Kings Ministers ought not to be resisted by Force I understand only such as are Legally commissionated by him For they who by a pretended Secret or Extraordinary Commissions unto which the Government is a Stranger invade my Person or Estate I may oppose them and repell Force by Force The Kings publick and deliberate Will declared in the known unrepeal'd Laws of the Land is to take Place of his private and sudden Will exprest in a Secret Warrant or Commission An Officer employed and acting in such an illegal and extraordinary Manner is not to be lookt upon as the Kings Minister but is to be treated as a Thief and common Enemy and such he will be found to be in the Judgment of the Kings Laws I grant therefore that in this Case Resistance may be made Conscientiously but not when the Officer is Legally Commissionated Because that would be a Breach of the Publick Peace and a Subversion of the Government by Tumult and Rebellions When I acknowledge that the Kings Officers not Legally Commissionated may be resisted I do not thereby intend seditious or Tumultuous Resistance such as is accompanied with Publick disturbance I do not impower the Subject to beat up the Drum to list Soldiers and to march in the Field in a warlike or riotous Posture tho the Kings Ministers should act never so extravagantly In so doing he exceeds his Political Power and usurps such an Authority as is expresly provided against by the Law It is moreover a Breach of the Publick Peace and directly tends unto the Subversion of the Government No Resistance can in Conscience nor with Safety to the Common-wealth be made but what is permitted us by the express Law of the Land The Resistance then I allow of in the Case put is such as I am enabled to by the Politick Contract of the State as appealing to Superior Courts or Magistrates or in my single Person resisting the violence Offered to me such as I may use against an Highway-man a Fellon or a Murderer For they who by Virtue of a private Commission from the King contrary to his known Publick Will publish'd in his Laws invade my Person or my Property are no better than Thieves and Rogues and may by personal Force be thus resisted this being so far from being a Breach of the Publick Peace or taking upon me more than by Law belongs to me as that 't is but the Execution of the Kings deliberate Will the Law and defending my self as the Law of the Land permitts me and as the Law of Nature Self-preservation guides me These things premis'd I return to my resolution of the Query propounded i. e. That upon the infringement of our Liberties or incroachments upon our Civil Interests we may in no wise forcibly resist the Kings Legal Ministers however Exorbitant and Arbitrary they are in the execution of their Power The reasons of this conclusion are as follow 1. Because the holy Scripture has plainly laid down our duty of Obedience and Non-resistance of the Subordinate as well as of the Supream Magistrate Thus much I hinted in the explication of the Text that when St. Paul with so much variety of Phrase directs Titus to put the Cretians in mind that they be Subject to Principalities and Powers and Obey Magistrates he cannot in my Judgment be thought to trifle so long and by Principalities Powers and Magistrates in the Plural number only intend all that while the person of the Emperour He must also mean the Subordinate Ministers in Crete Besides I cannot conceive that the Apostle should intend to admonish them of their duty towards the Emperour only and to have so little regard to the Publick Peace as to permit them upon every disgust and grievance to move Sedition against the Pro-praetors or Deputy Governours of that Island But I will not insist upon this conjectural Interpretation however unquestionable it seems to me Yet St. Peter is most express herein Submit your selves to the King as Supream and to Governours as unto them that are sent by him i. e. unto Subordinate Magistrates and Judges commission'd by the King Lastly I observe St. Paul exhorts that Supplications and Prayers Intercessions and Thanksgivings be made for Kings and for all that are in Authority Pray for them we must not fight against them which will appear from the reason inforcing this Precept To this end we are commanded to Pray for them that we may live quiet and peaceable lives in all Godliness and Honesty But if we should Pray for them and at the same time rise up against them our Actions would contradict our Prayers we should undo with our hands what we are bound to interceed for with our Hearts and Lips we should frustrate the design of our own Intercessions an Hypocrisy as impious in us as 't was Ridiculous in that Emperour who detained the Pope in Prison and yet commanded Prayers to be made for his enlargement The late Writers about Subjection the more moderate of them who maintain the People to have a Power of resisting only the Subordinate Ministers of the King his destructive Counsellers and Agents seldom or never take notice of these passages in the word of God as far as I have observ'd especially not that of St. Peter upon which I lay the greatest stress of my argument and think it unanswerable He certainly knew best and more exactly weighed our Lords Doctrine who first violated this Evangelical Canon in cutting off Malchus's Ear the High Priests servant and was roundly reprov'd by Christ for so doing And why St. Peters pretended Successors and their Disciples should so far forget themselves as to run into the same excess as their first Founder did and yet not as he did renounce their error but stand obstinately in the defence of themselves no other reason can be given but their blind Zeal of propagating Religion by the Sword since reason and argument and exemplary Lives which are the most powerful and the only Gospel motives to perswade having so long since fail'd them For my own part I doubt not to affirm that as the King within his own Dominions is the Image and Representative of God in the Government of the People so are the inferior Magistrates the Image
if they are guilty of any and all their Kingcraft and Mysteries of State will be disclos'd and must be answer'd The dread and expectation of which last Assizes will in a great measure check their exorbitances and put such manicles on their hands that ofttimes the things they would they cannot do and what they would not even that they do against their wills Yet farther you have the consideration of the sturdiness of many ill principled Subjects among you who though not to be justified yet are as a bullwark to the peaceable and conscientious There is a shrew'd Proverb among us Oppression will make a Wise man mad much more the Wicked and the Rebellious In the utmost extremities there will rise up men not strictly conscientious but of undaunted natural spirit and courage that will not stick to break through all the honds of Duty and Obedience and with the hazard of their Lives and Fortunes endeavour to redress intolerable Grievances And thus their Sin through the righteous Judgment of God may prove the security But why do I mention these things I see no necessity of this Discourse I know not wherefore we should entertain such odd suspicions of our Magistrates as to support our selves with the probability of their disasters Let us be more just and charitable towards them accounting of them as men of Honour and Honesty as well as our selves that know their duty and will laudably discharge it out of a principle of Conscience They cannot be ignorant of this one thing that the end of Government and the measure of their Power is the good of the People There is likewise the Oath of God upon them that they will Govern according to Law And what other assurance would any man wish for 'T is more I am sure than many among us will give for their peaceable demeanour He that is not content herewith 't is impossible to satisfie him except by delivering up the reigns of Government into his hand and then the Subject can still have no better security than an Oath An Oath is the end of all strife among men and 't is the highest Assurance God has or can give us of the righteousness of his Government and Providence He that thinks not this sufficient is not fit to live in this world unworthy to enjoy the Society of men and the benefit of Government Besides it is the Interest of Governours that the Subjects Rights and Properties be maintain'd that they should be secur'd and encourag'd in their Labours and reap the fruit of their Industry and Improvements the Riches of the People being the Glory the Strength and the Riches of the Prince and therefore if Conscience will not yet at least his Interest will incline him unto moderation in the exercise of Dominion I shall yet farther add that you have the Security of your Fellow Subjects such I mean as are wise and conscientious that will not be destructive instruments nor actively assist in oppressing the people contrary to Law As for others Fear will in some measure check many of them and the Law of the Land will curb them The crys of the afflicted Subjects will at length reach the ears of the Prince and necessity of State will prevail with him to deliver up his evil Counsellors as a sacrifice to the peoples discontents Yea as the case now stands with us the Kings Officers though commissionated by him being punishable by Law as I take it for their illegal proceedings there is little ground to fear t is hardly possible any barbarous or unsupportable mischief should arise in our Government and the most that can in likelihood happen will be much more eligible than the breach of the publick Peace and the violent overthrow of the present Establishment Finally my Brethren give me leave to add count me not a flatterer if I speak it out of the reach of his Sacred Ears when I consider the person of our present Prince the sweetness of his Nature our long experience of the mildness of his Government the blessings of Peace plenty and increase of Trade which we have long enjoy'd under him When I recollect how strictly and impartially righteousness and justice is executed among us he seldom or never obstructing the course of the Law except it be in extending his mercy and pardon to unfortunate Criminals which is the heighth and pride of his good nature and wherein he may be said truly to resemble God himself But otherwise let me ask you whose Ox has he taken whose Ass has he seiz'd who has he Defrauded or Oppressed whose Life whose Property has he invaded whose Liberty has he illegally or unreasonably restrain'd in Prison or in Exile When I remember his Charity in forgiving us his Readiness to oblige us the fresh assurances we have of his Governing by Law when I here of foreign Princes admiring his Wisdom and courting his Friendship as much perhaps as Sheba did Solomons when I see the miserable and afflicted Subjects of other Nations seeking and finding shelter under his wings when I read those but just thanks and commendations they return him whilst they admire the prudence and moderation of his Conduct the protection and quietness we our selves receive from him Yea when in a Seditious Author I met with this Testimony of his Royal Grace and goodness That he never made use of his Negative Voice or denied his Assent but to one publick Act only And whereas one of the worst of his Enemies has allow'd him this Character That he is a Prince under whose displeasure his adversaries fall gently In fine since I cannot but behold and admire his Wisdom in the choice of the subordinate Magistrates whose Piety Learning and Integrity is conspicuous amongst us I cannot forbear not only out of duty to the Divine Ordinance but in gratitude and thankfulness to God and the King acknowledge our present happiness and security Not only put you in mind to be subject to Principalities and Powers and to obey Magistrates but also offer up my Prayers to God That he would grant the King a long Life and abundance of Years at home Peace and Victory abroad a Loyal Senate and a faithful People a quiet World and a secure Reign And in fine that God would inspire us all with such a measure of his Grace that by our patience peaceableness and chearful subjection our present happiness may be continued still longer unto us under his Government and his Successours that shall come after him that we and the Ages to come may lead quiet and peaceable Lives in all godliness and honesty AMEN 1 Cor. 7. 20. Exod. 32. 2. Ver. 8. James 3. 17. Deut. 17. 15. Ver. 5. 1 Cor. 2. 14 15. Luke 12. 11. Mat. 10. 18. Vid. Seld. Tit. Hon. Gen. 45. 3. Ver. 2. Ver. 7. Ver. 8. Ver. 2. Eccles 10. 12. Acts 3. 5. Chap. 2. Ver. 15 16 1 Sam. 25. 10. 11. v. 3 14 17 21 25. Plâ—t red c. 13. v. 3. 4. Titus 3. 1. Dan. 2. 47. Ver. 17. Mr. Seld. Tit. Hon. Episcop Ver. 2. Ps 104. 15. Eccles 2. 24. 3. 12 22. 5. 18. 8. 15. 9. 9. Math. 11. 19. Rom. 14. 17. Rom. 13. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. 12. Valde Seditiosa semper fuit Creta De eis vult moveri Cretas quorum maximè indigebant Exod. 9. 16. Jer. 27. 5 6. 2 Chron. 13. Hen. 7th Math. 6. 13. Ex. 20. Luke 14. 31. Ch. 27 7. 1 Pet. 2. 13. v. 18. Tit. 2. 9. 1 Pet. 2. 23. Coloss 3. 24 25. Eph. 6. 8. 1 Pet. 2. 20. 21. 23. Quos deprebendit Evangelica Doctrina obnoxios servituti aequo animo ferant nec ideo se putent manumissos quod a tyrannide vitiorum sint manumissi Ne pretexiu Religionis Christianae ordo reip turbetur suam quisque sortem ferat in ea perduret Especially Treatise of Monarchy c. Acts 16. Ver. 37. Acts 23. 2. Ver. 3. Ver. 5. Ver. 5. Acts 24. 24 25. James 4. 4. 1 Cor. 3. 19. Matth. 6. Matth. 6. 34. 1 Epist 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herod lib. 8. cap. 36. Matth. 26. 52. v. 52. 53. 54. 1 Pet. 2. 13 14. 1. Tim. 2. 1. 21. Charles 5th 1 Sam. 8. â— Prov. 16. 32. 1 Pet. 3. 9. Rom. 12. 19. Ver. 20. Matth. 5. 44. 1 Thes 5. 22. 1 Pet. 3. 17. 1 Cor. 6. 7. Matth. 5. 39. Plat. Red. Matth. 5. 29. Psal 76. 12. Psal 82. 7.