THE
CASE
OF
THE
ALLEGIANCE
DUE
TO
Soveraign
Powers
,
DEFENDED
,
&c.
THere
is
nothing
more
evident
,
than
that
GOD
set
up
a
Supreme
and
Soveraign
Power
in
the
Jewish
Nation
,
as
could
not
,
and
ought
not
to
be
resisted
by
the
Fundamental
Laws
of
their
Government
;
not
that
the
Supreme
and
Soveraign
Power
is
alwaies
to
be
in
a
single
Person
,
but
that
where-ever
it
is
,
it
is
irresistible
;
and
that
whenever
this
Supreme
Power
by
the
Laws
of
the
Nation
is
invested
in
a
single
person
,
such
a
Prince
must
not
,
upon
any
Pretence
whatsoever
,
be
resisted
.
To
prove
this
,
I
shall
begin
with
Examples
out
of
the
Old
Testament
.
The
first
Governour
God
set
over
the
Children
of
Israel
,
when
he
brought
them
out
of
the
Land
of
Egypt
,
was
Moses
;
and
I
think
I
need
not
prove
how
sacred
and
irresistible
his
Authority
was
.
This
is
sufficiently
evident
in
the
Rebellion
of
Korah
,
Dathan
,
and
Abiram
,
against
Moses
and
Aaron
,
when
God
caused
the
Earth
to
open
her
Mouth
and
swallow
them
up
,
Numb
.
16.
And
least
this
should
be
thought
an
extraordinary
cafe
,
Moses
and
Aaron
being
●xtraordinary
persons
,
immediately
appointed
by
God
,
and
governed
by
his
immediate
Direction
,
the
Apostle
St.
Jude
alledges
this
Example
against
those
in
his
daies
,
who
were
turbulent
and
factious
,
who
despised
Dominions
,
and
spake
evil
of
Dignities
,
Jud.
v.
11.
which
he
could
not
have
done
,
had
not
this
Example
extended
to
all
ordinary
as
well
as
extraordinary
Cases
;
had
it
not
been
a
lasting
Testimony
of
God's
Displeasure
against
all
those
who
oppose
themselves
against
the
Soveraign
Powers
.
But
Moses
was
not
alwaies
to
rule
over
them
,
and
therefore
God
expresly
provides
for
a
Succ●ssion
of
Soveraign
Powers
,
to
which
they
must
all
submit
.
The
ordinary
Soveraign
Power
of
the
Jewish
Nation
aft●r
But
yet
God
took
care
to
secure
the
Peace
and
good
Government
of
the
Nation
,
by
appointing
such
a
Power
as
should
receive
the
last
Appeals
,
and
whose
Sentence
in
all
Controversies
should
be
final
and
uncontroulable
;
as
you
may
see
in
the
17th
.
of
Deut
8
,
9
,
10
,
11
,
12.
ver
.
There
were
inferiour
Magistrates
and
Judges
appointed
in
their
several
Tribes
and
Cities
,
which
Moses
did
by
the
advice
of
Jeth●o
his
Father-in-law
,
and
by
the
approbation
of
God
,
Exod.
18.
But
as
the
Supreme
Power
was
still
reserved
in
the
hands
of
Moses
,
while
he
lived
,
so
it
is
here
secured
to
the
High
Priest
or
Judges
after
his
death
;
for
,
it
is
expresly
appointed
,
That
if
those
inferiour
Judges
could
not
determine
the
Controversie
,
they
should
come
unto
the
Priests
and
Levites
;
that
is
,
the
Priests
of
the
Tribe
of
Levi
,
(
who
by
the
12.
ver
.
appears
only
to
be
the
High
Priests
)
●nd
to
the
Judge
that
shall
be
in
those
days
;
that
is
,
if
it
shall
be
at
such
a
time
,
when
there
is
an
extraordinary
Judge
raised
by
God
(
for
there
were
not
alwaies
such
Judges
in
Israel
;
as
is
evide●t
to
any
one
who
reads
the
Book
of
Judges
)
and
of
them
they
should
enquire
,
and
they
shall
sh●w
the
sentence
of
judgment
,
and
thou
shalt
do
according
to
the
sentence
which
they
of
that
place
(
which
the
Lord
shall
chu●●
)
shall
shew
thee
;
and
thou
shalt
observe
to
do
according
to
all
they
shall
inform
thee
.
Where
the
Place
which
God
shall
chuse
,
signifies
the
Place
which
he
should
appoint
for
the
Ark
of
the
Covenant
,
and
for
the
L●vitic●l
Worship
;
which
was
the
place
where
the
High
Priest
,
and
the
chief
Judge
or
Ruler
of
Israel
,
when
there
was
any
such
person
,
had
their
ordinary
residence
;
which
was
first
at
Shilo
,
and
afterwards
at
Jerusalem
.
The
Authority
of
the
chief
Priests
,
or
of
the
Judge
,
when
there
was
one
,
in
those
days
,
was
as
absolute
Authority
as
the
most
absolute
Monarch
in
the
World
can
challenge
,
v.
12.
That
Disobedience
to
their
last
&
final
Determination
,
whatever
the
cause
be
,
shall
be
punisht
with
Death
:
And
what
place
can
there
be
for
Resistance
in
such
a
Constitution
of
Government
as
this
?
It
is
said
indeed
,
in
v.
11.
according
to
the
sentence
of
the
Law
,
which
they
shall
teach
thee
,
and
according
to
the
judgment
that
they
shall
tell
thee
,
thou
shalt
do
.
And
hence
some
conclude
,
that
they
were
not
bound
to
abide
by
their
Sentence
,
nor
were
punishable
if
they
did
not
,
but
only
in
such
cases
,
when
they
gave
Sentence
according
to
the
Law
of
God.
But
these
Men
do
not
consider
,
that
the
matter
in
controversie
is
supposed
to
be
doubtful
,
and
such
as
could
not
be
determined
by
the
inferiour
Courts
,
and
therefore
is
submitted
to
the
decision
of
the
Supreme
Judge
,
and
as
he
determined
,
so
they
must
do
,
and
no
man
,
under
the
penalty
of
Death
,
must
presume
to
do
otherwise
:
Which
takes
away
all
liberty
of
judging
from
private
persons
,
though
this
Supreme
Judge
might
possibly
mistake
in
his
Judgment
,
as
all
human
Judicatures
are
liable
to
mistakes
;
but
it
seems
God
Almighty
thought
it
necessary
,
that
there
should
be
some
final
Judgment
,
from
whence
there
should
be
no
Appeal
,
notwithstanding
the
possibility
of
a
●istake
in
it
.
So
that
there
was
a
Supreme
and
Soveraign
,
that
is
,
unaccountable
and
irresistable
Power
in
the
Jewish
Nation
appointed
by
God
himself
;
for
indeed
it
is
not
possible
that
the
publick
Peace
and
Security
of
any
Nation
should
be
preserved
without
it
.
And
I
think
it
is
as
plain
,
That
when
the
Jews
would
have
a
King
,
their
Kings
were
invested
with
this
supreme
and
irresistible
Power
;
for
when
they
desired
a
King
,
they
did
not
desire
a
meer
nominal
and
titular
King
,
but
a
King
to
judge
them
,
and
to
go
out
before
them
,
and
fight
their
Battels
;
that
is
,
a
King
who
had
the
Supreme
and
Soveraign
Authority
,
1
Sam.
8.6
,
19
,
20.
a
King
who
should
have
all
that
Power
of
Government
,
excepting
the
peculiar
Acts
of
the
Priestly
Office
,
which
either
their
High
Priest
or
their
Judges
had
before
.
And
therefore
,
when
Samuel
tells
them
what
shall
be
the
manner
of
their
King
,
v.
11.
though
what
he
saies
does
necessarily
suppose
the
translation
of
the
soveraign
and
irresistible
Power
to
the
Person
of
their
King
,
yet
it
does
not
suppose
that
the
King
had
any
New
Power
given
him
,
more
than
what
was
exercised
formerly
by
their
Priests
and
Judges
.
He
does
not
deterr
them
from
chusing
a
King
,
because
a
King
should
have
greater
Power
,
and
be
more
unaccountable
and
irresistible
than
their
other
Rulers
were
;
for
Samuel
himself
had
had
as
soveraign
and
irresistible
a
Power
as
any
Ki●g
,
being
the
Supreme
Judge
in
Israel
,
whose
Sentence
no
man
could
disobey
or
contradict
,
but
he
incurred
the
Penalty
of
Death
,
according
to
the
Mosaical
Law.
But
the
reason
why
he
dissuades
them
from
chusing
a
King
,
was
because
the
external
Pomp
and
Magnificence
of
Kings
was
like
to
be
very
chargeable
and
oppressive
to
them
.
He
will
take
your
Sons
,
and
appoint
them
for
himself
,
for
his
Chariots
,
and
to
be
his
Horsemen
,
and
some
shall
run
before
his
Chariots
.
And
he
will
appoint
him
Captains
over
thousands
,
and
Captains
ov●r
fif●ies
,
and
will
set
them
to
ear
his
Ground
,
and
to
reap
his
Harvest
.
And
thus
in
several
particulars
he
acquaints
them
what
Burthens
and
Exactions
they
will
bring
upon
themselves
by
setting
up
a
King
,
which
they
were
then
free
from
:
And
if
any
Prince
should
be
excessive
in
such
Exactions
,
yet
they
had
no
way
to
help
themselves
:
They
must
not
resist
,
nor
rebel
against
him
,
nor
expect
,
that
what
Inconvenience
they
might
find
in
Kingly
Government
,
God
would
relieve
and
deliver
them
from
it
,
when
once
they
had
chose
a
King
:
Ye
shall
cry
out
in
that
day
,
because
of
your
King
which
ye
have
chosen
you
,
and
the
Lord
will
not
hear
you
in
that
day
,
v.
18.
That
is
,
God
will
not
alter
the
Government
for
you
again
,
how
much
soever
you
may
complain
of
it
.
This
,
I
say
,
is
a
plain
Proof
that
there
Kings
were
invested
with
that
Soveraign
Power
which
must
not
be
resisted
,
though
they
oppress
their
Subjects
to
maintain
their
own
State
,
and
the
Grandeur
and
Magnificence
of
their
Kingdom
.
But
I
cannot
think
that
these
words
contain
the
Original
Grant
and
Charter
of
Regal
Power
,
but
only
the
translation
of
that
Power
which
was
formerly
in
their
High
Priests
or
Judges
,
to
Kings
.
Kings
had
no
more
Power
than
their
other
Governours
had
;
for
there
can
be
no
Power
greater
than
that
which
is
irresistible
;
but
th●s
Power
in
the
hands
of
Kings
was
likely
to
be
more
burthensome
and
oppressive
to
them
,
than
it
was
in
the
hands
of
their
Priests
and
Judges
,
by
reason
of
their
different
way
of
living
;
which
is
the
only
Argument
Samuel
uses
to
dissuade
them
from
transferring
the
Supreme
and
Soveraign
Power
to
Princes
.
And
therefore
I
rather
chuse
to
translate
Mishpat
,
as
our
Translators
do
,
by
the
manner
of
the
King
,
than
as
other
learn●d
men
do
,
by
the
right
of
the
King
,
thereby
understanding
the
Original
Charter
of
Kingly
Power
:
for
it
is
not
a
Regal
Power
which
Samuel
here
blames
,
which
is
no
other
but
the
very
same
which
he
himself
had
,
while
he
was
Supreme
Judge
of
Israel
;
but
their
pompous
way
of
living
,
which
would
prove
very
oppressive
and
burthensome
to
them
,
and
b●
apt
to
make
them
complain
,
who
had
not
been
used
to
such
Exactions
.
Let
us
now
proceed
to
consider
,
how
sacred
and
irresistible
the
Persons
and
Authority
of
Kings
were
under
the
Jewish
Government
;
and
there
cannot
be
a
plainer
Example
of
this
,
than
in
the
Case
of
David
.
He
was
himself
anointed
to
be
King
after
Saul's
death
,
but
in
the
mean
time
was
grievously
persecuted
by
Saul
,
pursued
from
one
place
to
another
,
with
a
design
to
take
away
his
Life
.
How
now
does
David
behave
himself
in
this
extremity
?
What
course
does
he
take
to
secure
himself
from
Saul
?
Why
,
he
takes
the
only
course
that
is
left
a
Subject
;
he
flies
for
it
,
and
hides
himself
from
Saul
in
the
Mountains
and
Caves
of
the
Wilderness
;
and
when
he
found
he
was
discovered
in
one
place
,
he
removes
to
another
:
He
kept
Spies
upon
Saul
,
to
observe
his
motions
,
not
that
he
might
meet
him
to
give
him
Battel
,
or
to
take
him
at
an
advantage
,
but
that
he
might
keep
out
of
his
way
,
and
not
fall
unawares
into
his
hands
.
Well
,
but
this
wa●
no
thanks
to
David
,
because
he
could
do
no
otherwise
.
He
was
too
weak
for
Saul
,
and
not
able
to
stand
against
him
;
and
therefore
he
had
no
other
Remedy
but
Flight
.
But
yet
we
must
consider
,
that
David
was
a
Man
of
War
,
he
slew
Goliah
,
and
fought
the
Battels
of
Israel
with
great
success
;
he
was
an
admired
and
beloved
Captain
,
which
made
Saul
so
jealous
of
him
;
the
Eyes
of
Israel
were
upon
him
for
their
next
King
,
and
how
easily
might
he
have
raised
a
potent
and
formidable
Rebellion
against
Saul
!
But
he
was
so
far
from
this
,
that
he
invites
no
man
to
his
assistance
;
and
when
some
came
uninvited
,
he
made
no
use
of
them
in
an
offensive
or
defensive
War
against
Saul
.
Nay
,
when
God
delivered
Saul
two
several
times
into
cut
off
the
skirts
of
his
garment
at
Engedi
,
1
Sam.
24.
or
as
have
taken
that
spear
away
which
stuck
in
the
ground
at
his
bolster
,
as
he
did
in
the
hill
of
Hachilah
,
1
Sam.
26.
Yet
he
would
neither
touch
Saul
himself
,
nor
suffer
any
of
the
People
that
were
with
him
to
do
it
,
though
they
were
very
importunate
with
him
for
liberty
to
kill
Saul
;
nay
,
though
they
urged
him
with
an
Argument
from
Providence
,
that
it
was
a
plain
Evidence
that
it
was
the
will
of
God
that
he
should
kill
Saul
,
because
God
had
now
delivered
his
Enemy
into
his
hands
,
according
to
the
promise
He
had
made
to
David
▪
1
Sam.
24.4.26
.
ch
.
ver
.
8.
We
know
what
use
some
men
have
made
of
this
Argument
of
Providence
,
to
justifie
all
the
Villanies
they
had
a
mind
to
act
:
but
David
,
it
seems
,
did
not
think
that
an
opportunity
of
doing
evil
,
gave
him
license
and
authority
to
do
it
.
Opportunity
,
we
say
,
makes
a
Thief
,
and
it
makes
a
Rebel
,
and
it
makes
a
Murderer
.
No
man
can
do
any
Wickedness
,
which
he
has
no
opportunity
of
doing
;
and
if
the
Providence
of
God
,
which
puts
such
opportunities
into
Mens
hands
,
justifies
the
wick●dness
they
commit
,
no
man
can
be
chargeable
with
any
Guilt
whatever
he
does
;
and
certainly
opportunity
will
as
soon
justifie
any
other
Sin
as
Rebellion
,
and
the
Murder
of
Princes
.
We
are
to
learn
our
Duty
from
the
Law
of
God
,
not
from
his
Providence
;
at
least
,
this
must
be
a
settled
Principle
,
that
the
Providence
of
God
will
never
justifie
any
action
which
this
Law
forbids
.
And
therefore
,
notwithstanding
this
opportunity
which
God
had
put
into
his
hands
to
destroy
his
Enemy
,
and
to
take
the
Crown
for
his
Reward
,
David
considers
his
Duty
,
remembers
,
that
though
Saul
were
his
Enemy
,
and
that
very
unjustly
,
yet
he
was
the
Lord's
Anointed
.
The
Lord
forbid
,
saies
he
,
that
I
should
do
this
unto
my
Master
,
the
Lord
's
Anointed
,
to
stretch
forth
my
hand
against
him
,
seeing
he
is
the
Lord
's
Anointed
.
Nay
,
he
was
so
far
from
taking
away
his
Life
,
that
his
Heart
smote
him
for
cutting
off
the
Skirt
of
his
Garment
.
And
we
ought
to
observe
the
Reason
David
gives
,
why
he
durst
not
hurt
Saul
,
Because
he
was
the
Lord's
Anointed
;
which
is
the
very
Reason
the
Apostle
gives
in
the
13.
Rom.
12.
Because
the
Powers
are
ordained
of
God
,
and
he
that
resisteth
the
Power
,
resisteth
the
ordinance
of
God.
For
to
be
anointed
of
God
,
signifies
no
more
,
than
that
he
was
made
King
by
God.
Thus
Josephus
expounds
beinganointed
by
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
one
who
had
the
Kingdom
bestowed
on
him
by
God
;
and
in
another
place
,
One
who
was
ordained
by
God
:
For
it
seems
by
this
Phrase
,
he
looked
upon
the
external
Ceremony
of
Anointing
,
to
be
like
Imposition
of
Hands
,
which
in
other
cases
consecrated
Persons
to
peculiar
Offices
:
For
this
external
Unction
was
only
a
visible
sign
of
God's
designation
of
them
to
such
an
Office
;
and
when
that
was
plain
,
they
were
as
much
God's
Anointed
without
this
visible
Unction
as
with
it
.
Cyrus
is
called
God's
Anointed
,
though
he
never
was
anointed
by
any
Prophet
,
but
only
designed
for
his
Kingdom
by
Prophecy
,
45.
Isa.
1.
And
we
never
read
in
Scripture
,
that
any
Kings
had
this
external
Unction
,
who
succeeded
in
the
Kingdom
by
right
of
Inheritance
,
unless
the
Title
and
Succession
were
doubtful
;
and
yet
they
were
the
Lord
's
Anointed
too
,
that
is
,
were
placed
in
the
Throne
by
him
.
So
that
this
is
an
eternal
Reason
against
resisting
▪
Soveraign
Princes
,
that
they
are
set
up
by
God
,
and
invested
with
his
Authority
,
and
therefore
their
Persons
and
Authority
are
sacred
.
But
yet
there
are
some
men
,
who
from
the
example
of
David
,
think
they
can
prove
the
lawfulness
of
a
defensive
,
though
not
an
offensive
War.
For
David
,
when
he
fled
from
Saul
,
made
himself
Captain
of
four
hundred
men
,
1
Sam.
22.2
.
which
number
soon
encreased
to
six
hundred
,
1
Sam.
23.13
.
and
still
every
day
encreased
by
new
additions
,
1
Chron.
12.1
.
Now
,
why
should
he
entertain
these
men
,
but
to
defend
himself
against
the
Forces
of
Saul
?
that
is
,
to
make
a
defensive
War
whenever
he
was
assaulted
by
him
.
1.
In
answer
to
this
,
I
obs●rve
,
That
David
invited
none
of
these
men
after
him
,
but
they
came
Voluntiers
after
a
beloved
Captain
and
General
;
which
shews
how
formidable
he
could
have
made
himself
▪
when
such
numbers
resorted
to
him
of
their
own
accord
.
2.
When
he
had
them
,
he
never
used
them
for
any
Hostile
Acts
against
Saul
,
or
any
of
his
Forces
;
he
never
stood
his
ground
,
when
he
heard
Saul
was
coming
,
but
alwaies
fled
,
and
his
Men
with
him
;
Men
who
were
never
used
to
flee
,
and
were
very
ready
to
have
served
him
against
Saul
himself
,
would
he
have
permitted
them
.
And
,
I
suppose
they
will
not
call
this
a
Defensive
War
,
to
flie
before
an
Enemy
,
and
to
hide
themselves
in
Caves
and
Mountains
;
and
yet
this
was
the
only
Defensive
War
which
David
made
with
all
his
Men
about
him
:
Nay
,
all
that
he
would
make
,
according
to
his
professed
Principles
,
That
it
was
not
lawful
to
stretch
out
his
hand
against
the
Lord
's
Anointed
.
And
when
these
men
are
pursued
,
as
David
was
,
by
an
inraged
and
jealous
Prince
,
we
will
not
charge
them
with
Rebellion
,
though
they
flie
before
him
by
thousands
in
company
.
3.
Yet
there
was
sufficient
reason
why
David
should
entertain
these
men
,
who
voluntarily
resorted
to
him
,
though
he
never
intended
to
use
them
against
Saul
:
for
some
of
them
served
for
Spies
,
to
observe
2
dly
,
It
is
objected
further
,
That
David
intended
to
have
stayed
in
Keilah
,
and
to
have
fortified
it
against
Saul
,
had
not
he
been
informed
,
That
the
Men
of
the
City
would
have
saved
themselves
,
by
delivering
him
up
to
Saul
,
1
Sam.
23.
Now
,
to
maintain
any
strong
Hold
against
a
Prince
,
is
an
act
of
War
;
though
it
be
but
a
defensive
War.
And
I
grant
it
is
so
,
but
deny
that
there
is
any
Appearance
,
that
David
ever
intended
any
such
thing
.
David
and
his
Men
,
by
God's
appointment
and
direction
,
had
fought
with
the
Phil●●tins
,
and
smote
them
with
a
great
slaughter
,
and
saved
Keilah
from
them
;
and
as
it
is
probable
,
did
intend
to
have
stayed
some
time
in
Keilah
:
But
David
had
heard
that
Saul
intended
to
come
against
Keilah
,
to
destroy
the
City
,
and
take
him
,
and
enquires
of
the
Lord
about
it
,
and
receives
an
answer
,
That
Saul
would
come
against
the
City
.
He
enquires
again
,
whethe●
the
Men
of
Keilah
would
deliver
him
up
to
Saul
,
and
was
an●wered
,
That
they
would
.
And
upon
this
,
he
and
his
Men
leave
Keilah
,
and
betake
themselves
to
the
strong
Holds
in
the
Wilderness
.
But
now
,
it
is
likely
,
That
if
David
had
had
any
design
to
have
fortified
Keilah
against
Saul
,
he
would
have
been
afraid
of
the
Men
of
the
City
:
He
had
six
hundred
Men
with
him
in
Keilah
,
a
victorious
Army
,
which
had
lately
destroyed
the
Philistines
,
who
oppressed
them
;
and
therefore
could
easily
have
kept
the
Men
of
Keilah
too
in
awe
,
if
he
had
pleased
,
and
have
put
it
out
of
their
power
to
deliver
him
to
Saul
.
But
all
that
David
designed
was
,
to
have
stayed
there
as
long
as
he
could
,
and
,
when
Saul
had
drawn
nigh
,
to
have
removed
to
some
other
place
:
But
when
he
understood
the
Treacherous
Inclinations
of
the
Men
of
Keilah
,
and
being
resolved
against
all
acts
of
Hostility
,
he
hastened
his
remove
,
before
Saul
drew
near
.
So
that
these
men
must
find
some
other
Example
than
that
of
David
,
to
countenance
their
Rebellion
against
their
Prince
:
for
David
never
rebelled
,
never
fought
against
Saul
;
but
when
he
had
a
very
potent
Army
with
him
,
he
and
his
Men
alwaies
fled
,
and
●●d
themselves
in
the
Wilderness
and
places
of
difficult
access
.
The
Sum
is
this
:
God
,
from
the
very
beginning
,
set
up
such
a
Supreme
and
Soveraign
Power
in
the
Jewish
Nation
,
as
could
not
,
as
ought
not
to
be
resisted
.
This
Power
was
at
●●rst
in
the
hands
of
Moses
,
and
when
Korah
and
his
company
rebelled
against
him
,
God
vindicated
his
Authority
by
a
miraculous
Destruction
of
those
Rebels
;
for
the
Earth
opened
her
mouth
and
swallowed
them
up
.
Afterwards
,
when
they
came
into
Canaan
,
the
ordinary
Exercise
of
his
Power
was
in
the
High
Priests
and
Judges
,
whom
God
raised
up
,
whose
Sentence
and
Judgment
was
final
,
and
must
not
be
resisted
,
under
penalty
of
death
,
when
the
Children
of
Israel
desired
a
King
,
this
soveraign
and
irresistible
Power
was
transferred
to
him
,
and
settled
in
his
Person
.
Saul
was
the
first
King
who
was
chosen
by
God
,
and
anointed
by
Samuel
;
but
for
his
Disobedience
,
was
afterwards
rejected
by
God
,
and
David
the
Son
of
Jess●
,
was
anointed
King
to
succeed
after
Let
us
now
consider
what
Christ
and
his
Apostles
taught
and
practised
about
Obedience
to
Soveraign
Princes
;
whereby
we
may
learn
how
far
Christians
are
obliged
by
these
Laws
of
Subjection
and
Non-Resistance
.
1.
I
shall
consider
the
Doctrine
of
Christ
,
while
he
lived
on
Earth
:
And
here
are
several
things
very
fit
to
be
obser●●d
.
First
,
We
have
no
reason
to
suspect
,
that
Christ
would
alter
the
Rights
of
Soveraign
Power
,
and
the
measures
of
Obedience
and
Subjection
,
which
were
fixt
and
determin'd
by
God
himself
.
This
was
no
part
of
his
Commission
,
to
change
the
external
Forms
and
Polities
of
Civil
Governments
,
which
is
an
act
of
Secular
Power
and
Authority
,
and
does
not
belong
to
a
Spiritual
Prince
.
He
who
would
not
undertake
to
decide
a
petty
Controversie
,
or
to
divide
an
Inheritance
between
two
contending
Brethren
,
12.
Luk.
13
,
14.
can
we
think
that
he
would
attempt
any
thing
of
that
vast
consequence
,
as
the
Changes
and
Alterations
of
Civil
power
,
which
would
have
unsettled
the
Fundamental
Constitutions
of
all
the
Governments
of
the
World
at
that
time
?
Our
Saviour
tells
us
,
That
he
came
not
to
destroy
the
Law
and
the
Prophets
,
but
to
fulfil
it
;
to
fill
it
up
,
to
compleat
and
perfect
it
;
Mat.
5.17
.
that
is
,
to
fulfill
the
anci●nt
Types
and
Prophesies
in
his
own
person
,
to
perfect
an
external
and
ceremonial
by
a
real
and
Evangelical
Righ●●ousness
;
to
perfect
the
Moral
Laws
with
new
instances
and
degrees
of
Vertue
;
but
He
abrogated
no
Moral
Law
,
and
therefore
not
the
Laws
of
Obedience
and
Subjection
to
Princes
,
which
has
alwaies
been
reduced
to
the
Fifth
Commandment
.
Nay
,
he
abrogated
no
Laws
,
but
by
perfecting
and
fulfilling
them
;
and
therefore
he
could
make
no
alteration
in
the
Doctrin
of
Non-R●sistance
,
which
is
as
perfect
Subjection
as
can
or
ought
to
be
paid
to
Soveraign
Princes
.
His
Kingdom
was
not
of
this
World
,
as
he
told
Pilate
:
Though
he
was
a
King
,
he
neither
was
an
Enemy
nor
Rival
to
Caesar
;
but
had
he
absolved
his
Disciples
from
their
Obedience
to
Princes
,
had
he
made
it
in
any
case
lawful
to
Resist
(
which
was
so
expresly
forbid
the
Jews
by
God
himself
,
and
which
is
such
a
contradiction
to
the
very
Nation
of
Soveraign
Power
)
he
had
been
somewhat
worse
than
a
Rival
to
all
the
Princes
of
the
Earth
;
for
though
he
had
set
up
no
Kingdom
of
his
own
,
yet
he
had
pulled
down
theirs
.
Whereas
he
took
great
care
that
his
Religion
should
give
no
disturbance
to
the
World
,
nor
create
any
reasonable
Jealousies
and
Suspicions
to
Princes
,
who
had
been
very
excusable
for
their
aversion
to
Christianity
,
had
he
invaded
the
Rights
and
Royalties
of
their
Crowns
.
This
makes
it
very
improbable
,
that
our
Saviour
should
make
any
Alterations
in
Civil
Powers
,
or
abridge
the
Rights
of
Soveraignty
;
which
is
so
foreign
to
his
design
of
coming
into
the
World
,
and
so
incongruous
to
the
Person
which
he
sustained
;
and
yet
he
could
not
alter
the
Duties
of
Subjects
,
but
he
must
alter
the
Rights
of
Princes
too
;
he
must
take
away
the
Soveraign
Power
of
Princes
,
at
the
same
time
that
he
makes
it
lawful
for
Subjects
in
any
case
whatsoever
to
resist
.
We
may
safely
then
conclude
,
That
our
Saviour
has
left
the
Government
of
the
World
as
he
found
it
:
He
has
indeed
given
such
admirable
Laws
,
as
will
teach
Princes
to
govern
,
and
Subjects
to
obey
better
;
which
is
the
most
effectual
way
to
secure
the
publick
Peace
and
Happiness
,
to
prevent
the
Oppression
of
Subjects
,
and
Rebellions
against
Princes
:
but
he
has
not
interposed
in
new
modelling
the
Governments
of
the
World
,
whic●
is
not
of
such
consequence
as
some
men
imagine
▪
It
is
not
the
external
form
of
Government
,
but
the
Fatherly
Care
,
and
Prudence
,
an●
Justice
of
Governours
,
and
the
dutiful
Obedience
of
Subjects
,
which
can
make
any
People
happy
.
If
Princes
and
Subjects
be
good
Christians
,
they
may
be
happy
●nder
most
forms
of
Government
;
if
they
be
not
,
they
can
be
happy
under
none
.
Had
our
Saviour
given
Subjects
Liberty
to
Resist
,
to
Depose
,
to
Murder
Tyrannical
Princes
,
he
had
done
them
no
kindness
at
all
;
for
,
to
give
liberty
to
Subjects
to
Resist
,
is
only
to
proclaim
an
Universal
License
to
Factions
and
Seditions
,
and
Civil
Wars
;
and
if
any
Man
can
think
this
su●h
a
mighty
Blessing
to
the
World
,
yet
methinks
it
is
not
a
Blessing
proper
for
the
Prince
of
Peace
to
give
:
But
he
who
instructs
Princ●s
to
Rule
as
God's
Ministers
and
Vicegerents
,
and
to
express
a
Fatherly
Care
and
Concernment
for
the
Happiness
of
their
Subjects
,
and
that
teaches
Subjects
to
reverence
▪
and
obey
their
Princes
,
as
the
Image
of
God
,
and
quietly
submit
and
yield
to
his
Authority
,
and
that
enforces
these
Laws
,
both
on
Princes
and
Subjects
,
in
the
Name
and
Authority
of
God
,
and
from
the
consideration
of
the
future
Judgment
,
when
Princes
who
abuse
their
Power
,
shall
give
an
account
of
it
to
their
great
Master
,
when
Subjects
who
resist
,
shall
receive
to
themselves
Damnation
;
and
those
who
patiently
and
quietly
suffer
for
God's
sake
,
shall
have
their
Injuries
redrest
,
and
their
Obedience
rewarded
;
I
say
,
such
a
person
as
this
takes
a
more
effectual
course
to
reform
the
Abuses
of
the
Civil
Power
,
and
to
preserve
good
Government
in
the
World
▪
than
all
our
wise
Politicians
and
State-menders
,
who
think
to
reform
the
Government
of
the
World
by
some
State-Spells
and
Charms
,
without
reforming
those
who
govern
,
and
those
who
are
governed
.
This
our
Saviour
has
done
,
and
this
is
the
best
thing
that
could
be
done
,
nay
,
this
was
all
that
he
could
do
in
this
matter
.
He
never
usurpt
any
Civil
Power
and
Authority
,
and
therefore
could
not
new
model
the
Government
of
the
World
:
He
never
offers
any
external
Force
and
Compulsion
to
make
Men
obey
his
Laws
,
and
therefore
neither
forces
Princes
▪
to
Rule
well
,
nor
Subjects
to
Obey
;
but
he
has
taken
the
same
care
of
the
Government
of
the
World
,
as
he
has
done
of
all
the
other
Duties
of
Piety
and
Vertue
;
that
is
,
he
has
given
very
good
Laws
,
and
has
threatned
those
that
break
them
with
eternal
punishments
;
and
as
the
Laws
and
Religion
of
our
Saviour
prevail
,
so
will
the
Governments
of
the
World
mend
,
without
altering
the
Model
and
Constitution
of
them
.
2.
But
yet
we
have
some
positive
Evidence
what
our
Saviour
taught
about
Obedience
to
the
Higher
Powers
;
I
shall
give
you
two
Instances
of
it
,
which
are
as
plain
and
express
as
can
be
desired
.
First
,
The
first
is
that
Answer
our
Saviour
gave
to
the
Pharisees
and
Herodians
,
when
they
consulted
together
to
intangle
him
in
his
Talk
,
Mat.
22.15
,
&c.
they
come
to
him
with
great
Ceremony
and
Address
,
as
to
an
infallible
Oracle
,
to
consult
him
in
a
very
weighty
Case
of
Conscience
.
They
express
a
great
esteem
and
assurance
of
his
Sincerity
,
and
Faithfulness
,
and
Courage
,
as
well
as
of
his
unerring
Judgment
,
in
declaring
the
Will
of
God
to
them
.
Master
,
we
know
that
thou
art
true
▪
and
teachest
the
way
of
God
in
truth
,
neither
carest
thou
for
any
Man
,
for
thou
regardest
not
the
person
of
Man
:
that
is
,
thou
wilt
not
conceal
nor
pervert
the
Truth
for
fear
nor
favour
:
and
then
they
propose
an
insnaring
Question
to
him
;
Tell
us
therefore
,
what
thinkest
thou
?
is
it
lawful
to
give
Tribute
to
Caesar
,
or
not
?
They
thought
it
impossible
that
he
should
give
any
Answer
to
this
,
which
would
not
make
him
obnoxious
,
either
to
the
Roman
Governours
,
if
he
denied
that
the
Jews
might
lawfully
pay
Tribute
to
Caes●r
,
or
●o
the
Pharisees
and
people
if
he
affirmed
that
they
might
:
for
there
was
a
very
potent
Faction
among
th●m
,
who
thought
it
unlawful
for
the
Jews
to
own
the
Authority
or
Usurpations
of
any
Foreign
Prince
,
or
to
pay
Tribute
to
him
,
as
to
their
King
▪
They
being
expresly
forbid
by
their
Law
,
to
set
a
stranger
over
them
for
their
King
,
who
is
not
their
Brother
,
(
i.
e.
)
who
is
not
a
natural
Jew
,
Deut.
17.15
.
and
it
seems
they
could
not
distinguish
between
their
own
voluntary
Act
in
chusing
a
Stranger
for
their
King
,
(
which
was
indeed
forbid
by
their
Law
)
and
their
submitting
to
a
Foreign
Prince
,
when
they
were
conquered
by
him
.
Our
Saviour
,
who
knew
their
wicked
intention
in
all
this
,
that
they
did
not
come
with
an
honest
design
to
b●
instructed
in
their
Duty
,
but
to
seek
an
Advantage
against
him
,
expresses
some
indignation
at
it
;
Why
tempt
ye
me
,
ye
Hypocrites
?
But
yet
,
to
return
them
an
Answer
to
that
their
Question
,
he
bids
them
shew
him
the
Tribute-Money
,
that
is
,
the
Money
in
which
they
used
to
pay
Tribute
,
and
enquires
whose
Image
and
Superscription
it
had
;
for
coining
of
Money
was
as
certain
a
Mark
of
Soveraignty
,
as
making
Laws
,
or
the
power
of
the
Sword.
Well
,
they
acknowledg
that
the
Image
and
Superscription
on
the
Tribute-Money
was
Render
therefore
unto
Caesar
the
things
that
are
Caesar's
,
and
unto
God
the
things
that
are
God's
.
The
plain
meaning
of
which
Answer
is
this
,
That
since
by
the
very
Impres●ion
on
their
Money
,
it
is
evident
,
that
Caesar
is
their
Soveraign
Lord
,
they
must
render
to
him
all
the
Rights
of
Soveraignty
,
among
which
,
Tribute
is
one
,
as
St.
Paul
tells
us
,
Render
therefore
unto
all
their
dues
,
tribute
to
whom
tribute
is
due
,
custom
to
whom
custom
,
fear
to
whom
fear
,
honour
to
whom
honour
,
Rom.
13.7
.
Whatever
is
due
to
Soveraign
Princes
,
and
does
not
interfere
with
their
Duty
to
God
,
that
they
must
give
to
Caesar
,
who
at
this
time
was
their
Soveraign
.
In
which
Answer
there
are
several
things
observable
.
1.
That
our
Saviour
does
not
examine
into
2.
That
he
does
not
particularly
determine
what
the
things
of
Caesar
are
,
that
is
,
what
his
Right
is
▪
as
a
Soveraign
Prince
.
Hence
some
men
conclude
,
that
this
Text
can
prove
nothing
;
that
we
cannot
learn
from
it
,
what
our
Saviour's
Judgment
was
in
this
Point
;
that
it
is
only
a
subtil
Answer
,
which
those
who
ask
the
Question
could
make
nothing
of
;
which
was
a
proper
return
to
their
ensnaring
Question
.
This
I
think
is
as
great
a
Reproach
to
our
Saviour
,
as
they
can
well
cast
upon
him
,
that
He
,
who
was
the
Wisdom
of
God
,
the
great
Pro●het
and
Teacher
of
Mankind
,
should
return
as
Sophistical
and
doubtful
Answers
as
the
Heathen
Oracles
and
that
in
a
Case
,
which
required
,
and
would
admit
a
very
plain
Answer
.
It
is
true
,
many
times
our
Saviour
,
when
He
discourst
of
what
concern'd
His
own
Person
,
or
the
Mysteries
of
His
Kingdom
▪
which
were
not
fit
at
that
time
to
be
publisht
in
plain
terms
,
used
a
Mistical
Language
;
as
when
he
called
his
Body
the
Temple
,
or
he
taught
them
by
Parables
,
which
were
not
obvious
at
the
first
hearing
,
but
still
what
he
said
,
had
a
certain
and
determined
sense
,
and
what
was
obscure
and
difficult
,
he
explained
privately
to
his
Apost●es
,
that
in
due
time
they
might
explain
it
to
others
;
but
to
assert
,
as
these
men
must
do
,
that
Christ
gave
them
such
an
answer
as
signified
nothing
,
and
which
he
intended
they
should
understand
nothing
by
,
shews
that
they
are
not
so
civil
to
our
Saviour
as
these
Pharis●es
and
Herodians
were
,
who
at
least
owned
in
compliment
,
Master
we
know
that
thou
ar●
true
.
and
teachest
the
way
of
God
in
Truth
,
neither
carest
thou
for
any
Man
,
for
thou
regard●st
not
the
Person
of
Men.
But
certainly
the
Pharisees
did
believe
,
that
there
was
something
in
our
Saviours
answer
,
for
they
marvelled
,
and
left
him
,
and
went
their
way
:
And
yet
those
who
had
wit
enough
to
ask
such
ensnaring
Questions
,
could
not
be
so
dull
as
to
be
put
off
wi●h
a
Sophistical
Answer
,
(
an
Art
below
the
gravity
of
our
Saviour's
Pers●n
and
Office
)
but
would
have
urged
it
a
little
f●r●her
,
had
they
not
been
sensible
,
that
they
were
sufficiently
answered
,
and
had
nothing
to
reply
.
For
indeed
can
any
thing
be
plainer
than
our
Saviour's
Answer
?
They
ask
him
whether
it
were
lawful
to
pay
Tribute
to
Caesar
?
he
does
not
indeed
in
express
words
say
,
that
they
should
pay
Tribute
to
Caesar
,
but
he
gives
them
such
an
Answer
,
as
withal
convinc'd
them
of
the
Reason
and
Necessity
of
it
.
He
asks
whose
Image
and
superscription
was
on
the
Tribute-Money
;
they
tell
him
Caesars
;
from
whence
he
infers
,
Render
therefore
unto
Caesar
the
things
that
are
Caesar's
.
Therefore
?
Wherefore
?
because
the
Tribute-Money
had
Caesars
Image
on
it
;
therefore
they
must
render
to
Caesar
the
things
that
are
Caesars
;
which
certainly
signifies
that
Tribute
was
one
of
those
things
which
belonged
to
Caesar
,
and
must
be
rendred
to
him
,
as
appeared
by
having
But
then
,
our
Saviour
not
confining
his
Answer
meerly
to
the
Case
of
paying
Tribute
,
but
answering
in
general
,
That
we
must
render
to
Caesar
the
things
that
are
Caesar's
,
extends
this
to
all
the
Rights
of
Soveraign
Princes
,
and
so
becomes
a
standing
Rule
in
all
Cases
,
to
give
to
Caesar
what
is
render
to
Caesar
the
things
which
are
Caesar's
,
w●thout
telling
us
what
1.
That
our
Saviour
did
not
intend
to
mak●●ny
alteration
in
the
Rights
of
Sove●aignty
,
but
what
Rights
he
found
Soveraign
Princes
possest
of
,
he
leaves
them
in
the
quiet
possession
of
;
for
had
he
intended
to
make
any
change
in
this
matter
,
he
would
not
have
given
such
a
general
Rule
,
to
render
to
Caesar
the
things
which
are
Caesar
's
,
without
specifying
what
these
things
are
.
2.
And
therefore
he
leaves
them
to
the
known
Laws
of
the
Empire
,
to
determine
what
is
Soveraign
Power
,
and
as
inseparable
from
the
notion
of
it
,
as
any
thing
can
be
.
So
it
is
acknowledged
by
the
Laws
and
Customs
of
Nations
;
and
so
it
is
determined
by
the
Apostle
St.
Paul
;
as
I
shall
shew
hereafter
.
3.
I
observe
farther
,
That
when
our
Saviour
enjoins
our
Duty
to
our
Prince
,
with
our
Duty
to
our
God
,
render
to
Caesar
the
things
which
are
Caesar
's
,
and
to
God
,
the
things
which
are
God's
.
He
excepts
nothing
from
Caesar's
Rights
,
which
by
the
Laws
of
Nations
is
due
to
Soveraign
Princes
,
but
what
is
a
violation
of
,
and
an
encroachment
on
God's
Right
and
Soveraignty
;
that
is
,
we
must
pay
all
that
Obedience
and
Subjection
to
Princes
,
which
is
consistent
with
our
Duty
to
God.
This
is
the
only
limit
our
Saviour
sets
to
our
Duty
to
Princes
.
If
they
should
command
us
to
renounce
our
Religion
,
and
worship
false
gods
;
if
they
sho●ld
challenge
Divine
Honours
to
themselves
,
as
some
of
the
Roman
Emperors
did
;
this
we
must
not
do
,
because
it
is
to
renounce
Obedience
and
Subjection
to
God
,
who
has
a
more
Soveraign
power
,
and
a
greater
Right
in
us
than
our
Prince
:
But
all
Active
and
Passive
Obedience
,
which
is
consistent
with
a
good
Conscience
towards
God
,
and
required
of
us
by
the
Laws
of
our
Country
,
and
the
essential
Rights
of
Soveraignty
,
is
what
we
owe
to
our
Prince
,
and
what
by
our
Saviour's
Command
we
must
render
to
him
.
This
,
I
hope
,
is
sufficient
for
the
explication
of
our
Saviour's
Answer
to
the
Pharisees
and
Herodians
;
which
evidently
contains
the
Doctrin
of
Obedience
and
Subjection
to
Princes
,
enforced
on
us
by
the
Authority
of
our
Saviour
himself
.
Having
seen
what
the
Doctrin
of
our
Saviour
was
,
let
us
now
consider
his
Practice
:
And
we
need
not
doubt
,
but
our
Saviour
lived
as
he
preacht
.
He
taught
his
Disciples
by
his
Example
,
as
well
as
by
his
Laws
.
His
Life
was
the
best
Comment
upon
his
Sermons
;
was
a
visible
Lecture
of
Universal
Righteousness
and
Goodness
;
and
it
is
impossible
to
conceive
a
more
perfect
and
absolute
example
of
Subjection
and
Non-Resistance
,
than
our
Saviour
has
set
us
.
When
our
Saviour
appeared
in
the
World
,
the
Jews
were
very
weary
of
the
Roman
Yoke
,
and
in
earnest
expectat●on
of
their
Messias
,
who
,
as
they
thought
,
would
restore
the
Kingdom
again
unto
Ifrael
;
and
this
expectation
of
their
Messias
,
whom
they
mistook
for
a
Temporal
Prince
,
made
them
very
apt
to
joyn
with
any
one
,
who
pretended
to
be
the
Messias
,
and
to
rebel
ag●inst
the
Roman
Government
.
Su●h
most
likely
were
Th●●d●s
and
Judas
of
Galilee
,
of
whom
we
have
mention
,
Ast.
5.36
,
37.
an●
it
is
not
impossible
,
but
the
Egyptian
,
who
led
4000
men
into
the
Wilde●n●ss
,
Act.
38.
either
pretended
to
be
the
Messias
,
or
some
fore-runner
of
him
:
to
be
sure
,
such
were
those
false
Christs
,
and
false
P●ophets
,
of
whom
our
Saviour
warns
his
Disciples
,
Mat.
24.23
.
Then
if
any
man
shall
s●y
unto
you
,
Lo
,
here
is
Christ
,
or
there
;
be●ieve
him
not
.
This
being
the
temper
of
the
Jewish
Nation
at
that
time
,
so
extreamly
inclined
to
S●ditions
and
Rebellion
against
the
Roman
Powers
,
how
easie
had
it
been
for
our
Saviour
,
had
he
pleased
;
to
have
made
himself
very
potent
and
formidable
?
How
easie
cou●d
he
have
gained
even
the
Scribes
and
Pharisees
to
his
party
,
(
whose
great
quarrel
was
at
his
meanness
and
poverty
)
would
he
once
have
declared
himself
a
Temporal
Prince
,
and
invaded
the
Throne
?
But
he
was
so
far
from
this
,
that
when
he
perceived
the
people
had
an
intention
to
take
him
by
force
;
and
make
him
a
King
,
he
withdrew
himself
privately
from
them
,
and
departed
into
a
Mountain
himself
alone
,
John
▪
6.15
.
and
yet
I
presume
there
might
have
been
as
many
plau●●ble
preten●es
to
have
justi●ied
a
Rebellion
then
,
as
ever
there
were
in
any
Nation
since
.
He
had
at
that
time
fed
five
thousand
men
besides
women
and
children
,
with
five
barly
loaves
,
and
two
small
fishes
:
and
what
a
formidable
Enemy
would
he
have
been
,
who
could
Victual
an
Army
by
Miracles
,
and
could
,
when
he
pleased
,
conquer
by
the
same
miraculous
Power
also
?
This
the
people
,
whom
he
had
miraculously
fed
,
were
very
sensible
of
,
and
did
hence
conclude
,
That
he
was
the
Prophet
that
should
come
into
the
World
,
and
that
it
was
time
to
take
him
,
and
set
him
upon
the
Throne
:
But
though
our
Saviour
was
indeed
the
Messias
,
yet
he
was
not
such
a
Messias
,
as
they
expected
;
he
was
not
a
Temporal
Prince
,
and
therefore
would
not
countenance
their
Rebellion
against
Caesar
,
though
it
were
to
make
himself
a
King.
It
is
sufficiently
known
,
That
Christ
submitted
to
the
most
unjust
Sentence
,
to
the
most
ignominious
and
painful
death
,
rather
than
resist
the
Higher
Powers
,
though
he
could
so
easily
have
called
for
Legions
of
Angels
to
his
rescue
;
but
he
went
as
a
lamb
to
the
slaughter
,
and
as
the
sheep
before
the
shearer
is
dumb
,
so
he
opened
not
his
mouth
:
when
he
was
reviled
,
he
reviled
not
again
:
when
he
suffered
,
he
threatned
not
,
but
committed
himself
to
him
who
judgeth
righteously
.
He
rebuked
Peter
when
he
drew
his
Sword
in
his
defence
,
and
tells
Pilate
the
reason
why
he
was
so
easily
apprehended
,
and
used
at
their
pleasure
,
without
any
resistance
and
opposition
,
though
he
had
been
formerly
attended
with
such
crowds
of
his
Disciples
;
because
he
was
no
Temporal
Prince
,
and
therefore
did
not
require
his
Disciples
to
fight
for
him
,
as
other
Temporal
Princes
used
to
do
.
Iesus
answered
,
my
Kingdom
is
not
of
this
World
:
if
my
Kingdom
were
of
this
world
,
then
would
my
servants
fight
,
that
I
should
not
be
delivered
to
the
Jews
;
but
now
is
my
Kingdom
not
from
hence
,
Joh.
18.36
.
Which
plainly
shews
,
That
our
Saviour's
subjection
was
not
matter
of
force
and
constraint
,
because
he
wanted
power
to
resist
;
but
it
was
matter
of
choice
,
that
which
was
most
agreeable
to
the
nature
of
his
Kingdom
,
which
was
not
to
be
propagated
by
carnal
Weapons
,
but
by
Suffering
and
Death
.
And
when
our
Saviour
has
set
us
such
an
Example
as
this
,
it
is
wonderful
to
me
,
that
any
,
who
call
themselves
his
Disciples
,
can
think
it
lawful
to
rebel
against
their
Prince
,
and
defend
themselves
from
the
most
unjust
Violence
,
by
a
more
unjust
Resistance
.
But
there
are
few
men
,
who
are
contented
to
follow
Christ
to
the
Cross
;
they
do
not
like
that
part
of
his
Example
,
and
are
willing
to
perswade
themselves
,
that
they
are
not
bound
to
imitate
it
.
And
there
are
two
things
which
I
find
urged
by
some
men
to
this
purpose
,
which
must
be
briefly
considered
.
1.
That
it
is
no
wonder
,
that
Christ
suffered
patiently
and
quietly
,
without
resisting
the
most
unjust
Violence
,
because
he
came
into
the
World
to
die
,
and
to
make
his
Soul
an
Offering
for
Sin.
And
how
could
so
innocent
a
person
die
,
but
by
the
Hands
of
Vnjust
and
Tyrannical
Powers
?
And
it
was
inconsistent
with
his
Design
of
dying
for
Sin
,
to
resist
and
oppose
.
This
is
the
account
our
Saviour
himself
gives
of
his
patient
suffering
.
When
St.
Peter
drew
his
Sword
in
his
defence
,
he
tells
him
,
Thinkest
thou
that
I
cannot
now
pray
to
my
Father
,
and
he
sha●l
pres●ntly
give
me
more
than
twelve
Legions
of
Angels
?
But
how
then
sh●ll
the
Scriptures
be
fulfilled
,
that
thus
it
must
be
?
Mat.
26.43
,
54.
And
the
Cup
which
my
Father
has
given
me
,
shall
I
not
drink
it
?
John
18.11
.
Having
thus
concluded
what
the
Doctrin
and
Example
of
o●r
Saviour
was
,
about
subjection
to
the
higher
Powers
,
let
us
now
consider
the
Doctrin
and
Example
of
h●s
Apostle
St.
Paul
;
not
as
if
the
Authority
and
Example
of
our
Saviour
were
not
sufficient
,
of
it self
,
to
make
a
Law
,
but
stood
in
need
of
the
Confirmation
and
additional
Authority
of
his
own
Apostles
;
but
we
might
justly
suspect
our selves
mistaken
in
the
Meaning
of
our
Saviour's
words
,
or
in
the
Intention
and
Design
of
his
Sufferings
,
had
none
of
his
Apostles
,
who
were
immediately
instructed
by
him●elf
,
and
acquainted
with
the
most
secret
Mysteries
of
this
Kingdom
,
ever
preacht
any
such
Doctrine
as
this
,
of
Subjection
to
Princes
.
And
therefore
to
give
you
the
more
abundant
assurance
of
this
,
I
shall
plainly
shew
you
,
That
the
Apostles
taught
the
same
Doctrin
,
and
imitated
the
Example
of
their
Master
.
St.
Paul
has
as
fully
declared
himself
in
this
matter
,
as
it
is
possible
any
Man
can
do
by
words
,
Rom.
13.1
,
2.
Let
every
Soul
be
subject
unto
the
higher
powers
,
for
there
is
no
power
but
of
God
:
the
powers
that
be
,
are
ordained
of
God.
Whosoever
therefore
resisteth
the
Power
,
resisteth
the
Ordinance
of
God
;
and
they
that
resist
,
shall
receive
to
themselves
Damnation
.
This
is
a
very
express
Testimony
against
Resistance
,
and
therefore
I
shall
consider
it
at
large
;
for
there
have
been
various
Arts
used
to
pervert
every
word
of
it
and
to
make
this
Text
speak
quite
contrary
to
the
Design
and
Intention
of
the
Apostle
in
it
:
and
therefore
I
shall
divide
the
words
into
three
ge●eral
parts
.
1.
The
Doctrine
the
Apostle
instructs
them
in
:
Le●
every
soul
be
subject
to
the
higher
powers
.
2.
The
reason
why
he
proves
and
forces
this
Doctrin
:
For
there
is
no
power
but
of
God
;
the
powers
that
be
,
are
ordained
of
God.
Whoso●v●r
therefore
resisteth
the
Power
,
resisteth
the
Ordinance
of
God.
3.
The
Punishment
of
such
Resistance
:
And
they
that
resist
,
shall
receive
to
themselves
Damnation
.
1.
I
shall
begin
with
the
Doctrin
,
That
every
Soul
must
be
subject
to
the
higher
powers
.
And
here
are
three
things
to
be
explained
:
1.
Who
are
contained
under
this
general
expression
of
every
soul.
2.
Who
are
meant
by
the
higher
Powers
.
3.
What
is
meant
by
being
subject
.
1.
Who
are
contained
under
this
general
expression
of
●v●ry
soul
,
which
by
an
ordinary
Hebraism
,
signifies
every
man
;
for
M●n
is
a
compounded
Creature
of
Body
and
Soul
,
and
either
part
of
him
is
very
often
in
Scripture
put
for
the
whole
.
Some●imes
Flesh
,
and
sometimes
Soul
signifies
the
Man
;
and
when
eve●y
soul
is
opposed
to
the
higher
powers
,
it
must
sig●ifie
all
Men
,
of
what
Rank
or
Condition
soever
they
be
,
who
are
not
invested
with
this
higher
Power
.
Popes
and
Bishops
,
and
Bishops
and
Priests
,
as
well
spiritual
as
secular
persons
;
the
whole
Body
of
the
people
,
as
well
as
every
single
Individual
:
for
,
when
every
Soul
is
commanded
to
be
subject
,
without
any
exception
or
limitation
,
this
must
reach
them
in
all
capacities
and
conditions
.
The
design
of
the
Apostle
,
as
you
shall
hear
more
presently
,
was
to
forbid
all
Resistance
of
Soveraign
Princes
;
and
had
he
known
of
any
men
,
who
might
lawfully
r●sist
,
he
ought
not
to
have
exprest
it
in
such
general
terms
,
as
to
forbid
all
without
exception
.
Had
St.
Paul
known
the
Prerogative
of
St.
Peter
,
and
his
Successors
the
Bishops
of
Rome
,
would
he
have
written
to
the
C●ristians
of
Rome
,
to
be
subje●t
to
their
Emperors
,
without
making
any
provision
for
the
greater
Authority
of
their
Bishops
?
The
reason
he
assigns
why
every
soul
must
be
subject
to
the
higher
Powers
,
is
,
Becaus●
all
powers
are
of
God
;
so
that
whosoever
is
bound
to
be
subject
to
God
,
must
be
subject
to
their
Prince
,
who
is
in
God's
stead
.
And
this
,
I
think
,
will
reach
the
Pope
of
Rome
,
as
well
as
any
private
Christian
;
unless
he
will
pretend
to
have
more
Authority
on
Earth
than
God
himself
has
;
for
the
Prince
has
God's
Authority
,
and
therefore
cannot
be
resisted
,
but
by
a
greater
Authority
than
God's
.
And
,
by
the
same
reason
,
if
the
whole
Body
of
the
people
be
subject
to
God
,
they
must
be
subject
to
their
Prince
too
,
because
he
acts
by
God's
Au●hority
and
Commission
.
Were
a
Soveraign
Prince
the
Peoples
Creature
,
that
might
be
a
good
Maxim
:
Rex
major
singulis
,
sed
minor
universis
;
that
the
King
is
greater
than
any
particular
Subject
,
but
less
than
All
together
:
but
if
he
be
God's
Minister
,
he
is
upon
that
account
as
much
greater
than
All
,
as
God
is
.
And
that
the
whole
Body
of
the
People
,
all
together
,
as
well
as
one
by
one
,
are
equally
concerned
in
this
Command
,
of
being
subject
to
the
Higher
Powers
,
is
evident
,
from
this
consideration
:
That
nothing
less
than
this
will
secure
the
Peace
and
Tranquility
of
Human
Societies
:
The
Resistance
of
single
persons
is
more
dangerous
to
themselves
than
to
the
Prince
,
but
a
powerful
Combination
of
Rebels
is
formidable
to
the
most
puissant
Monarchs
.
The
greater
number
of
Subjects
rebel
against
their
Prince
,
the
more
too
they
distress
his
Government
,
and
threaten
his
Crown
and
Dignity
,
and
his
Person
and
Authority
be
sacred
,
the
greater
the
Violence
is
which
is
offered
to
him
,
the
greater
is
his
Crime
.
Had
the
Apostle
exhorted
the
Romans
after
this
manner
:
Let
no
private
and
single
man
be
so
foolish
,
as
to
rebel
against
his
Prince
,
who
will
be
too
strong
for
him
;
but
if
you
can
raise
sufficient
Forces
to
oppose
against
him
;
if
you
can
all
consent
to
depose
or
murder
him
,
this
is
very
innocent
▪
and
justifiable
,
nay
,
an
Heroical
Atchievement
,
which
becomes
a
free
born
people
:
How
would
this
secure
the
Peace
and
Quiet
of
the
World
?
How
would
this
have
agreed
with
what
follows
,
That
Princes
are
advanced
by
God
,
and
that
to
resist
our
Prince
,
is
to
resist
the
Ordinance
of
God
,
and
that
such
men
shall
be
severely
punisht
for
it
,
in
this
World
or
the
next
?
For
,
can
the
Apostle
be
thought
absolutely
to
condemn
Resistance
,
if
he
makes
it
only
unlawful
to
resist
,
wh●n
we
want
power
to
conquer
?
Which
yet
is
all
that
can
be
made
of
it
,
if
by
every
soul
,
the
Apostle
means
only
particular
men
,
not
the
united
force
and
power
of
the
Subjects
.
Nor
can
there
be
any
Reason
assigned
,
why
the
Apostle
should
lay
so
strict
a
Command
on
particul●r
Christians
,
to
be
subject
to
the
higher
Powers
,
which
does
not
equally
concern
whole
Na●ions
;
for
if
it
can
ever
be
lawful
for
a
whole
Nation
to
resist
a
Prince
,
it
may
,
in
the
same
circumstances
,
be
equally
lawful
f●r
a
particular
man
to
do
it
.
If
a
Nation
may
conspire
against
a
Prin●e
,
who
invades
their
Rights
,
their
Liberties
;
or
their
Religion
,
why
may
not
any
Man
,
by
the
same
Reason
,
resist
a
Prince
,
when
his
Rights
and
Liberties
are
invaded
?
It
is
not
so
safe
and
prudent
indeed
,
for
a
private
man
to
resist
▪
as
for
great
and
powerful
numbers
;
but
this
makes
Resistance
only
a
Matter
of
Discretion
,
not
of
Conscience
:
If
it
be
lawful
for
th●
whole
Body
of
a
Nation
to
resist
in
such
Cases
,
it
must
be
equally
lawful
for
a
particular
man
to
do
it
;
but
he
does
it
at
his
own
peril
,
when
he
has
only
his
one
single
force
to
oppose
aga●nst
his
Pri●ce
.
So
that
our
Apostle
must
forbid
Resistance
in
all
or
none
;
for
,
single
persons
do
not
use
to
resist
or
rebel
,
or
there
is
no
grea●
danger
to
the
Publick
if
they
do
;
but
the
Authority
of
Princes
,
and
the
Security
of
publick
Government
,
is
only
endangered
by
a
Combination
of
Reb●ls
,
when
the
whole
Nation
,
or
any
considerable
part
for
numbers
,
power
,
and
in●erest
,
take
Arms
against
their
Prince
.
If
Resistance
of
our
Prince
be
a
sin
,
it
is
not
the
less
,
but
the
grea●er
sin
,
the
greater
,
and
the
more
formidable
,
the
Resistance
is
;
and
it
would
very
much
unbecome
the
Gravity
and
Sacredness
of
an
Apostolical
Precept
,
to
enjoin
sub●ection
to
private
Christians
,
who
dare
not
,
who
cannot
resist
alone
,
but
to
leave
a
powerful
Combination
of
Rebels
at
liberty
to
resist
:
so
that
every
Soul
,
must
signifie
all
Subjests
,
whether
single
or
united
:
for
,
whatever
is
unlawful
for
every
single
person
,
considered
as
a
Subject
,
is
unlawful
for
them
all
together
;
for
the
whole
Nation
is
as
much
a
Subject
to
the
higher
Powers
,
as
any
single
man.
Thus
I
am
sure
it
is
in
our
Government
,
where
Lords
and
Commons
assembled
in
Parliament
own
themselves
the
Subjects
of
the
King
,
and
have
by
publick
Laws
disclaimed
all
Power
of
raising
any
War
,
either
offensive
or
defensive
against
the
King.
Having
heard
what
St.
But
St.
Peter
having
,
by
our
Saviour's
Reproof
,
and
his
own
dear-bought
Experience
,
learnt
the
Evil
of
Resistance
,
neve●
drew
his
Sword
more
,
and
took
great
care
to
instruct
Christians
,
not
to
do
so
;
1
Pet.
2.13
,
14
,
15
,
16.
Submit
your selves
to
every
Ordinance
of
Man
,
for
the
Lord's
sake
,
whether
it
be
to
the
King
,
as
supreme
;
or
unto
Governours
,
as
to
them
that
are
sent
by
him
,
for
the
punishment
of
evil-doers
,
and
for
the
praise
of
them
that
do
well
.
For
so
is
the
will
of
God
,
that
with
well-doing
ye
may
put
to
sil●nce
the
ignorance
of
foolish
men
.
As
free
,
and
not
using
your
liberty
as
a
cloak
of
maliciousness
,
but
as
the
s●rvants
of
God.
This
is
the
very
same
Doctrin
which
St.
Paul
taught
the
Romans
:
Let
every
soul
be
subj●ct
to
the
higher
powers
;
for
the
same
word
is
used
in
the
Original
,
and
therefore
to
submit
,
and
to
be
subject
,
is
the
same
thing
,
which
,
as
St.
Paul
tells
us
,
signifies
Non-Resistance
;
only
St.
Paul
speaks
of
not
resisting
the
Higher
Powers
;
that
is
,
Emperors
and
Soveraign
Princes
,
herein
including
all
those
who
act
by
their
Authority
;
S.
Peter
,
to
prevent
all
Cavils
and
Exceptions
,
distinctly
mentions
both
,
That
we
must
submit
to
all
humane
Power
and
Authority
,
not
only
to
the
King
as
Supreme
,
that
is
,
in
St.
Higher
Powers
,
to
all
Soveraign
Princes
,
who
are
invested
with
the
supreme
Authority
;
but
also
to
those
who
are
sent
by
him
,
who
receive
their
Authority
and
Commission
from
the
Soveraign
Prince
.
St.
Paul
tells
us
at
large
,
That
all
Power
is
of
God
,
and
that
the
power
is
the
Minister
of
God
;
and
he
that
resisteth
the
power
,
resisteth
the
ordin●nce
of
God
;
and
therefore
we
must
needs
be
subjest
,
not
only
for
Wrath
,
(
that
is
,
for
fear
of
being
punisht
by
Men
)
but
also
for
Conscience
sake
,
out
of
reverence
to
God
,
and
fear
of
his
Judgment
.
This
St.
Peter
comprises
in
one
word
,
which
includes
it
all
▪
Submit
your self
to
every
Ordinance
of
Man
,
for
the
Lord's
sake
:
for
,
How
is
God
concerned
in
our
Obedience
to
Princes
,
if
they
be
not
his
Ministers
,
who
are
appointed
and
advanced
by
him
,
and
act
by
his
Authority
,
and
if
it
be
not
his
Will
and
Command
that
we
should
obey
them
?
and
therefore
he
adds
,
For
this
is
the
will
of
God
,
that
with
well-doing
,
(
that
is
by
obedience
and
subjection
to
Princes
)
ye
may
put
to
silence
the
ignorance
of
foolish
men
;
that
is
,
that
you
may
put
to
silence
those
foolish
men
,
who
ignorantly
accuse
you
,
as
fond
of
Changes
,
and
troublesome
and
dangerous
to
Government
.
But
then
,
St.
Peter
observing
,
that
Christian
Liberty
was
made
a
pretence
for
Seditions
and
Treasons
,
he
cautions
them
against
that
also
;
As
free
,
but
not
using
your
liberty
for
a
cloak
of
maliciousness
;
that
is
,
to
cover
and
excuse
such
wickedness
as
Rebellion
against
Princes
,
but
as
the
servants
of
God
:
You
must
remember
whatever
Freedom
Christ
has
purchased
for
you
,
he
has
not
delivered
you
from
Obedience
and
Subjection
to
God
;
you
are
His
servants
still
,
and
therefore
must
be
subject
to
those
,
who
receive
their
Power
and
Authority
from
God
,
as
all
Soveraign
Princes
do
.
This
is
as
plain
,
one
would
think
,
as
words
can
make
it
;
but
nothing
can
be
so
plain
,
but
that
Men
,
who
are
unwilling
to
understand
,
and
who
set
their
wits
on
work
to
avoid
the
force
and
evidence
of
it
,
may
be
able
to
find
something
to
say
,
to
deceive
themselves
,
and
those
who
are
willing
to
be
deceived
:
and
therefore
it
will
be
necessary
to
consider
what
false
Colours
some
men
have
put
upon
these
words
,
to
elude
and
baffle
the
plain
scope
and
design
of
the
Apostle
in
them
.
As
,
first
,
they
observe
,
that
St.
Peter
calls
Kings
and
subordinate
Governours
an
Ordinance
of
Man
,
or
a
human
Creature
,
and
from
hence
they
conclude
,
that
Kings
are
only
the
Peoples
Creatures
;
they
are
made
by
the
people
,
and
receive
their
Power
from
them
,
and
therefore
are
accountable
to
them
if
they
●●use
their
Power
.
In
answer
to
this
,
we
may
consider
,
1.
That
this
Interpretation
of
St.
there
is
no
power
but
of
God
,
the
powers
that
be
,
are
ord●ined
of
God
;
but
,
according
to
this
Exposition
of
Hu●an
Creature
,
or
the
Ordin●nce
of
Man
,
there
is
no
power
of
God
,
but
all
pow●r
is
derived
from
the
people
.
Kings
and
Princes
may
be
chosen
by
Men
,
as
it
is
in
Elective
Kingdoms
,
and
as
it
was
at
that
time
in
the
Roman
Empire
,
but
they
receive
their
power
from
God
:
and
thus
St.
Paul
▪
and
St.
Peter
may
be
reconciled
.
But
to
affirm
,
That
St.
Peter
calls
Kings
an
Ordinance
of
Man
,
because
they
receive
their
ower
and
Authority
from
Men
,
is
an
irreconcilable
contradiction
to
St.
Paul
,
who
affirms
,
That
they
●eceive
their
power
from
God
;
That
they
are
God's
,
and
not
the
peoples
Ministers
.
Now
,
though
St.
Peter
and
St.
Paul
did
once
differ
upon
a
matter
of
Prudence
,
it
would
be
of
ill
consequence
to
Religion
,
to
make
them
differ
in
so
material
a
Doctrine
as
this
is
;
and
yet
there
is
no
way
to
reconcile
them
,
but
by
expounding
St.
2.
St.
Peter
exhorts
them
to
submit
to
every
Ordinance
of
Man
;
for
the
Lord's
sake
;
which
plainly
signifies
,
that
whatever
hand
Men
may
have
in
modelling
Civil
Governments
,
yet
it
is
the
Ordinance
of
God
,
and
Princes
receive
their
power
from
him
.
For
it
is
no
act
of
Disobedience
to
God
,
to
resist
our
Prince
,
nor
of
Obedience
to
God
to
submit
to
him
,
if
he
does
not
derive
his
power
from
God
,
and
act
by
his
Authority
and
Commission
;
especially
in
such
cases
,
when
he
opposes
the
Government
of
God
,
and
the
Interest
of
Rel●gion
,
and
oppresses
not
only
God's
Creatures
,
but
his
most
faithful
and
obedient
People
,
who
are
his
peculiar
care
and
charge
:
In
such
cases
as
these
,
if
Princes
do
not
receive
their
power
from
God
,
they
are
oppo●●te
and
rival-powers
,
and
we
can
no
more
submit
to
them
for
God's
sake
,
than
we
can
submit
to
a
Reb●l
,
for
the
sake
of
—
that
is
,
out
of
Duty
and
Loyalty
to
our
Natural
Prince
.
And
therefore
,
when
the
Apostle
exhorts
them
,
for
God's
sake
,
to
submit
to
their
King
,
he
plainly
supposes
what
St.
Paul
did
particularly
express
,
That
Kings
receive
their
p●wer
from
God
,
and
therefore
are
God's
Ministers
,
even
when
they
abuse
their
power
;
and
he
that
resists
,
resists
the
Ordinance
and
Authority
of
God.
3.
But
suppose
we
should
grant
,
That
when
St.
Peter
calls
Kings
the
Ordinance
of
Man
,
he
means
,
That
they
receive
their
Power
and
Authority
from
Men
;
yet
I
cannot
see
what
good
this
will
do
them
;
for
he
plainly
disowns
their
consequence
,
That
therefore
Princes
are
accountable
to
the
people
,
as
to
their
Superiors
,
and
may
be
resisted
,
deposed
,
and
brought
to
condign
punishment
,
if
they
abuse
this
power
;
as
will
appear
from
these
two
Observations
.
1.
Tha●
He
gives
the
King
the
Title
of
Supreme
,
who
is
above
them
all
,
and
is
invested
with
the
supreme
and
soveraign
power
.
Now
,
the
supreme
power
,
in
the
very
notion
of
it
,
is
i●resistible
and
unaccountable
;
for
otherwise
it
is
not
supreme
▪
but
subject
to
some
superiour
Jurisdiction
;
which
,
it
is
ev●dently
known
,
the
Roman
Emperors
,
of
whom
the
Apostle
here
speaks
,
were
not
.
And
,
2.
That
he
requires
Subjection
to
this
Human
Ord●nance
;
which
,
as
appears
from
St.
Paul
,
signifies
Non-Resistance
:
so
that
tho'
we
should
grant
,
that
the
King
derives
his
Power
from
the
people
,
yet
,
it
seems
,
God
confirms
and
establishes
the
Crown
on
his
Head
,
and
will
not
suffer
people
to
take
it
off
again
,
when
the●
please
.
A
Seasonable
Admonition
to
our
new
Dissenters
.
LET
us
have
a
care
of
our
Zeal
,
that
we
may
not
mistake
an
earthly
Fire
,
which
burns
and
consumes
,
for
that
Divine
and
harmless
flame
,
which
is
kindled
at
God's
Altar
.
A
true
Zeal
for
Religion
is
nothing
more
,
nor
less
,
than
such
a
hearty
Love
for
it
,
as
makes
us
very
diligent
in
the
practice
of
it
our selves
,
and
very
industrious
to
promote
the
knowledg
and
practice
of
Religion
in
the
World
,
by
all
lawful
and
prudent
means
.
A
true
Christian
Zeal
will
not
suffer
us
to
transgress
the
strict
bounds
of
our
Duty
to
God
,
or
of
our
Duty
to
Men
,
especially
to
Kings
and
Princes
,
whatever
flattering
prospect
of
Advantage
it
may
give
.
To
lye
,
to
forswear
our selves
,
to
hate
and
revile
each
other
;
to
reproach
and
libel
Governours
in
Church
and
State
;
to
stir
up
or
countenance
,
with
the
least
thought
,
any
seditious
practices
against
the
King
or
Government
,
is
not
a
Zeal
for
God
,
nor
for
Religion
;
for
,
this
Wisdom
is
not
from
above
,
but
is
earthly
,
sensual
,
and
devilish
;
for
where
Strife
and
Contention
is
,
there
is
C●nfusion
,
and
every
evil
work
.
Let
us
be
wary
how
we
begin
to
entertain
,
or
to
whisper
our
Discontents
;
how
we
begin
to
listen
to
Suspicions
of
our
Prince
,
or
of
his
Government
,
and
to
hear
with
pleasure
any
scandalous
stories
or
reflections
on
either
.
GOD
,
of
His
infinite
Mercy
,
preserve
our
King
and
Queen
,
and
these
Kingdoms
,
our
Liberties
,
Laws
,
and
Religion
,
from
the
wicked
Conspiracies
of
all
our
Enemies
.
Which
is
the
last
thing
I
shall
recommend
to
you
,
to
praise
God
for
his
Preservation
of
our
King
hitherto
,
and
earnestly
beg
,
that
the
same
Providence
would
still
watch
over
him
for
the
time
to
come
.
Let
us
bless
God
,
and
let
us
honour
our
King
,
and
receive
him
with
Joy
and
Thanksgiving
,
as
a
new
Gift
and
Present
from
the
hands
of
God.
When
we
are
heartily
thankful
for
the
Mercies
we
have
already
received
,
this
will
ma●e
our
Prayers
more
effectual
for
the
continuance
of
them
.
O
Lord
▪
save
the
King
and
Queen
,
who
putteth
their
Trust
in
thee
;
send
them
help
●rom
thy
Holy
Place
,
and
evermore
mightily
defend
them
:
let
their
Enemies
have
no
advantage
against
them
,
nor
the
Wicked
approach
to
hurt
them
.
Which
God
of
His
infinite
Mercy
grant
,
through
our
Lord
Jesus
Christ
,
to
whom
,
with
the
Father
,
&c.
FINIS
.