And they are one of those many rules prescribed in this latter part of the chapter, for the right ordering of a Christian conversation, that it might be blameless and inoffensive.

For, though it were both the primitive principle and practice, in all lawful things to yield ready obedience to the will and command of their magistrates; and, in all unlawful, cheerfully to devote themselves to sufferings: yet, as appears by their Apologies, they were clamoured against by the Heathens, as heady and seditious, authors and leaders of factions, disturbers of the public peace and pestilent enemies to the state.

This accusation was altogether undeserved; and indeed incongruous, both to their temper, and the rules of their profession. It was a very unlikely thing, that THEY should aim at worldly greatness, whose first entrance into Christianity was the renouncing of the world: that THEY should embroil the state in rebellion against their prince, who never lift up their hands, but in prayers to God for him that THEY should intend to get the sovereignty and dominion to themselves, who never thought of any other, crown but of martyrdom; and that, which followed upon it, of glory. They were not such martial and fighting Christians, as the men of our times.

And we may well wonder, if this generation, who have been so hot and fiery about little circumstances; and thought the debate of a rite, or the mode of discipline, cause enough to warrant arms, and blood, and the ruins of kingdoms; if they had lived in those Primitive and Apostolical Days, how they would have comported themselves under the tyranny and cruelty of their heathen emperors. Certainly, if only a conceit and fancy of superstition could now levy armies, and draw out the sword against those, who were acknowledgedly of the same doctrine and faith with themselves; who held the same Profession, the same Baptism, the same Head, the same God, the Father of all, and agreed in all the substantials of one and the same Religion; we may well think that they would have flown out into all the extremities of blood and violence, when no other choice lay before them, but either death or idolatry. Those, who could now think it lawful to depose and murder a Christian King, would, no doubt, have thought it meritorious to assassinate a Pagan Persecutor. The Church had been then militant in another sense than it was: and Christ might have had many Hectors, but few martyrs.

No, the mild and calm spirit of the Gospel taught them

otherwise, Flying or dying was their only refuge; and prayers and tears, their only weapons. To read the histories of those first days of the Church, is but to wade so far in blood. Such multitudes perished, of each sex, of all ages, by wild beasts, by fire, by the cross, by the sword, by all the witty cruelties* that rage could invent or power execute, that it is a wonder there were persecutors enough to destroy them; and a far greater wonder, that there were any left to succeed in the profession of the same faith.

But it was here true, what one of them said, Sanguis martyrum est semen Ecclesiæ: "The blood of martyrs is the seed of the Church +:" whence sprung up such a numerous company of Confessors, as, by their invincible patience, not by opposition and resistance, wearied out their tormentors; who had not strength enough to inflict, what the Christians had strength enough to suffer. Yea, so thick was this seed sown, that St. Jerom assigns no less than the blood of five thousand martyrs to every day in the year; only excepting the first of January from so deep a Rubrick.

And that, which I cannot but account the hardest and sorest trial of their patience, was, that whensoever it pleased Almighty God to send any notable plague upon the world, as sickness, or drought, or famine; whensoever the sea or rivers broke out, or a worse deluge of barbarous and savage nations broke in upon the Roman confines, straight the outcry of the rabble was, Christianos ad leones: "Away with the Christians to the lions:" as Tertullian witnesseth in his "Apologetic :" straight the anger of the gods must be appeased with the blood of Christians, who, for refusing to sacrifice, must themselves be made victims,

Now, though it be a great provocation to become turbulent and seditious, when men are causelessly suspected, and punished as such already: yet, saith our Apostle, though you are so dealt with, spoken against, and persecuted as evildoers, herein shew yourselves to be Christians, who aim at greater matters than what your emperors are jealous you will attempt to take from them; and be not only victorious in your constancy under

* Quid sentis de carne cum suppliciis erogatur, enisa reddere Christo vicem moriendi pro ipso, et quidem per eandem crucem sæpe, nedum per atrociora quoque ingenia pœnarum? Tertul. de Resurrect.

+ Ligabantur, includebantur, cædebantur, torquebantur, urebantur, laniabantur, trucidabantur, et mulțiplicabantur. Aug. de Civit. Dei. 1, xxii. c. 6, Hieron. Epistol. ad Chromatium et Heliodorum.

sufferings, but loyal also in your obedience under suspicions and false accusations. Though they speak against you as evildoers, as it is v. 12. yet submit yourselves to every ordinance of man, for the Lord's sake.

The words contain in them;

An authoritative Command of obedience: Submit your
selves.

The Object, to which this obedience must be yielded:
Every Ordinance of Man.

The Division of this ordinance of man into supreme and
subordinate: Submit to the King, as supreme; and to
Governors sent by him, as subordinate.

The Duty of all governors, and the end of all government expressed and that is, The punishment of evildoers, and the praise of them that do well.

The Motive, which enforceth this exhortation and command: Submit to them for the Lord's sake.

There are but two terms in the text, which require explication.

The one is, what is meant by every Ordinance of Man. The other, what force lies in that abjuring expression, for the Lord's sake.

As to the former; Every Ordinance of Man may be taken, either, 1. For every Edict and Constitution, every Law and Command, which issues forth from those who are in authority over us called, therefore, an ordinance of man, because envigorated by human authority. Or, 2. It may be taken for Magistrates themselves. And, indeed, thus it ought to be understood in this place. And so the sense is this; Whatsoever lawful form of magistracy or government you live under, Submit yourselves unto it. And it is here called an Ordinance of Man, κτισις ανθρωπινή, a human creature; not as though magistracy were only a human invention, or a creature of man's making: for, so, St. Peter should contradict St. Paul, who tells us, Rom. xiii. 1,2. There is no power but of God: the powers, that be, are ordained of God. And he, that resisteth the power, resisteth the ordinance of God. But yet this ordinance of God is here called an ordinance of man, both because it is appointed among men and for the good of men; and because, likewise, the several forms of government were at first modelled, as human prudence and convenience dictated, Magistracy is an ordinance of God, in respect of its original institution; but it is an ordi

nance of man, in respect of its particular constitution and modification.

Then, as for the motive, Submit yourselves for the Lord's sake; this can bear no other sense, than upon the account of God's command, as you would do an acceptable service to him. And it is tantamount to that other place, Rom. xiii. 5. Ye must needs be subject, not only for wrath, i. e. for fear of the prince's wrath, and the direful effects that may follow upon it in case of disobedience; but also for conscience sake, i. e. because of those obligations, which lie upon conscience from God's commands. For nothing can be done for conscience sake, which is not done out of respect to God's authority; who is the only supreme Lord of Conscience, and hath strictly bound it to all duties of submission to his under-officers and vicegerents upon earth: so that disobedience to the ordinance of man rests not there, but becomes rebellion against God himself. Princes rule by virtue of God's commission and authority: they are his lieutenants in the world; and, therefore, to disobey them, is to rebel against that sovereign and divine authority by which they reign.

Hence, therefore, let us observe; That obedience to earthly kings and governors is a duty we owe to them; and not to them only, but to the Great King and Governor of Heaven and Earth. Submit yourselves for the Lord's sake.

Man was at first created after the image and similitude of God; and one great part of that image consisted in his dominion. over the creatures. But kings, in this particular, approach much nearer unto the divine resemblance, and have fairer strokes of this image drawn upon them, than any other men: they are raised in power and sovereignty, not only over the brute and irrational creatures, as others are, but over men themselves; and are lords of those, who are lords of the world. As Adam was therefore like unto God, because inferior to none but him; so are they. The image of divinity is so conspicuous in their dominion and sovereignty, that, upon this very account alone, God takes them into co-partnership of that glorious name, whereby himself is known: Ps. lxxxii. 6. I have said, Fe are gods: whatsoever they be for other endowments, whether vir, tuous or vicious, persecutors or favourers of religion; yet, in respect of sovereignty and dominion, they are the visible and lively images and portraits of God upon earth. Now as a contumely or dishonour done to the image or statue of a man, re, dounds only to the dishonour of the person whom it represents

(and therefore states, to punish those, who are either dead or fled out of their reach, have been oftentimes known to execute their pictures) so it is here: disobedience to the lawful magistrate reflects contempt upon God himself, whose image the magis trate is; and, by despising government, and speaking evil of dignities, men only invent a way how they may rebel against and depose God in effigy.

. But it is not my design to make a panegyric, in magnifying kingly power; but rather to give some instructions concerning that submission and obedience, which we owe unto it upon the command of God.

Never, certainly, was it more needful than now, rightly to state how far and upon what grounds we are obliged to obey the powers that God hath set over us. Which possibly we may gain some light to discern, by a thorough sifting of these following distinctions.

We must distinguish of Rulers:

For they are either Lawful Magistrates or Usurpers. And, blessed be God, that we may now, without danger, make such a distinction as this is.

As they, so their Commands may be either lawful or unlawful.

Obedience to their lawful commands may be considered as due, either in point of Prudence, or else in point of Conscience.

Obedience in point of conscience, is either Active, in performing what is required; or Passive, in suffering what is threatened.

I. Out of these Distinctions, I shall form several PROPOSITIONS, resolutory, as I hope, to my subject in hand.

i. NO SUBJECTION IS DUE TO AN UNLAWFUL AND USURPING POWER, UPON GOD'S COMMAND AND FOR CONSCIENCE SAKE.

Some, of late years, who have been mighty loth to dispute titles against their present interest and advantage, have earnestly opposed this assertion; affirming that usurped power, though it be unlawful in the acquisition, yet becomes so far lawful when acquired, as to oblige conscience itself to submission. A strange and absurd opinion this! as if that became lawful by being accomplished, which was wicked and sinful in being but attempted. Then must prosperous wickedness hereafter be taken for virtue;