THESE Proverbial Sayings of the Wise man, carry their own Sense and Context along with them, and are collected together without any great Order or Dependance upon one another.

In the beginning of this Chapter we have Agur's humble and modest Wish for a contented mediocrity, preferrable to both Extreams of Poverty and Riches: The remaining part is spent in the observation of some remarkable Qualities, peculiar to several sorts of Creatures.

The last here mentioned takes notice of four things, which are Comly and Majestick in their Going, a Lyon which is strongest among Beasts, and turns not away for any; a Grey­hound, a He-Goat, and a King, against whom there is no ri­sing up.

I shall not spend time in giving you an account of the various Readings and Opinions of Interpreters upon these Words; but preferring our own Version as the most ge­nerally received, I shall only observe that the first and last of these, the Lyon and the King, have their particular Characters annext to them; a Lyon which is King among Beasts, is so strong, as he neither Fears nor Turns away from any thing; and a King, he is so Sacred among Men, as no Man ought to Rise up, or Turn against him: The former is generally fear'd for his great Strength and undaunted Courage; and the latter, no less to [Page 2]be Reverenc'd for his Sacred Character and Supream Au­thority

By a King here we are to understand a Sovereign Prince, one invested with the Supream Power of a Nation, and not such Titular and Precarious Princes, as were the Kings a­mong the Lacedemonians, or those under those Romans; Qui non proprio, sed precario jure imperabant, in the Words of Grotius; who had little of Royalty belonging to them, beside the Name and Ceremony, at most, were but Kings upon Courtesie, and reign'd at the Pleasure of the Senate and People. But by King here is meant, such a one as Solo­mon himself was, the supposed Author of these Words, under the name of Agur; one who is acknowledg'd Sovereign in his Kingdom, who holds his Crown Independant on any but God, as having no Equal, much less Superiour upon Earth: And such a one as this the Laws do acknowledge our King to be, when they call his Crown an Imperial Crown, resembling that of the Roman Emperours, which was Absolute and Independant; when they Entitle him upon all Occasions, Our Sovereign Lord the King, when they account his Person Sacred and Inviolable, which can­not be but in respect of his Authority, which must there­fore be Divine in its Original, and Inseparable from his Person; when they affirm he is Legibus Solutus, free from the Coercive Power of the Law; and enjoyn us to pray for him as Supream in all Causes, and over all Persons, through­out his Majesties Realms and Dominions.

Against such a King as this, there is no Rising up, that is, there ought to be none: No Force or Violence, no Op­position or Resistance can lawfully be made against a So­vereign Prince, who receives his Power immediately from God, and therefore to him alone can be accountable for it.

From the Words thus open'd, you may easily ghess at the Subject Matter, and Intent of my ensuing Discourse, which will be to prove, and if possibly, convince you of the great Sin and Danger of Resisting a Supream Lawful Au­thority, [Page 3]wherever it is lodg'd, either in one or more, and upon what Account it becomes utterly unlawful so to do.

§. Now that Resistance of this nature is a Sin, I am throughly satisfied, and the Reasons why I believe so, are such as follow.

§. 1. Because it is an Affront and Violation offered to a Divine Ordinance, and that Government is a Divine Or­dinance I might prove at large, from the Testimony of all Nations concerning it; from the joynt Confession of the whole Christian Church, Primitive and Reform'd, and in particular by that of our own, together with the Laws of the Land, which do acknowledge and suppose as much. But however, there is less need of insisting upon these, be­cause the Apostle St. Paul doth expresly affirm it, and this he doth by a Spirit of greater Infallibility than that of Rome, or any other Sect or Party of Men, who have taught the contrary. Rom. 13.1, 2. There is no power but of God, the powers that be are ordain'd of God, whosoever therefore re­sisteth the powers, resisteth the Ordinance of God.

Now that Resistance is an Affront thereunto, I think none will deny, for it is to overthrow what God himself hath Establish'd, to pluck up what he hath Planted, and to make void, as much as in us lies, the Providence of God in the Government of the World.

It was Gamaliel's Argument to the Councel, that they should not evil intreat the Apostles, Acts 5.39. lest haply they should be found to fight against God. The like caution may be given in this Case, that no Man ought to offer the least resistance to Civil Authority, nor so much as lift up a hand or sin­ger against those whom God hath set over them, lest hap­ly they be sound at length to sight against God, in the Per­son of his Vicegerent. For our Saviour's way of Reasoning, which he useth in another Instance, for vindicating the Mission and Authority of his Apostles, holds good here; He that despiseth you, despiseth me, and he that despiseth me, Luk. 10.16. despiseth him that sent me. In like manner, he that offers [Page 4]resistance to the Power or Person of the Sovereign, doth in that very Act, resist the Ordinance of God, and he that resisteth a Divine Ordinance, may be said to resist God himself, who is the Sole Author and Institutor thereof; and what a Man may expect after such an Affront, I need not tell him, Rom. 13.2. for the Apostle doth, They that Resist, shall receive to themselves Damnation.

§. 2. Resistance is the breach of a Divine Command, and in that respect the Abettors thereof can't be Guiltless: Is not Obedience and Subjection to Civil Authority made our Duty, and prest upon us frequently in Holy Writ, as well in the Old Testament as the New; The particular Places to this purpose are so well known that I need not repeat them at large; that of the Text is sufficient at present.

Now it is granted on all hands, that a Divine Command reacheth the Conscience: God therefore having given us an express command for Subjection, hath thereby made it our Duty, and having given us an express Prohibition a­gainst Resistance hath made that a Sin, and consequently matter of Conscience to every Christian: For Conscience must evermore have a Divine Command for its Direction and Guide, for its Rule and Warrant to Act by, other­wise 'tis not Conscience, but something else that deserves a worse Name. Now consider, a thing becomes never the more Lawful or Unlawful in it self, because it is grown a Custom and Fashion with some Men to plead Conscience for or against it; except you will grant that Conscience is Infallible in all Men alike, or that a Man can't do amiss, or go wrong, that pretends to follow the Dictates of his Conscience; for then, when two Persons Act directly con­trary to one another, both may be said to be in the right, if they do but follow, their Consciences, the one in doing, the other in Forbearing what they are commanded.

Conscience then being so variable, is no Rule at all, much less an infallible Rule, but stands in need of one that is so; for want of which, it hath been greatly mistaken; [Page 5]therefore that only becomes necessary to be done, which God hath commanded, and that only Sinful and Unlawful which he hath forbidden.

Now let us bring this home to the Case in hand. By this Rule, all Seditious Practices, and violent Attempts against the Government, being forbidden by God, are as much Sins as any Act of Prophaness and Impiety whatsoever; and are never the more Warrantable, because some Men have pleaded Conscience in Defence thereof, and disguis'd their Faction under the Veil of Religion. Well therefore may we apply that of the Apostle, Acts 4.19.5.24. which hath been so oft urg'd against this very Duty; Whether is better to be Obey'd, God or Man, judge ye. So in this matter, Whether ought to be most obeyed? God, who commands Subjection, and for­bids Resistance; or such Turbulent, and Disaffected Persons, who plead Conscience against every thing they dislike, and pretend Religion to the neglect of this Duty, in opposi­tion to a positive Precept and Divine Command?

The Text tells us, against a King there is no Rising up: that is, as I have already told you, there ought to be none. Had the People but the tenth part as much for Resistance, as here is against it, no Government would be quiet, nor Kings suffer'd to sit long upon their Thrones; when yet they are in so much danger, from the Patrons of Faction and Sedition, notwithstanding all the Provision which God himself hath made for their Security.

This will further appear, if we consider the Inconsisten­cy of it to our Christian Profession. Wherefore,

§ 3. Resistance, or Opposition to Civil Government, is contrary to the Doctrine of Christ; Examples of the Apostles, and the whole Genius and Design of the Go­spel.

The Doctrine of Christ is well known, and hath been sufficiently vindicated upon this Occasion. It recommends to its Professors all those admirable Vertues and Graces, [Page 6]which are inconsistent with a fierce and violent temper of Mind: It Enjoyns us to pray for our Enemies, and bless our Persecutors: tho we suffer wrongfully, to bear it patient­ly; to do Good for Evil, instead of returning it: to take up the Cross rather than the Sword; for which Peter was so sharply rebuk'd by his Master and Ours. Now there can be no Resistance but something of Revenge must prompt to it, and be mingled with it.

Now if by the Laws of our Religion we are forbid Re­venge, or the returning of Wrong towards our Equals and Inferiours, much more towards our Superiours. For if Love and Charity is due to the one, Faith and Loyalty being superadded thereto, is due to the Other. And if to suffer, tho wrongfully, be a Duty; be sure wrongful Resi­stance is no less a Crime. Now all Resistance is of this kind, for want of a Lawful Authority to bear it out.

§. Then for the Example of Christ; this was nothing else but a Praxis upon his own Doctrine; instructing them therein, as well by his meek and gentle Behaviour, as by his admirable Counsel and Advice. Though his Cause was the most Just and Righteous, and himself the most innocent Person in the World; tho his Enemies were the most Cruel, and his Sufferings the most Severe, attended with all the Circumstances of Ignominy and Reproach; yet the great Saviour of the World, and Exemplar of us Christians, was so far from offering at Resistance, or any thing like it, that he did not utter so much as a threatning Word, nor make shew of the least Murmuring or Discon­tent; Isaiah 53.7. But as a sheep before the Shearers is dumb, so he opened not his Mouth; saith the Evangelical Prophet. Who when he was reviled, reviled not again; when he suffered, he threat­ned not, but committed himself to him that judgeth Righte­ously; Peter 2.23. saith the Apostle.

Now the more we resemble our meek and humble Sa­viour in our Comportment under Sufferings and Injuries, [Page 7]the greater assurance we have of being his Disciples in­deed; this will entitle us to the Adoption of Sons, and make us Heirs with him of the promised Reward.

§. Add to the Example of Christ, that of his Apostles, who were in all respects admirable Followers of the Blessed Jesus; instead of revenging their Sufferings, or resisting the Powers under which they suffered, they on the quite contrary rejoye'd in Affliction, and gloried in Tribulation; they accounted it an Honour to tread in the steps of their great Master, and to be so evil intreated by the World for His sake.

Now 'tis not only the Cause, but the Manner of Suffer­ing, or our Behaviour under it, that makes our Sufferings like those of Christs; for let our Sufferings be upon what account they will, whether Civil or Religious, 'tis our Pa­tient and Submissive Demeanour under them, that makes them Christian Sufferings, and to resemble those of our Blessed Redeemer; nay, the Manner of Suffering is every whit as much to be regarded as the Occasion; for a Man may suffer in a good Cause after a bad manner, and there­by lose the Reward of his Sufferings for want of Faith and Patience to support and carry him through: Again, He that suffers in an ill Cause, may become so Sensible of his Fault, and Penitent withall, as to find Pity from Man and Pardon from God; whereas the best Cause can never justify the impatient murmurings and discontent of its fro­ward Martyrs or peevish Confessors.

§. To this purpose, let us consider a while the Example of the Primitive Christians, how they behav'd themselves under all their Persecutions, and we shall find them Follow­ers of the Apostles, as they were of Christ, and thereby prov'd themselves no less his Scholars and Disciples than they. We find them made up of Patience and Submission, Meekness and Long-suffering; they underwent the greatest Rage, sharpest Torments, and severest Persecutions that could be, yet with an Apostolical temper, and Christ-like [Page 8]frame and disposition of Mind, amid'st all the Cruelties threatned on the one hand, and inflicted on the other, we find nothing could provoke them to a Disturbance; we read of nothing they did in way of Revenge or Despite to their Governours; and notwithstanding the late disingeni­ous Representation of the Christians in Julian's Time, yet from the best Account we have given us of that, and the Preceding Ages, we are assur'd, that the Patience of the Christians was equal to the Rage of their Adversaries, and their Constancy and Resolution in bearing Injuries, was greater than that of their Enemies in the inflicting of them.

Nay, their Sufferings were rather cause of Joy and Tri­umph, than of Quarrel and Revenge: Magis damnati quam absoluti gaudemus, Tertul. ad Scapul. said the most Ancient of all the Latine Fathers: We are more chearful at the news of our Condemnation than of our Acquittal or Absolution: Now their willingness to suffer, and forwardness to submit, is an Argument they were much better Christians than the generality of those, who think themselves in the uppermost Form in Christ's School, and yet have not taken out this Lesson.

What kind of Weapons those were which the Primitive Christians opposed to all the Abuses and Outrages of their Adversaries, is very well known: They made use of no Offensive Arms against the very worst of Princes, nor any other Defence than that of Prayers and Tears, Apologies and Supplications; aliter nec debeo nec possum resistere, says the Warlike Bishop of Milan. According to the Principles of their Religion, they could not make any other Defence, they were not permitted any other Resistance.

And therefore one great Topick they insisted on in their Apologies for themselves and their Religion was this, That it was the greatest friend to Government in the World; it no ways countenanc'd Sedition, nor encourag'd to Re­bellion; but on the contrary, kept Subjects within the [Page 9]strictest bounds of Obedience, made them Loyal to the Prince, and Faithful to the Government, and bound it as a Duty upon their Consciences so to be: It taught them to respect their Governours as God's Ministers and Vice­gerents upon Earth; to acknowledge with our Saviour, that they receiv'd their Power from above, and to behave themselves under it accordingly.

Furthermore, that you may see how shy they were of Resistance, and at what a distance they kept from this Sin, they were wont to put up Publick Prayers (and I dare say they never said them backward in Private) for the Life of the Emperour, Safety of his Person, and Success of his Arms, tho in so doing they did but pray for their greatest Enemies, Persecutors and Slanderers, and a continuance of all those Calamities which they daily suffered and groan'd under.

Objection. This in a great measure Some will acknowledge to be true, but not upon the Principles of Conscience and Religion: 'tis true, say they, the Primitive Christians did not resist, but it was because they durst not; Deerant vires, saith Bellarmine; they wanted Strength and Numbers to oppose and go through with it, if they had begun, and therefore it was Prudence in them to sit still and be quiet, and make the best they could of an ill Bargain, as having no hopes to better it by Resistance.

Answer. This Objection or Pretence carries a great deal of Untruth along with it, and no less Ill Will and Dis­affection toward Governours; but in reality is no better than a Jesuitical Fiction, made use of by that Order of men (who make Lyes their refuge, when they find the plain Truth is not for their turn) to support their wicked Doctrine of taking up Arms against the Prince at the com­mand of their Church. For if any credit may be given to Primitive Antiquity and the General History of those Times, the Christians then had both Arms and Armies; They wanted not Force to Defend themselves, and Oppose [Page 10]their Governours, if they had had a mind to it; For the chiefest part of the Empire was then turn'd Christian, who made up partom poene majorem, the greatest Number almost in every Town and City, saith Tertullian, whose account is very well known, and daily cited upon this Occasion.

Moreover, if they had been inclin'd to Resistance, or thought it Lawful, might not the Desperatoness of their Case have supply'd the defect of their Numbers, which sometimes carries men a great way, and inspires them with Courage and Resolution beyond that of their Enemies; considering withall, their Condition could not well be worse than it was, had they failed in their Attempt, and fallen short of Success; for let what would happen, they could but Dy, and it was more Honourable (for Soul­diers especially) to dye in the Field, than at a Stake or Gibbet, and more satisfaction to sell their Lives as dear as they could, than to have them torn away from them by all imaginable Torture and insulting Cruelty.

But, God be praised, none of these Considerations mov'd them: They were acted by other-guess Maximes and Prin­ciples, than the disaffected of this present Age: We hear of no Attempts, or Offers of Resistance, amidst the greatest heats of Persecution; and it is a mighty Credit to Christi­anity, and Satisfaction to all good Christians, that no such thing is recorded of them: This argues the Goodness both of their Cause and Religion, which upon that Account, deservedly recommends it self to the especial Care and Pro­tection of Princes; as being the best Fence and Security to their Persons and Government.

§. 4. Resistance against Lawful Authority is a Sin that doth most commonly meet with its Shame and Punishment even in this Life, and hath evermore been Abhor'd by all Good Men, notwithstanding the Success, which for a time it may meet withall.

No Crime is judg'd more Wicked and Unnatural, more Mischievous and Prejudicial to Humane Society than this; [Page 11]and no greater Punishment assign'd to any, than to this of Treason and Rebellion, which is the plain English of all Violent Resistance, when oppos'd to Lawful Authority; it being of most dangerous Consequence to all States, and no Government long Safe, where this may be permitted, or thought Lawful; and therefore the Laws of all Nations un­der Heaven have strictly provided against this Sin, and branded it with the greatest Reproach and Infamy in the World. It forfeits not only the Life and Estate of the Par­ty guilty thereof, but Taints his Blood, Ignobles his Poste­rity, and is too oft the Ruine and Dishonour of many otherwise Splendid and Illustrious Families; especially where the Prince is pleas'd to take the Forfeiture, accord­ing to the utmost Rigour and Extremity of the Law. Est enim tam grave Crimen, ut vix permittatur Haeredibus, quod vivant, saith Bracton; 'tis so Vile and Infamous a piece of Guilt, that the Law doth hardly allow Life to his Chil­dren and Posterity.

Had I time, I might observe unto you, out of all sorts of History, and the Records of all Nations extant, the Sore and Grievous Punishments, which have overtaken those that have been given to Change, and drawn into Open Re­bellion, or secret Conspiracy against their Lawful Prince and Governours; which is a manifest token, how much God and Man abhors this Sin, and how dangerous it is to those that are Guilty thereof.

The Time would fail me to speak of the just Judgment of God, pursuing Korah, Dathan and Abiram, who rose up against Moses; Absalom, Achitophel, and Sheba, who rebelled against David: befalling Bigthan and Teresh, which conspi­red against Ahasuerus; Theudas and Judas of Galilee, who made an Insurrection under the Romans: overtaking the Murderers of Saul and Ishbosheth his Son, and the Conspi­rators against the several Kings of Judah and Israel: All which are recorded in Holy Writ to be like Lot's Wife, when turn'd into a Pillar of Salt, as so many standing Monuments, [Page 12]to caution us against this horrid Guilt: where unto I might add out of prophane Story, the Murderers of Darius, Alex­ander, J. Caesar, and an infinite more who have been all brought to a Shameful and Untimely End by this very Sin, and Branded to Posterity for their detestable Treasons and Conspiracies against their Princes and Sovereigns.

§. The whole Nation of the Jews, who were very Peace­able and Quiet under both their former Captivities and up­on that Account always far'd the better for it, God himself inclining the Hearts of their Conquerours toward them, and sometimes appearing in an Extraordinary manner for their Safety and Deliverance, yet were at last utterly Ruin'd by this very Sin; for by Rebelling against the Romans, they became a dreadful Instance of God's Wrath and Severity; first under Titus, and afterward under Adrian, by whom, for their frequent Mutinies and Insurrections, they were banish'd their Countrey, forbid their City, and every foot of Land taken from them, which they could never recover from that time to this.

What shall I or can I say more; the great Conscience which David made of Resisting Saul, Injuring his Person, or Attempting ought against his Government, notwithstand­ing he was Chosen of God and Anointed by Samuel to the Succession; as likewise his punishing the wicked Amalekite with Death for laying hands upon him, tho in his Distress, and at his Request, to prevent his Fall into the Enemies hands; All these Instances give us to understand (if we will Understand any thing) how Hateful and Abominable this Sin is both to God and Man; and how much we should dread all Beginnings and Approches thereunto.

§. I pray, what have the Authours of the late Rebellion, and in particular of this Days horrible Parricide, what have they got thereby, but besides the Forfeiture of their Lives and Estates, a Stain upon their Memories, a Reproach to their Religion, and Cause of perpetual Jealousie and Su­spicion from the Government?

The like may be affirm'd of all those who have been any ways Instrumental in carrying on the two late Horrid Con­spiracies against the Life of our Present King, (whom I pray God long preserve) what have they got hereby, but as the Prophet saith, Jer. 23.40. an Everlasting Reproach and a perpe­tual Blot, which shall not be forgotten.

He therefore that takes the Sword into his hand to lift it up against his Brother, much more against the Father of his Countrey, doth in that very Act rescue it out of Gods hand, and so may justly dread the Fatal Consequence of such a Presumption, foretold by our Saviour, when he said, Matth. 26.52. They that take the Sword shall Perish with it; which most Men have found true to their own Cost, either first or last, sooner or later: Wherefore you ought to be Subject (as the Apostle saith) for Wrath sake, that is, for fear of the just Judgement of God overtaking you in this Life, either im­mediately from his own hand, or that of the Magistrate: But this is not all, there is something Worse than this yet behind; wherefore,

§. 5. God hath threatned to punish this Sin with Dam­nation, Rom. 13.2. so the Text runs according to our Version: The word indeed signifies Judgment; but how­ever, according to the Analogy of Scripture, it may refer to the Punishment of the Other Life as well as of This, be­cause Resistance is (as you have heard) the breach of a Divine Command, the Transgression of the Law of God, which the Apostle tells us is Sin; Rom. 6.23. now the Wages of Sin is Death, that is, of all Sin, and This among the rest: and then what a woful Case must they be in, who Live and Dye in this Sin unrepented of, or whom the just Judgement of God doth overtake before they are brought to an Humble Sense and Acknowledgement thereof.

Now who would venture upon this Sin, which carries Shame in the Front, and Damnation in the Rear? Who would hazard his Soul, tho it were for the Conquest of the whole World, much less for a small clod and parcel thereof.

Strangel that Christians, who know they have Souls to save, or lose for ever; and therefore should be the most scrupulous of any thing that might hazard and endanger them, that yet they should be able to allow themselves in so great a Guilt; and study all they can for Pretences to excuse and mitigate this Sin, rather than take Warning and Repent thereof; notwithstanding so vast a Punishment is threatned thereto.

To conclude this Particular, Whatever we may dream of the Original of the Magistrates Power, yet our Religion for certain teaches us to acknowledge it to be Divine, and to proceed from God: It makes Subjection, notwithstand­ing all Evasions and Pretences to the contrary, to become our Duty, and that as well for Conscience, as Wrath sake; and doth moreover caution us against Resistance, as a great and Damning Sin, Destructive to the Souls, as well as Bo­dies of Men; and being so, what is there in this World that is worth the hazarding our Souls for; what kind of Christians must they be, that can swallow down a Sin of this Nature so glib, and digest it so lightly; and what kind of Subjects are they that shall go about to wrest the Laws, as some have done the Scriptures, in Favour of this Sin; a Sin so abominable in the sight of God, 1. Sam. 15.23. that as Samuel told Saul, Rebellion was as the Sin of Witchcraft: and that is the Rea­son, saith a Modern Writer, that the Devil was so forward to tempt the Jews to it of old, and the Christians of late; Wherefore my Soul come not thou into their Secrets, and unto their Assemblies be not thou united. Gen. 49.6.

§. I come now to consider the chiefest Objections that are usually made use of against this Doctrine, which I shall endeavour to Answer in the Resolution of these three great Inquiries.

1. Whether Subjection is due to Bad Governours as well as Good.

2. Whether it continues our Duty, when Religion is in apparent Hazard and Danger. And,

[Page 15]3. When the Laws of the Land, or which is all one, when the Civil Rights and Liberties of the Subject are invaded.

To all which I answer, Yes; Submission is our Duty un­der all these Circumstances.

§. 1. As to the first Inquiry; Let our Governours be ne­ver so Bad, Actual Obedience is due to all their Lawful Commands, and Submission to those that are Otherwise; but in no case Resistance to either. For what the Apostle adviseth Servants toward their Masters, holds equally true on the behalf of Subjects towards their Governours, where the Obligation is much stronger, namely, 1 Pet. 2.18. To be subject with all Fear, not only to the Good and Gentle, but also to the Fro­ward: which Grotius, and St. Augustine before him, refers to Princes and Subjects, as well as to Masters and Servants: For as the Authority of the Master, so the Power of the Prince, of the Evil and Froward, as well as of the Good and Gentle, is from God; tho the Person may be Wicked and Ungodly, yet his Authority is Sacred and Divine, and in that respect commands our Reverence, as being the Or­dinance of God. For Dominion is not founded in Grace, neither do the Temporal Rights of Princes depend upon Religion, whether True or False; the Power of the Ma­gistrate is never the more from God, because he is a Good man, and never the less from God, because he is a Bad man; but the Authority of the Good and Bad is alike in Both, and derived from one and the same Original, notwithstand­ing the Abuse thereof when in Ill hands: To this purpose that of St. Augustine is very well known; Aug. l. de natura Boni adv. Ma­nich. c. 32. Etiam Nocenti­um Potestas non est nisi à Deo; The Power even of Hurtful Princes or Tyrants is from God: and in the fifth Book of his City of God, He instanceth in the Best and Worst of the Roman Emperours, Qui Augusto, Ipse & Neroni, &c. Qui Constantino Christiano, Ipse Apostatae Juliano, &c. He that gave the Sovereign Power to Augustus, gave it like­wise to Nero; and He that confer'd it upon Constantine, a Christian, bestow'd it in like manner upon Julian an A­postate; [Page 16]and this, saith he, Si occultis causis nunquid in­justis? tho by hidden Causes, and for secret Reasons to us unknown, yet such as are never Unjust.

The Abuse therefore of a Lawful Power in the Prince, is no excuse for an unlawful Act in the Subject, as Resistance is; for if the Prince receives his Power from God, to him only must he be Accountable for it; but the Subjects case is different, for if he fails in his Duty, he is Accountable both to God and his Governours. Authority then however manag'd, ought not to be oppos'd, seeing God hath al­lowed no such thing, nor given Subjects any such Permission; but they ought to obey as far as lawfully they may, and where they cannot do that, then to sit still and be Quiet, Submit to the good Pleasure of God, and prepare for Suf­fering, when He in his Providence shall call them to it, as then he doth when they cannot avoid it without Sin.

For pray consider, If we must presently fly to Arms, or break forth into open Force and Resistance upon the Mis­carriage of Government, or because perchance we are ob­noxious thereto, and may think our selves in some Danger to suffer under it; pray, what then will become of the Faith and Patience of the Saints, so much celebrated in Scripture, and spoken of in Former Times? Where would be that Chri­stian Forbearance, Long-suffering, and Self denial, which our Religion enjoyns in Times of Suffering and Persecuti­on from Bad Princes and Governours.

The great Evangelical Duties of Meekness, Patience, and Submission to the Will of God, which are prest so frequent­ly upon Christians by the Holy Ghost, Are they of Force only under Good Princes, and not under Bad? Under Good Princes there is commonly little or no need of them; and if they are not of Force under Bad, there is never like to be any Occasion for them at all; and then the Directi­ons given us in Scripture concerning them, become alto­gether Vain, and to no purpose in the World; which must needs reflect upon the Divine Wisdom, in enjoyning us Du­ties [Page 17]of such a Nature, as have no time Time or Opportuni­ty for the Practice of them: but none, I hope, will dare to charge God thus foolishly.

In a Word, Christians, if you are resolved to obey and submit only to the Good and Gentle, and not to the Evil and Froward; if you are resolved to be Peaceable and Complying, so long as things are like to go well on your side, and no longer; I may well demand of you in the Words of our Saviour to the Pharisees, What do you more than others? Do not the very Heathens and Publicans the same? Are not the worst of Men as good Subjects as this comes to? And do you think the Religion of Christ doth teach you to be no better than they: Your Righteousness even in this Respect must exceed that of the Scribes and Pharisees, if ever you hope to enter into the Kingdom of Heaven.

§. 2. In Answer to the second Objection, 'tis not the Cause of God, nor Preservation of Religion, that can justi­fie Resistance of a Lawful Authority; for Religion it self, as you have heard, doth forbid it. Now for Men to assert Religion by Actions Unlawful, and such as Religion it self doth condemn, is very Absurd and Preposterous. This is in effect to make void Religion, while they stand up in the Defence thereof, and to transgress the Laws of Christianity, at the same time that they contend so fiercely for them.

To defend Religion by Rebellious Force, is to violate Religion for Religions Sake; and to defeat the great End and Design of the Gospel, out of a Zeal to the Name, ra­ther than the Thing,

Give me leave therefore to be a little warm with those People, who use to be much hotter upon this Occasion; You that think your selves oblig'd to scuffle with your Prince, out of Zeal to your Religion, Pray, What Religi­on is it, that you would contend for? Is it for a Religion that Encourageth Sedition, Countenanceth Rebellion, teaches Resistance, and Puts you upon Violent Courses on its be­half? [Page 18]If this be the Religion you would Tugg for, 'tis fir­ting that both you and your Religion too should be sup­prest and kept under: For such Religion as this, is nothing but Rebellion in Disguise; and such Faith, nothing but Faction under a Vail. This is such a Religion that no Go­vernment in the World will endure, go where you will; no nor your selves neither, if you were uppermost; and doth it become Christians to plead Conscience for such a Religion as would put them upon the most Infamous and Dishonourable Practices, and render them Odious and Suspected to all Governments under Heaven.

But on the other Hand, Is it the Religion of Christ, the Doctrine of the Gospel, and Pure Christianity, that you would struggle for? Why this very Gospel and Religion teaches you quite otherwise; 'tis an Humble, Quiet, and Peaceable Religion; of the greatest Meekness, Forbearance, and Self-denial; a Religion that is made up of nothing but Love and Charity, Peace and Unity, Forgiveness and Long-suffering; a Religion that abhors Violence, damns Resist­ance, and strictly prohibits the use of Force and Violence on its behalf, as contrary to its own Genius, together with that of its Author: Now to pretend any of these for the Sake of such a Religion as this, is the greatest Contradicti­on imaginable.

We must not do Evil, that Good may come of it, is a known Aphorism in Christianity: We must not willingly do an Ill thing tho it be for God himself; The Ark (for instance) must fall, or we must venture it at least, rather then support it by a Wrong Hand, or too Rude an Arm: We ought not with Peter to draw the Sword against a Lawful Authority, tho it be in defence of the Saviour of the World; but quietly permit him to be taken and slain, tho wrong­fully, and by wicked Hands; rather then attempt his Res­cue in an Unwarrantable manner. Agreeable hereunto, we ought not to undertake either the Safety, or Reformation of Religion in such a way as God himself doth disapprove [Page 19]of: Such men, instead of hoping to be Accepted for their Zeal, may be sent away with a Quis requisivit? or who hath required these things at your hands? Wherefore those Pretences of Religion are never to be Trusted, which tend to any Ill Design against the Government, or are Inconsi­stent with any part of our Christian Duty, whereof this of Subjection is none of the least.

3. Neither will the Invasion of the Laws, or which is all one, of our Civil Rights and Priviledges, justifie Resist­ance against the Sovereign.

But now, because People are apt to be Alarum'd, and Object in this case: That if we must not stand up in the Defence of our Laws and Liberties, when they chance to be invaded, this is the ready way to invite Injuries and Oppressions from the Prince, to enslave a Freeborn People, and open the Door for Arbitrary Sway and Go­vernment to come in upon us, without any hope of Re­dress in such a Grievous Case: To this I shall reply in the following particulars.

§ 1. We may endeavour the Security and Preservation of our Liberties and Estates by all Lawful means, in a Le­gal way, and after a Modest, Humble, and Peaceable man­nor, such as the Laws of the Land do allow of, and is con­sistent with that Duty and Respect, which by the Law of God we owe our Prince.

§ 2. Let our Circumstances be never so hard and Grie­vous, yet to go about to Remedy them by Publick Re­sistance and Opposition, is the worst way we can possibly take. For this is a Course which is both Ʋnlawful and Ʋn­safe.

'Tis first Ʋnlawful, and that according to the Laws both of God and Man.

§ 1. 'Tis Unallowable by the Laws of God, or accor­ding to the Principles of Religion, as I have already prov'd at large from the Doctrine and Example of Christ, and the Practice of the Apostles and Primitive Christianity. For [Page 20]hereby, we are taught to Suffer as the Servants of Christ, rather than resist as Free-men of the Nation: And tho want of Prudence and Policy may be objected in the case, yet they are never to be pleaded to the prejudice of our Consciences in the Breach of any known Religious Duty.

'Tis true, to sit still and Suffer rather than Rise up and Resist, is Durus Sermo, a hard Lesson; but yet is such a Lesson that God hath set us, and must be learnt, as making up a considerable part of our Religion: It may be thought Foolish and Ʋnreasonable at first sight, and in the Opini­on of most men, but will appear quite otherwise upon se­cond Thoughts, when considered according to the mea­sures of the Gospel.

However, let it appear as Imprudent and Impolitick as it will to men of corrupt Minds, yet the Policy of this World ought to give way to the Simplicity of the Gospel; and if God hath once made it our Duty, 'tis not all the Objections drawn from Interest and Reasons of State that can make it otherwise, except the Argument holds good, that we were English-men before we were Christians, and so ought to prefer the Rights and Priviledges of the One, before the great Commands and Duties of the Other.

But then at this way of arguing we may Supersede the whole Law of God, and Evade the chiefest part of our Christian Duty, when once it stands in the way of our In­terest and Ambition. For are we not Men as well as Chri­stians, and have we not Honour, Credit, and Reputation to be tender of, as well as Privileges? Why then may we not plead the One against Conscience and Duty as well as the Other? What more Mean and Cowardly, may the Proud man say, than to to turn one Cheek when we are smitten on the other, to forbear Revenge upon an Injury offer'd, or put up an Affront with Patience, and requite it with Kindness; This to a man of more Honour than Con­science sounds Low and Mean, appears Base and Ignoble, and yet no Duty can be more Christian than This. Now if [Page 21]it is not warrantable to oppose any of these Worldly Con­siderations to the greater Obligation of Conscience in mat­ter of forgiving Enemies, and passing by Injuries; no more ought we to object against the Duty in Hand, upon any Politick Motive or Consideration whatever.

Doth our Religion oblige us to bear and endure so much from one another, and nothing at all from our Rulers; to lay aside Malice and Revenge, Hatred and Ill Will towards our Equals and Inferiours, and not to do the like towards our Superiours, and those whom God in his Providence hath advanced so much above us. This Non-resistance therefore being enjoyn'd by Christ, becomes as much our Duty towards our Governours, as the Other of Forgiveness is our Duty to each other.

§. From the Doctrine, let me desire you to turn your Eyes once more upon the Example of Christ, and mark his Behaviour a little more narrowly: As he was no Hector to return an Affront immediately, or as soon as it was of­fer'd; so neither did he set up for a Champion or Patriot of his Country against his Duty to the Roman Emperour; he never espoused the Cause of the Jewish Religion to pro­mote a Faction, or carry on a Party against the Govern­ment: He would not Assert the Liberties and Priviledges of his Country-men (tho they enjoy'd them by a Divine Grant) in prejudice to Caesar's Authority, or to the Inter­rupting of the Publick Peace; so great a Friend he was to the Quiet of the World, and so little Encouragement did he give to the Disturbers of it.

The Romans had many good Laws to be govern'd by, and great Priviledges belonging to them; insomuch as it was not lawful to bind a Roman, Act. 22.25. or beat him with Rods like an ordinary Malefactor, as in the Case of St. Paul: Yet the Primitive Christians (many of whom were Romans, and born to those Priviledges which others purchas'd) never laid claim to any of them to the Prejudice of their Duty towards the higher Powers; but chose to suffer and part with [Page 22]all, even to Life it self, (which alone is sufficient to weigh down all the Rest) rather than save either the one or the other by Resistance.

If then the great Concern of Life ought not to exempt us from Subjection, then surely no other Conveniencies or Advantages relating thereunto can possibly do it: For are we not commanded to part with Lands and Livings, Friends and Relations, rather than Deny Christ, or any part of his Religion, as this of Subjection to Governours is, and a considerable part too.

And how Extravagant soever such a piece of Self-deny­al may be look't upon in or by the World; yet this should not Move a Christian, who hath a Soul to be concern'd for, of more worth than the whole World, and all the Honours and Advantages thereof put together: This for certain will secure our Condition with respect to a Fu­ture State, whatever may happen or fall out in This; whenas all our Losses and Sufferings in this World shall be abundantly made up with a rich Recompence of Reward, and a far more Exceeding and Eternal weight of Glory; wherefore, Christians, comfort one another with these Hopes. But, secondly.

§. 2. To put the matter out of all doubt, Resistance is Unlawful according to the Laws of the Land; For the Wisdom of our Princes, and Loyalty of our Parliaments have sufficiently provided against Taking up of Arms a­gainst the King or his Ministers: and to This the whole Nation have Sworn, and given their Assent once already by their Representatives, and every man doth it over again in his own Person, as oft as they are admitted to any Pub­lick Employment either in Church or State.

Our Laws are accounted in all respects as Loyal as our Religion, and I make no question, but the Professors of that Honourable Science are better able to vindicate them herein, than I can possibly do: Yet thus much is evident to all that have but the least insight into the Constitution [Page 23]of our Government, that no Nation under Heaven hath been more Sollicitous for their Sovereigns Honour and Safety, none more tender of their Princes Reputation and Government than Our Own; and therefore no Country hath better Laws, and no Laws make better Provision, ei­ther for the Prince or People than these of the English Nati­on. Our Constitution is the Happiest and Safest both for the One and the other, if we had but Eyes open to see it, and Hearts thankful enough to Acknowledge it as we ought.

No War can be justifiable, but what is begun and car­ried on by a Lawful Power, and the People of England will always want that in their taking up Arms against their Prince; for the Law hath made all Resistance of this Na­ture Illegal, by acknowledging the Power of the Sword to be solely in the King; so that no man hath Power, or any Pretence of Power now to take up Arms, but by the Royal Authority, which be sure the King will never Commission against himself; or if he should, the Grant is void in its own Nature, as being inconsistent with the Essentials of Sovereign Power, which cannot be Sovereign unless it be Irresistable too; and such is that Power which our Kings are invested withall, and which the People do Recognize every time they take the Oath of Allegiance and Supremacy, and declare their Abhorrence of that Traiterous Position, Of taking up Arms against the King, &c. Or any that are Commissioned by him.

§. 3. The Methods of Resistance and Open Force, (let the Enemies of Passive Obedience say what they will) are the most Unsafe and Impolitick Course we can take for the Pre­servation of Liberty and Property; which will appear if we consider,

§. 1. War, Civil War especially, is one of the most For­midable Violations of Publick Laws and Liberty; for un­der pretence of taking up Arms for the Rights and Privi­ledges of the Subject, they do hereby but Invade those of [Page 24]other men, and Hazard their own. Now the open Breach of the Laws is no good Method for attaining their End; the exposing our Liberties to the chance of War is the worst course we can take to Preserve them, and the Inva­ding other mens Properties, but an ill way of Securing our own: For this makes every man guilty of that Crime which he is jealous of in his Prince, namely, the becoming Ille­gal, Ʋnjust, and Oppressive, Regardless of the Commonweal and Publick Good; This makes Subjects more Arbitrary, than the most Absolute Monarch, and Popular Fury of much worse consequence than any unbounded Tyranny whatsoever; insomuch as the Remedy proves alwayes worse than the Disease, and Ends many times in the open Shame and just Punishment of the first Authors and Abettors thereof: And tho the Prince may chance to fall in the Crowd, yet this is still so much the worse for the Subject, who seldom gets any thing thereby; for Rebellion and Disobedience under a good Prince is oft-times punish'd with the Succession of a Bad one. This hath been our Case once already, when we got many Ill Masters in the room of one Good one. Let us take heed therefore of those Commotions for which of late we have smarted so severe­ly; let us have a care we do not by our Mutiny and Sedi­tion disturb the Government, and thereby Sin our selve into a worse Condition than that we pretend to Fear at present.

§ 2. Resistance is a Method that God seldom blesses, and rarely Thrives with any Number of Men, that shall be so wicked as to make use of it.

The Safety of a Nation, and the Security of Government consists more in Gods Providence and the Peoples Quietness and Submission thereto, than in their Greatest Force and Strongest Opposition; for when they have done all they can, Ten to One but things return again into their Old Chan­nel. Notwithstanding all we can do, God will govern the World; The Lord will reign as King upon Earth, let the People be never so Ʋnruly. After all our Stirs and Commo­tions [Page 25]things shall go, not as we, but as God will have them; This Consideration alone hath bore up the Spirits of the Best and Wisest Men in all Ages, after they had for many years Wearied and Puzled themselves with the Intricacy of Humane Affairs.

Pray consider, what do People commonly get by Re­bellion, and such like Violent Attempts, except it be to Rebell themselves into Bondage and Slavery, or Sin a Na­tion into those very Dangers and Mischiefs which they are apt to be so Jealous and Apprehensive of.

What hath France got by all her Civil Wars and Broils, (whereof that Nation had good store formerly) that Ty­ranical Yoke which she would have shook off thereby, doth but sit the Closer upon her Neck, and Grates more heavily than ever; And the Religion which they so eager­ly contended for, is now in great Danger to be utterly lost and extinguish'd; except a greater Power than that of Man, be pleased to interpose miraculously on its behalf.

And to come nearer home; Pray tell me, What have we of this Nation got by our late Ʋnnatural Wars, notwith­standing the Peoples Success against the Government? What did we then purchase by all the Blood and Treasure that we spent for so many years, but only Servitude and Arbitrary Government, which was the very thing we pretended to Fear from our Lawful Prince. What did we get by Depo­sing and Murdering of one Good King, but the Usurpation of Many in his room? What by dissolving the Ancient Frame of Government, but the erecting of several Tyrannies in his stead. What got we by Banishing our Princes and No­bles, and Forcing them into a Strange Land, but to send them for Shelter and Refuge to the Enemies of our Nation and Religion? And shall we still be at the same lay? Shall we be still playing with the Flames, which have scorch'd us so terribly already? This is to be worse than Children, if after having been once burnt, we do not for ever after Dread the Fire. God forbid then, that any among us should [Page 26]in the least Favour, much less Attempt over again the same Violent Courses which have been the Occasion of so great Unhappiness to these Nations.

After we had once shook the Government, and subverted the Ancient Frame and happy Constitution thereof, how long was it before the Nation could Settle it self again? We chang'd and shifted so oft, till we were in fear of Disband­ing all Government, and every man forc'd to stand upon his Guard as in time of War, and to take care of his own Defence, as they began at last to do in this City: So much cause they saw of Fear, and so little of Hope, or any thing certain to Trust unto; and this was our Condition for se­veral years together. For Rebellion, like an Inauspicious Co­met, or Ʋnluckey Configuration of the Heavens, doth not pro­duce all its ill Effects at once, but continues its Malignant In­fluence a long time after, as it did then, nay, I may say, as it doth still; for unto our late Uncivil Commotions we may impute a great Part of our Present Fears and Jealou­sies, Unsettlement and Distraction.

Now to draw towards a Conclusion: Seeing these things are so, what remains for us to do in our Present Circumstances, but to leave the Government of the World to the Maker of it, and the Management of Publick Affairs to those, whom the good Providence of God hath set over us. It belongs to our Governours to Rule and Reform the State, and to God to Over-rule and Amend what may possibly be amiss in them. We are not oblig'd to do God more Service than he hath allow'd us to do, or will thank us for, when we have done: We may Exceed and Over-act our Parts in one Extream, as well as be too Remiss and Defective in the other; hereby we leave no room for Suffering, if we may Oppose, nor make use of our Faith and Patience, while we are unwilling to have them exercis'd and undergo the Trial.

To be peaceable in peaceable Times, to be Loyal when there is no great Number of Examples to the contrary, to be Still and Quiet when the Genius and Complexion of the [Page 27]whole Nation is so, this is not Thank-worthy, 'tis no less our present Interest, than Duty so to be; the most Facti­ous can be content to be Quiet, and Boast of their Loyal­ty in such a Juncture as this: But to give proof of a Quiet Temper and Disposition, to adhere to Principles of Peace and Loyalty when the whole Nation is prest with contrary Extreams, and distracted with Opposite Factions on either hand, this is an Argument of a Good Man, Good Christian, and Good Subject indeed; of one that is fix'd to his Prin­ciples, and bears a Good Conscience in all things, tho he may be ill thought of for his Pains, and badly treated by either Extream.

'Tis therefore the Glory of our Church (for which not­withstanding the Reproaches of many have fallen upon her) 'tis her Glory, I say, however, as it always was of our Re­ligion, that neither of them did ever encourage Disturbance or Commotion in the State, or gave the least countenance to Force and Opposition against Government: Why then she should be Censur'd so severely for adhering to those very Principles which were the Credit of Religion, and the Ornament of its first Professours and Reformers, I do not understand. For People to brand us for Papists, or suspect us of Confederacy with the Common Enemy, for asserting a Doctrine that is purely Christian, and directly Opposite to that of Rome, is to reflect upon our Laws and Religion, which acknowledge as much as this comes to: At this rate what may not People talk, who think their Tongues are their own, and they may use them as they please; they may as well say the Ancient Fathers of the Church were a company of Heathens, for persuading the Christians of their time to submit themselves to the Tyranny of Pagan Princes and Persecutours without Resistance; as to say, that we are Well-willers to Rome, or Ill-willers to our Country, for doing the same Thing, and going upon the same Principles as they did; nay, they may as well say that Christ himself had a Design upon all Governments under Heaven, because [Page 28]he hath enjoyn'd Submission to the Higher Powers, and made Resistance Unlawful under the worst of Princes.

But if the Principles of our Church, and of those men who charge her so heavily, were but throughly weigh'd and com­par'd together, we should quickly see which of the two bids fairest for such a Character, and doth most deserve to lye under such a Suspicion. However, let men Judge and Cen­sure as they please, as their Interests may sway, or Affecti­ons incline them, yet, since the Author of our Religion hath made Resistance a Sin, and Subjection a Duty upon all oc­casions, the Ministers of Christ (if they would be found Faithful) ought to connive at this Sin no more than at any other; nor yet suffer the Guilt thereof to lye upon their Peoples Souls, without warning them of the great Evil and Danger of it, and putting them in mind of their Duty to­ward their Governours, as oft as need shall require.

In a Word, As we ought to Teach, so 'tis your part to Learn your Duty towards God and the King, toward Church and State, as now establish'd. Be not therefore fright­ed out of your Duty by the Apprehension of Romish Per­secution on the one hand, nor by the Reproach of Censori­ous Faction on the other; Think not slight of Passive Obe­dience, as some lately have done, tho with little Credit ei­ther to themselves or their Cause, nor yet run into the oppo­site Guilt of any Temptation in the World; Do not shrink from the Principles of True Christian Subjection, nor of old English Allegiance: but learn of an Apostle, to Fear God and Honour the King; or take the Counsel of one of the Greatest of Kings, and Wisest of Men; wherewith I shall shut up this Discourse. Prov. 24.21. My Son, Fear thou the Lord and the King, and meddle not with them that are given to change; for their Calamity shall rise suddenly, and who knows the Ruine of them Both.