For Magiftracy is the Ordinance of GOD; the Ordinance of GOD: nation. 161 Rom. XIII. 2. 2. Whofoever therefore original and univerfal Governor. He therefore Sect. 29. refifteth the Power, refifteth who, by an unjust Resistance, endeavours to conAnd they that refift, fhall found thefe Ranks, and fets himself, as it were, receive to themselves Dam- in array (b) against the Authority, of which Magiftrates are poffeffed (c), withstands the Difpofition of GOD for the publick Peace and Order: And they who withstand fo wife and beneficial an Appointment, shall receive to themselves Condemnation, not only from the civil Powers they injure, but from the fupreme Sovereign whose Laws they break, and whofe Order they endeavour to reverse. 3 For Rulers are not a Terror to good Works, but to And indeed the good Purposes, to which Ma- 3 (b) Sets himself, &c.] This feems the most direct Import of allaccouevos, which may allude to the Word layusva, ranged or marshalled by GOD, used above with Refpect to the Magiftrate, ver. 1. a (c) Authority of which Magiftrates are poffeffed.] Bishop Hopkins lays great Strefs on the Word gea, here used, as fignifying a lawful Authority, and incapable of being applied to Ufurper; and in Pursuance of this, has taken fome Pains to fhew, that the Power of the Roman Emperors in the Apostle's Time was not ufurped, the People having given up their original Rights to the Senate, and the Senate to the Emperors. But as this is a very abftruse Question and the pretended Evidence for it very flender and exceptionable, and fo far as I can judge, quite unfatisfactory; so it is certain, that ea is fometimes applied to an ufurped Authority, being applied to the Power of Satan. Acts xxvi. 18. Eph. ii. 2. Compare Eph. vi. 12. Col. i. 13. Chap. ii. 15. Rev. xiii. 2, 4, 5. to which feveral other Inftances might be added. But the natural and candid Interpretation, propofed above, needs_not the Support of fuch a Criticism, and frees us from the endless Embarraffment of the Question of a King de Jure and de Facto. I fhould think it unlawful to refift the most unjuft Power, that can be imagined, if there was a Probability only of doing Mischief by it. (d) Are not a Terror to good Works, &c.] If Circumftances arife in which this Argument is not applicable, it is reasonably to be taken for granted, that the Apostle did not intend here to pronounce concerning fuch Cafes. Nothing can be faid for interpreting these Paffages in Favour of unlimited paffive Obedience, which will not prove any Refiftance of a private Injury unlawful, by the Authority of our Lord's Decifion, Mat. v. 39, 40. And this would fubvert the great Foundation of Magiftracy itself, which is appointed by Force to ward off, and prevent, or avenge, fuch Injuries. But it was very prudent in the Apostle, not to enter into any Question relating to the Right of Refiftance in fome extraordinary Cases ; as thofe Cafes are comparatively few, and as the juft Decifions which could have been given on that Subject, might poffibly have been misrepresented, to his own Detriment, and that of the Gospel. The general Laws of Benevolence to the whole, fo ftrongly afferted in this Context, are in particular Cafes to determine; and all particular Precepts, in whatever univerfal Terms they are delivered, are always to give Way to them. 1 VOL. IV. X (e) In 162 Sect. 3. 29. to the evil. Wilt thou then not be afraid of the Power? Do that which is good, and thou wilt have Praife of the fame: 4 For he is the Minifter is Evil, be afraid; for he And is appointed for the general Good. former, by punishing the latter. Wouldst thou not therefore be afraid of the high Authority, with Rom. XIII. which they are invested? Do that which is Good, and thou fhalt, according to the general Courfe of Administration, have not only Protection, but Praise and Refpect from it (e). This, I fay, may reasonably be expected, and will be the Cafe, where the Magiftrate understands himself, and his Office: For he is, according to the original Appointment, to be confidered as elevated above his Fellow-men, not for his own Indulgence, Dominion, and Advantage, but that he might be to thee, and to all the reft of his Subjects, as the Servant and Inftrument of GCD for 4 thine and the publick Good. But if thou doft that, which is Evil, and fo makeft thyfelf the Enemy of that Society, of which he is the Guardian, thou haft indeed Reason to be afraid: For be boldeth not the Sword of Juftice, which GOD hath put into his Hand, in vain (f). It was given him for this very Purpose, that he might fmite Malefactors, and thereby preferve Peace and Order in his Dominions. And in doing it, he is to be regarded, not as acting a fevere and oppreffive Part, but as the Servant and Subftitute of GOD: an Avenger appointed, in his Name, to [execute,] not his own perfonal Refentment, but the Wrath of a righteous Providence, against him that doth Evil, in Instances wherein it would be highly improper to leave that avenging Power in the Hands of private, injured Per5 fons. Therefore, when this is confidered, Piety, as well as Prudence, and human Virtue, will of GOD to thee for Good. But if thou do that which beareth not the Sword in vain: For he is the Minifter of GOD, a Revenger to execute Wrath upon him that doeth Evil. 5 Wherefore ye muft needs (e) In the general Courfe of Administration, &c.] As it is certain, the Cafe often is otherwife, and was particularly fo with Refpect to Nero, under whom this Epifle was written; it is neceffary to interpret the Words with this Latitude. And there is great Reafon to conclude, that Magiftrates in general are in Fact much more beneficial, than hurtful, to Society; which is a good Argument for a general Submiffion, and that was, as we obferved above, all the Apoftle could intend to enforce. Compare Prov. xviii: 22. where, if I mistake not, the Senfe is fimilar, and is to be understood thus, "generally speaking, a Wife is a Feli"city, rather than a Detriment to her Hufband; though to be fure there are many excepted "Inftances." (f) Holdeth not the Sword in vain.] This ftrongly intimates the Lawfulness of inflicting capital Punishment, which to deny is fubverting the Use of Magistracy. (g) Tribute Subjection and Tribute are therefore due for Confcience Sake. needs be fubject, not only for Wrath, but also for Conscience Sake. 6 For, for this Caufe pay you Tribute alfo: For they are God's Minifters, attending continually upon this very Thing 7 Render therefore to all their Dues: Tribute to whom Tribute is due, Cuftom to whom Cuftom, Fear to whom Fear, Honour to whom Honour. 5. 163 will teach thee, that it is necessary to be in a re- Sect. 29. · On this Principle therefore, be careful that 7 (g) Tribute to whom Tribute.] It is well known, that the Jews had a favourite Notion among them, that they, as the peculiar People of GOD, were exempted from Obligations to pay Tribute to Gentiles; (Jofeph. Antiq. Lib. xviii. Cap. 1. Bell Jud. Lib. ii. Cap. I. §. 2. & Cap. 8. (al. 7.) §. I.) against which this Passage is directly levelled, tho' without pointing them out in any inviduous Manner. (g) Reverence.] This muft certainly be the Import of Poßou here, as alfo, of Poßnmar, Eph. v. ult. and it expreffes the inward Difpofition, as hun, Honour, expreffes the Conduct and and external Behaviour, proceeding from it. X 2 (i) Let 164 Sect. 29. 7. 9 Thing, but to love one ano8 Owe no Man any ther: For he that loveth another, hath fulfilled the Law. 9. For this, Thou fhalt not commit Adultery, Thou All focial Duties fummed up in the Love of our Neighbour. culiar Merit to recommend them to your Regard, fcruple not to pay all proper Marks of Honour ; Rom. XIII. and guard against that Stiffnefs, which under Pretence of Chriftian Simplicity, by difputing fuch common Forms, may rather indulge Pride, 8 and occafion Reproach. On the whole, owe nothing to any, but endeavour to manage your Affairs with that Oeconomy and prudent Attention, that you may as foon as poffible, balancé Accounts with all, who have any Demands upon you, except it be with Respect to that Debt, which, while you pay, you will be renewing; I mean, the Obligation you will ever be under, to love one another. That I would recommend to your conftant Care; for he that loveth another, bath in a compendious manner fulfilled every Thing that the Law requireth with Respect to him. For that [Precept] Thou shalt not commit Adultery, Thou shalt not kill, Thou shalt not fteal, Thou shalt not bear falfe Witness against thy Neighbour, Thou shalt not covet any Thing that is thy Neighbour's, and any other Command refpecting our Fellow-creatures, if fuch [there be,] is fummed up in this one excellent and comprehenfive Precept, which I wish may be on all our Hearts, fo as to regulate every Affection and Action; Thou shalt love thy Neighbour as thyfelf. Thou shalt learn to put thyself, as it were, in his Place, and to act, as in a fuppofed Change of Circumstances, thou couldest reason10 ably defire to be treated. Now it is very obvious, that Love worketh no Evil to one's Neigh-fore bour; nay, where-ever that noble Principle go verns, it will put Men upon doing all they can, to ward off Injury from one another, and to make the Life of each as comfortable and happy, as poffible: Therefore it may well be faid, as it is afferted above, that Love [is] the Accomplishment of the whole Law: II engraven fhalt not kill, Thou shalt not fteal, Thou shalt not bear falfe Witnefs, Thou fhalt not covet; and if there be it is briefly comprehended in this Saying, namely, Thou fhalt love thy Neighbour as thyfelf. any other Commandment, 10 Love worketh no Ill Love is the Fulfilling his Neighbur:__ Thereof the Law. Christians are to put off the Works of Darkness, Time to awake out of believed. 165 II. Time, that now it is high will fee, that [it is] high Time now, to awake Sect. 29. Sleep: For now is our Sal- out of Sleep, and vigorously to improve every vation nearer than when we Opportunity of doing Good, and profecuting the Rom. XIII. great Bufinefs of Life, which is to fecure the Divine Favour and your final Happiness: For our great expected Salvation [is] now confiderably nearer than when we at first believed. We have compleat Salvation in View, it is continually advancing upon us, flying forwards, as it were, on the swifteft Wings of Time; and that, which remains, interpofed between the prefent Moment, and our Entering on the promised Reward, is comparatively but a very small Span. A& 12 therefore, at all Times, in a holy Subordination to fuch a Circumftance! And fince the Night is far advanced, fince the dark State of the prefent Life, in which we often confound Good and Bad, is almost over, and the Day is drawing near, even that Day which will fhew every Thing in its proper Colours and Forms; let us therefore put off the Works, which fuit only a State of Darkness, and let us put on the compleat Armour of Light. Let us be cloathed with all the Chriftian Graces, which, like burnished and beautiful Armour, will be at once an Ornament and Defence, and which will reflect the bright Beams, that are fo 12 The Night is far spent, the Day is at Hand: Let us therefore caft off the Works of Darkness, and let us put on the Armour of Light. 13 Let us walk honeftly glorioufly rifen upon us. And as [being] now 13 as in the Day; not in riot- in the clear and open Day, let us take Care to ing and Drunkenness, not in Chambering and Wanton- walk decently, honourably, and gracefully (i); fince nefs, the Luftre, already fhining about us, requires great Reformation and exemplary Holiness: Not in Rioting and drunken Debauches, not in Chambering (k), Effeminacy, and Lafcivioufnefs (1); the Vices in which (i) Let us walk honourably and gracefully.] So nuovws exactly fignifies. Dr. Milner renders it, let us walk with a Grace. Fading Flowers of Life, pag. 38. (k) Chambering: Koilas.] This Leigh explains of lying long in Bed. I will not defend that Senfe of the Word; but I will here record the Obfervation, which I have found of great Use to myself, and to which I may fay, that the Production of this Work, and most of my other Writings, is owing; viz. that the Difference between rifing at 5, and at 7 of the Clock in the Morning, for the Space of forty Years, fuppofing a Man to go to Bed at the fame Hour at Night, is nearly equivalent to the Addition of ten Years to a Man's Life, of which, (fuppofing the two Hours in Question to be spent,) eight Hours every Day fhould be employed in Study and Devotion. (1) Effeminacy and Lafcivioufnefs.] I think achyta, properly fignifies a foft, luxurious, and effeminate Manner of Life, attended with an affected Delicacy, very detrimental to that Refolution, I |