The Church of England's doctrine of non-resistance, justified and vindicated as truly rational and Christian; and the damnable nature of rebellious resistance represented. By Lewes Sharp, rector of Morton Hampstead, in Devon.

The Church of England's Doctrine of Non-Resistance, Justified and Vindicated, &c.

Rom. 13.2.—

And they that resist shall receive to themselves damnation.

THE next Doctrine to be discoursed, is as plainly expressed as the former is implied in the Text, and 'tis this, They that resist the Higher Powers bring themselves under the Guilt of e∣ternal Damnation. As they that obey the Gospel Precepts shall be saved, Heb. 5.9. So they that disobey them shall be damned, 2 Thes. 1.8, 9. Now as the Evangelical Doctrine exacts Subjection to the Higher Powers, so it forbids Resistance; and therefore, all rebellious Re∣sisters of them deserve to be damned, and without repentance shall eventually and actually be damned.

Sect. 112, Some Men have labour'd hard to restrain the Word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] translated [Damnation] to a temporal Mulet or Punishment from the Magistrate only, as if Resistance were only a dangerous Incentive to the Magistrate, and no hazardous provocation to God at all. By their Doctrine, if a Rebel be strong enough he is safe enough: Or if he escape apprehension and legal execution by flight, or any other way of prevention, he may bless himself in Peace: If the Terrors of the Ma∣gistrate seize him not, the Terrors of the Lord shall not reach him: but if resistance of the Higher Powers be a Resistance of the Ordinance of God, and a Contempt of the Authority of God as well as of Man, why should not God be offended as well as the Magistrate, and the Offender stand guilty of Damnation before the Tribunal of God, as well as before the Tribunal of Man? 'Tis not often, that Rebellions are prosperous and successful and therefore the Church of England exhorts us in her Sermon against willful Rebellion in Part the Fourth, saying, Turn over and read the Histories of all Nations, look ever the Chronicles of our own Country, call to mind so many Rebellions of old time, and some yet fresh in memory, ye shall not find, that God ever prospered any Rebellion against their natural and lawful Prince, but contrariwise, that the Rebels were overthrown, and slain, and such as were taken prisoners dreadfully executed; which is seconded by that Oracle of our Laws, Sir Edw. Coke, Lord Chief Justice in the 3d. p. of his Institutes, find a Principle in Law, a Rule in Reason, and a Trial in Experience, that Treason doth ever produce fatal and final destruction to the Offender, and never attaineth to the desired End (two Incidents inseparable there∣unto) and therefore let all Men abandon it, as the most poisonous Bait of the Devil of Hell, and follow the Precept in Holy Scripture, Fear God, Honour the King, and have no Company with the Seditious, or at we translate it, Meddle not with them that are given to change, Prov. 24.21.

Sect. 113. But suppose the Rebellion be prosperous and successful, that the Rebels be Victors, and instead of being drawn to the deserved Gibbet, they usurp the Throne, and arraign the Sovereign Powers as Criminals before their Tribunal, and pronounce and execute that ugly Sentence on them they themselves have merited, will they be as free from guilt before God as they will presume them∣selves secured from the Vengeance of Man? No surely, they are hainous Sinners against God, and shall be punished with an everlasting destruction from the Presence of the Lord, for resisting the Powers ordained by him: and this is the Apostolical Doctrine professed by the Church of England, who thus concludes the first Part of her Homily, or Sermon of Obedience to Rulers, with reference to my Text. Here let us learn of St. Paul, the chosen Vessel of God, that all Persons having Souls (he ex∣cepteth none, nor exempteth none, neither Priest, Apostle, nor Prophet saith St. Chrysostome) do owe boun∣den Duty and even in Conscience, Obedience, Submission and Subjection to the Higher Powers which be set in Authority by God, forasmuch as they be God's Lieutenants, God's Presidents, God's Officers, God's Commis∣sioners, God's Judges, ordain'd of God himself, of whom only they have all their Power and all their Au∣thority: and the same St. Paul threatneth no less pain than everlasting damnation to all disobedient Persons, against all Resisters against this general and common Authority, forasmuch as they resist not Man but God, not Man's Device and Invention, but God's Wisdom, God's Order, Power and Authority.

Sect. 114. That this truth may the more evidently appear, I will represent unto you.

• 1. The Sinfulness of resisting the Higher Powers with armed Force.
• 2. The Grounds upon which the Decree and Ordination of God, to condemn rebellious Resisters to an everlasting destruction is founded.

1. That the Sinfulness of Rebellious Resistance against the Higher Powers may the more evident∣ly appear, it shall be considered both more generally as 'tis directly opposed to Subjection, and more particularly as it includes those ••vils which are necessarily antecedent and dispositive to it, concomi∣tants with it, effects and consequential attendants of it.

Sect. 115. 1. We will consider the sinfulness of a Rebellious Resisting of the higher Powers more generally, as 'tis directly opposed in the Text to Subjection in the former Verse. As Subjection is a Practical acknowledgment of our Allegiance and bounden Duty to the higher Powers, so a violent Resistance of them is a practical disclaiming and renouncing of Submission and Obedience to them; and consequently a Defiance made to that Power which is God's Ordinance, and a contemning of the Authority of God himself. Apostolus cujusque est ut quis{que} every ones Officer is himself, say the Jews. Disobedience to the Authority and Resistance against the Person of the Sovereign Ruler or those Commissioned by him, who are God's Ministers and Deputy Gods, is Disobedience and Resistance a∣gainst God himself. And accordingly Moses told Korah and his Confederates, who associated them∣selves in opposition to Aaron as an Usurper that encroached on the Rights, Liberties and Priviledges of the Lord's People, that he and all his Company were gathered together against the Lord, Numb. 16.11. their Conspiracy and Rebellion against the Lord's Officer was against the Lord himself, because he acted not in his own name and upon his own account, but in God's name and for God's service. And elsewhere told them, that when they murmured against him and Aaron, your murmurings are not against us (i. e. only) but against the Lord, Ex. 16.8. i. e. principally and especially. So God himself said to Samuel, when the People stubbornly resolved upon another manner of Government, than that he had exercised over them as to the external Pomp, Grandeur and Succession thereof, they have not rejected thee, but they have re∣jected me, that I should not Reign over them, 1 Sam. 8.7. which is also the Case of all Christ's Ministers as Christ himself assured them, Luke 10.16. He that heareth you heareth me: and he that despiseth you despiseth me: and he that despiseth me despiseth him that sent me. And elsewhere, Jo. 13.20. He that re∣ceiveth whomsoever I send, receiveth me: and he that receiveth me, receiveth him that sent me. So that, the Officers of God and his Christ are as God and Christ themselves, presentiate or represent them, exercise not their own but their Authority; and therefore the Despisers and Resisters thereof, are Despisers and Resisters of the Persons and Authority of God the Father and Jesus Christ the Son. And as Moses said to the Oppugnors of Aaron, and what is Aaron? So say I to the Resisters of the King, and what is the King? hath not God said, that Kings are Gods, Psal. 82.1, 6? And Reign by him, Pr. 8.15. or as our Apostle stiles them twice in one Verse after the Text, v. 4. they are the Ministers of God, his Vice Roys, Commissioned to attend his Work continually, and God standeth and ruleth by them and judgeth with them, Psal. 82.1. He therefore that resisteth and fighteth against the King, resisteth and fighteth against God himself, Acts 5.39. for the Authority and Power of the King, is the Autho∣rity and Power of God himself, and consequently he who rejecteth and deposeth the King, doth con∣structively reject and depose God himself; because his Authority not only abstractly in its self, but al∣so concretly as inherent in his own Person and executed by him is of God too. For as there is no Power [or Authority] but of God: so the Powers [the Persons in Authority] that be, are ordain'd of God, whether they are good or bad.

Sect. 116. 'Tis not therefore strange at all that Samuel compares Rebellion to the sin of Witch-craft, and affirms it to be such a stubbornness [for stubbornness is exegetical of Rebellion] as is iniquity and Idola∣try, 1 Sam. 15.23. Rebellion is as the Sin of Witch-craft, and stubbornness is as iniquity and Idolatry. Indeed, the Rebellion here spoken of, was a Matter of Disobedience committed immediately against God himself: but yet I conceive very applicable to that committed also immediately against the King, because the Authority of the King and of God himself is the self same thing, and the formal Reason of Subjection to the one and the other the very same, viz. for conscience-sake, that God may be pleased in having his Will fulfilled. Rebellion and Stubbornness against the King are of the like Nature with the Sins of Witch-craft, iniquity [or Superstition as some Translate it] and Idolatry against God, because they partake of the same Commerce with the Spirit that worketh in the Children of Disobedience, alike averse to Subjection and Obedience to the Institutions and Commands of God, and alike addicted to the vain Imaginations and Reasonings of their own depraved Minds, and alike resolved to fulfil their own Wills in contradiction to the Will of God. And as Witch-craft, Superstition and Idolatry, ascribe the Honor and Glory that is due to God to another, so a Rebellious and Stubborn Resi∣stance of the Sovereign Powers, is an usurping and arrogating of that Superiority and Vindicative Authority over the Sovereign Powers which belongs to God alone, the Subjects assuming the Glory of the Divine Authority, and punitive vengeance to themselves; and when Offenders are under the like Guilts, they must expect the like Alotment of Punishment. And accordingly Vatablus on the Place thus Paraphraseth it, Tam grave peceatum est, & tam gravis punitio ei debetur. So that, if Witch-craft, Superstition and Idolatry put Men into a State of Damnation, so doth Rebellion. And the Church of England Declares in express Terms, That eternal Damnation is prepared for all impenitent Rebels in Hell with Satan, the first Founder of Rebellion and grand Captain of all Rebels. And cells us, that the Rebels themselves are the very Figures of Fiends and Devils — and as they be followers of Lucifers Rebellion, so shall they be of his Damnation in Hell undoubtedly partakers. In part 3d. of Serm. against wilfut Rebellion. And in the same Homily affirms, That all sins possible to be committed against God or Man be

contain'd in Rebellion. And how horrible a sin against God and Man Rebellion is, cannot possibly be expressed according to the greatness of it. And what punishment can be too great for so great an of∣fence?

Sect. 117. That the Truth hereof may the more manifestly be discovered, we will consider a Re∣bellious Resistance of the Sovereign Powers in its Antecedent, Concomitant, and Consequent sinful Evils. From which it will appear, that Rebellion is not a singular, or one only Sin, but the whole Puddle and Sink of all Sins, as our Church teacheth us in the Sermon afore-quoted.

1. Let us consider a Rebellious Resistance of the Sovereign Powers in its antecedent dispositive sinful Causes and Preparations, and we shall find it a Stream issuing from a very filthy Fountain, and and of a very hainous Nature, meritorious of an answerable punishment.

Sect. 118. 1. A Rebellious Resistance of the Sovereign Power proceeds from a Luciferian pride and presumption, Pr. 13.10. Only by pride cometh contention. Proud and Ambitious Rebels would be above all and under none. Like Tyre, they set their Hearts as the Heart of God, Ezek. 28.2. saying with in∣solent Nineveh, Zep. 2.15. I am and there is none beside me. They conceit themselves so superlatively excellent, that they will own no Superiours or Equals: So much Lords and Masters of themselves, that they are not only sufficient to protect, preserve and defend themselves, but also to cast down and domineer over all that are near them, especially such as are set above them, or would be compe∣titors with them. And what is the State of such proud ones before God? Truly, be knoweth them afar off, Ps. 138.6. scorneth such scorners, Pr. 3.24. resists and counteracts them, Jam. 4.6. and there∣fore they are sure to have a fall, and that a terrible low one too; they fall into the Condemnation of the Devil, 1 Tim. 3.6.

Sect. 119. 2. A Rebellious Resistance of the Sovereign Power proceeds from discontent. Subjects dislike their Rank and Station; they think themselves to be as well accomplished, to be Men of Place, and to make a Figure in the Government, as the best of them all; and 'tis an hard Case that they should be only Creatures of Burden, set in the World to be commanded and controlled, have Free∣dom of Will without Freedom of Practice, confined to the imperious Impositions of other Mens Wills and Pleasures, who under no consideration intrinsical to the human Nature are any thing better than themselves. And if the Public Administrations happen to be contrary to their particular humors and private interests, and their Persons fall under any Public Disgrace, their dissatisfaction is heightened, and their condition becomes intolerable to them; and their only Remedy to ease themselves, and have their Wills, is to rise up against the higher Powers, and to contend with them for the Preheminence. And what is this but a Contention with God to have their Wills, in contradistinction to his Will? They will not allow the Lord of all Things to do with his own as he pleaseth; but they will pre∣scribe unto God how and where to place them, and will not be pleased unless God value them, and prefer them according to that rate they set on their own worth and serviceableness. The Lord him∣self called the Children of Israel, who murmured against Moses and Aaron, Rebels, Numb. 16.41. comp. with ch. 17.10. because their discontent did lead to Rebellion, and end in it. But how doth the Lord take it at mens hands, when they grudge and are not satisfied with their condition? Truly, such Men being conformed to the Image of Satan, they wander up and down under God's Curse, seeking rest and finding none, Ps. 59.15. and St. Jude reporting the Reasons and manner of Christs Pro∣cess to execute the last Judgment upon all that are ungodly, v. 15. he numbers the Murmurers (i. e. discontented Persons) in the fore-front of them all, as the Chieftains among all that are ungodly, and marked out for the vengeance of eternal fire, v. 16.

Sect. 120. 2. A Rebellious Resistance of the Sovereign Power, proceeds from a Spirit of Envy, Ma∣lice, Strife and Contention, Hab, 1.3. There are that raise up strife and contention. Busie-bodies that love to Fish in troubled Waters. And these are invidious minded Men whose Eyes are evil, because God is good; are grieved, vexed and tormented, because other Men are more at ease and better accom∣modated and contented than themselves; trouble their own Flesh and rot their very Bones that others excel, and are in any thing their Superiours; and that they may disquiet and disturb others which they think stand in the Way as Obstacles to their Designs, they will engage themselves in the most difficult and hazardous enterprizes, Envyings, strifes, contentions, factions and seditions, are solemnly coupled toge∣ther as near a Kin and springing one from the other, 1 Cor. 3.3. 2 Cor. 12.20. Gal. 5.20. what invidious and quarrelsom spirited Men cannot challenge and obtain by merit, they will endeavour to accomplish by fraud, force and violence, Jam. 4.1. from whence come warrings and fightings among ye? Come not they hence, even from your lust which war in your members? When Men are discomposed and dis∣ordered with conflicts within from the Turbulency of their own unruly and domineering Passions and Lusts, have kindled coales in their own bosoms, and are at odds with themselves, cherish the Insur∣rections and Rebellions of their Passions and Lusts against the Sovereign Powers of Reason and Con∣science, then they are disposed to make quarrels, oppositions, disorders and tumults, and confusions in that Community to which they are related. For they which stubbornly resist and reject the Do∣minion

Authority and Dictates of their own Reasons, Judgments and Consciences, they will never bear a due reverence and regard to the Dominion, Authority and Edicts of others. 'Tis not evil usages from without so much as evil Principles from within, which make Men make-bates and bontifieus. Indeed, the Tyrannies and Oppressions of Princes may occasion, but exorbitant and rancorous Passions and Lusts are the prime efficient Causes of Seditions, Mutinies and Rebellions against the higher Powers. And what is the state of Men thus addicted and exercised? The Apostle tells us, that Hatred, envyings, variance, strife, Seditions are the manifest Works of the Flesh, and they that do such things, shall not inherit the Kingdom of God, Gal. 5.19, 20, 21.

Sect. 121. 4. A rebellious Resistance of the Sovereign Power proceeds from covetousness. If Covetousness be the root of all Evil, 1 Tim. 6.10. 'Tis the Root of this too. A covetous Man is ever ready to catch what he can, and if he might have his Will, he would have the Possession and Power of all that is. And though the impulses of covetousness are not so loud and clamorous, so raging and furious as the motions of wrathful passions are, yet they are more strong and uncon∣trolable, and not less cruel and barbarous, as the instances of Ahab and Judas evince. For covetous∣ness doth not only imply the Engagement of the lower and lighter Part of the Affections, which are eager and violent for a Fit, but also the deliberate and steady-bent of the Will, which is the most imperious and self-determining faculty of the Soul. And therefore he that will be rich, runs on his Course without fear or wit, 1 Tim. 6.19. and cares not what legal Establishments and Foundations he overturns and removes, so he may obtain those Ends, his greedy Appetite fastens on and pursues. 'Tis gain is his godliness, and to serve his Interest, he will tread down the Authority of God and Man, like the Mire of the Streets. And how doth God account of such a disposed Man? He reckons him as an Idolater, a most horrible and detestable Offender, one that hath not any inheritance in the King∣dom of Christ and of God, Eph. 5.5. Col. 3.5. Gal. 5.20, 21.

Sect. 122. 2. Let us consider the sinful and pernicious Evils, which are Concomitants with a re∣bellious Resistance of the higher Powers, and we shall further discover the hainous and Damnable Nature thereof.

1. Idleness is one Concomitant of a rebellious Resistance. Rebels are some of those busie-bodies the Apostle speaks of, 2 Thes. 3.11. Who work not at all, and are mischievous as well as useless. Better in the Earth than on it. For starting out of their proper Place, they are a Burden to it. Rebels are of that sort of Men, of whom Seneca complained, who spent their time either nihil agen∣do, aut aliud agendo, aut male agendo, in doing nothing at all, or nothing to the purpose of advantage, or nothing but evil, they never do what they should do. And partaking with the Sodomites in their abundance of idleness, Ezek. 16.49. they deserve to share with them in their measure of wrath and vengeance.

Sect. 123. 2. Neglect of Family duties is another concomitant of a rebellious Resistance. Rebels nei∣ther attend for the present, a Provision for the Bodies or Souls of their Wives and Children, or any other who have a dependance on them. And hereby making themselves worse than Infidels, 1 Tim. 5.8. 'twould be strange if they should not be in a state of Damnation.

Sect. 124. 3. Forsaking the solemn worshipping Assemblies of God's People is another Concomi∣tant of a rebellious Resistance. Rebels assemble themselves in Troops, but not in the House of God. Their Congregations are seperations from religious Assemblies. Their exercises interruptions, yea, dissolutions of the holy Congregations of the Faithful. When they meet the Shepherds are divided from their Flocks, and their Flocks scatter'd and perhaps butcher'd, and their Sanctuaries laid wast and made desolate. And when Men, like Cain, go out from the Presence of the Lord, wilfully excom∣municate themselves from the ordinary and standing means of Salvation, we have no reason to think, that God will by a miraculous Act of Sovereign Grace, deliver them from damnation.

Sect. 125. 4. Hypocrisie is another Concomitant of a rebellious Resistance. Rebels will not seem to be as they are, nor to do as they do: but like the Spies the high Priests and Scribes sent to entrap Christ, They fame themselves just Men, Luk. 20.20. pretend they act by a lawful Authority, in a just and weighty Cause, for a good and necessary End, and have set up their Banner in the Name of the Lord of Hosts, Psal. 20.5. and engaged not themselves herein, till they saw Matters reduced to an undoing extremity, and will use this last Remedy for the redress of public Grievances, without pre∣judice to the Innocent or injury to any Man, observing all along the direction of St. John the Baptist, Luke 3.14. alas! good Men, they are for a Pacification without contending, and if Matters in dif∣ference were fairly adjusted, they would put off their Animosities with their Arms. Whereas their hearts are set upon mischief, cover red Inclinations with a pale Face, and under specious Pretences of defending and preserving the public Safety and Welfare, creep into opportunities to hazard and de∣stroy them. And such Hypocrisies are so hateful unto God, that he makes the evil Portion of Hy∣pocrites, the Standard of the severest punishments allotted to Sinners, as if Hell were primarily de∣signed for them, Mat. 24.51. and our Saviour comparing the Priests and Elders to the Son in the

Parable that said, I go Sir, but went not, the Emblem of an Hypocrite, tells them, That Publicans and Harlots go into the Kingdom of God before them, Mat. 21.30, 31.

Sect. 126. 5. Lying Defamation is another Concomitant of a rebellious Resistance. Rebels ever have, will, and do stretch their Mouths. and shoot their Arrows, even bitter words of detraction and reproach against the higher Powers. Oh! (said Absolom, when his Head was filled with seditious and rebellious Projections and Designs) That I were made Judge in the Land, that every Men that hath any Suit or Cause, might communto me, and I would do him justice, 2 Sam. 15.4. insinuating, that justice was not so saithfully and seasonably, so universally and impartially administred as it might and ought to be, and should be, were it in his Power. A manifest endeavour to undermine the reputation of his Fa∣thers Government, in the Opinion of his Subjects, and to bring his Person into disgrace as one not well affected to justice and the public welfare, and consequently not so fit for Government as him∣self. Which Copy is transcribed by Rebels in all Times and Ages: they very industriously reproach the Footsteps [The Councils, Measures and Actings] of the Lords anointed, Psa. 98.51. represent the Designs and Manageries of the higher Powers as dangerous, burdensom and useless, partly from a de∣ficiency in their integrity and faithfulness, and partly from their imprudence and carelesness, disabled for the exercise of Rule and Government. Which is an Artifice to expose them to the malevolent jealousies and contempt of their Subjects, the readiest way to undermine and weaken their Authority and Power, and to debase and destroy their Persons. For when they are libelled, traduced, arraigned and sentenced in their Subjects thoughts, affections and judgments, and become despised Persons and Ministers of Government, and have no respect or awe in their Subjects hearts, their hands will easily be engaged against them, to fight them out of the Throne, and to banish them out of all their Do∣minions. For who will be subject and run hazards to maintain that which he despiseth? And Rebels being ever Men that carry tales to shed blood, as the Prophet speaks, Ezek. 22.9. they are not only cursed by God as he is that slandereth his Neighbour privily, Deut. 27.24. but deserve an everlasting confusion for slandering the Powers ordained of God, Isa. 38.11.

Sect. 127. 6. Hatred is another Concomitant of a rebellious Resistance. Rebels are Enemies to the higher Powers, and enemies resist and fight to kill and destroy. And he that hateth his Neighbour in his heart is a Murtherer, and ye know no Murtherer hath eternal life abiding in him, 1 Joh. 3.15. the Seed of eternal Death and of eternal Life, cannot abide in a prevalent Degree in the same Subject, at the same Time. As ill will never speaks well, so it never doth well; but at the same Time it thrusts all love and respect to the higher Powers from Men, it pusheth them forward to defie and destroy 'em, ranks them with Cain, mustereth and marcheth them under the Conduct and Command of the great Destroyer, whose name is Abaddon and Apollyon, Rev. 9.11.

Sect. 128. 7. Revenge is another Concomitant of a rebellious Resistance. Rebels are not for giving place unto, to withdraw themselves from those provoked against them, and refer the punish∣ment of the injuries done unto them unto God, and to overcome evil with good: but they are for avenging themselves, design and endeavour a wrathful retribution of evil and mischief to the higher Powers, from whom they have felt or fear (at least as they pretend) oppressive and injurious usage. Rebels will revenge evils feared, as well as evils inflicted. They are as impatient under the Belief of a plotted Mischief against them, as of one executed upon them. And indeed, more often rebel and resist to prevent a conceited, contrived Evil, than to remove a real Evil endured: And God ha∣ving expresly forbidden us to resist Evil, and avenge our selves, because vengeance is his peculiar, a part of distributive Justice which alone belongs to him, and such as are Commissioned by him, Rom. 12.9. and 13.4. what a notorious Usurpation is Rebellion upon the Prerogative Royal of God himself, which forceth the Sword out of Gods band, to turn it against those, into whose hands God himself hath put it for the Conservation of human Societies, and Guardianship of Laws and good Order. And hath not God great vengeance especially for such as take vengeance with a spiteful heart, Ezek. 25.15.

Sect. 129. 8. Murder is another Concomitant or (if you will) effect of a rebellious Resistance, So many Men as are slain in a Rebellion, so many Murthers are there committed: For whether Rebels kill or are killed, they are Murtherers: If they kill others, they spill the Blood of the Innocent: If they themselves are killed, they are the efficient meretorious Causes of their own deaths: If they neither kill or are killed, but survive the Rebellion and come off by Victory or Escape, yet they are Murtherers, because the Action they engaged in, had both a natural and moral tendency thereunto: which is a Matter to be well considered by all such as are any way concerned in an unlawful War: And surely, if God will require the Blood of Mens Lives at the hand of every Beast, Gen. 9.5. he will make a strict Inquisition after it, when it is spilt by one of the same Nature with themselves, Psal. 9.12. and without repentance will not pardon it, 2 Kings 24.4. but hath threatned that they shall perish by the Sword, Mat. 26.52. and have their part in the Lake which burneth with Fire and Brimstone. Rev. 21.8.

Sect. 130. 9. An audacious presumption on the gracious and righteous Providence of God, is a∣nother Concomitant of a rebellious Resistance. When Men contend against each other with Force of Arms, and put themselves into a State of War, they appeal from Man to God, and refer the E∣quity and Justice of the Cause contended for, to his arbitration and umpirage, expecting protection and prosperity, according to the integrity of their hearts and righteousness of their quarrel. Jos. 22.22. wherefore (though Rebels violate and trample on all the Restraints of Nature and the Laws of God and Man, yet) they solemnly appeal unto God, and with stupendious security and boldness, de∣pend on his help and assistance for the Preservation of their Persons and the good success of their Cause. The Prophet tells the Heads of the House of Jacob, and the Princes of the House of Israel, that they abhorred judgment, and perverted all equity, and built up Sion with Blood, and judged for reward; and yet they leaned upon the Lord, and said, is not the Lord amongst us, and none evil can come upon us, Mic. 3.9, 10, 11. thus rebellious fools rage against God and his substitutes, and are confident, Pr. 14.16. presume they shall speed well, though God hath as expresly forbid them to do, what they have en∣gaged themselves to do, as he did the Israelites when he said to them, Deut. 1.41. Go not up, neither fight, for I am not among you, and like those Israelites, they refuse to be convinced of the Evil of their Engagments, and go on presumptuously in their Rebellion, as if God had a great Favour for them, and were obliged to bless them with Success, encouraging themselves herein, by reflecting on those eminent deliverances and victories God vouchsafed to his choicest Servants in his own Cause. Which is a tempting of God with such pride and stoutness of heart (Is. 9.9. 2 Pet. 2.10.) as incenseth him to such a Degree against them, that his jealousie even smoaks against them for it; so that, He lays all the Curses that are written in his Book upon them, and will blot out their Names from under Heaven, Deut. 29.19, 20. Now a rebellious Resistance being concatenated and mustered with such a Troop of damning Sins, is it not reasonable to believe and affirm, that they which so resist shall receive to themselves damnation.

Sect. 131. 3. Let us consider the sinful Evils which are the Effects and consequential Attendants of a rebellious Resistance, and they will further discover the hainous Nature thereof. St. James tells us, That where envying and strife is, there is confusion and every evil work, ch. 3.16. and what can be more mischievous and pernitious in its influences and effects, than that which hath for its train and retinue Confusion and every evil work? That which puts all out of order, and introduceth nothing but what is done amiss, is evil without a Parrallel. The mischievous Effects and Consequences of other Sins are confined to some particular Region, but these diffuse and spread themselves through the Universe, set on Fire the whole Course of Nature, disturb and unsettle both Church and State. That I may the more distinctly and satisfactorily shew you the abominable Effects and Consequences of a rebel∣lious Resistance, I shall reduce them to two general Heads of Things, viz. to such as respect Matters of Religion and Piety towards God; and then to such as respect Matters of Civil Govern∣ment, and the Interests of Human Societies and Individual Persons.

Sect. 132. 1. The Effects and Consequences of a rebellious Resistance, are very pernitious and destructive, respectively to Matters of Religion and Piety towards God. 'Tis in its self a plain and open confronting of the Authority and Ordinance of God, and directly repugnant to the Spirit of Christianity, which is a Spirit of love, order, unity, peace, self-denial, humility, meekness, gentleness, clemency, patience, long-sufferance and goodness; and therefore must necessarily weaken and shake off, at least in a very considerable Degree, the awes and restraints of God and Conscience. It makes Men self-willed, and gathers their most exorbitant Passions into a Storm, and their pride, ambition, covetuousness, envy, malice, hatred, discontent and all other dependant boisterous Pas∣sions, evaporate and break forth like Whirle-winds and Thunder-bolts, and shake, if they do not overturn, the very Foundations of Piety and Morality, as well as of Policy and Civility; and renders their Appetites as boisterous and licentious as their Passions, which eagerly and insatiably crave, and pursue things pleasing and agreeable to their humors and imagined Interests, without any regard had to the Measures of Piety, Righteousness, Charity, Sobriety and common Honesty. And when Men are acted and governed by Self-will, Passion, Appetite and unreasonable Interest of what account is Religion? Follow these Men in their Marches, observe them in their Quarters, and attend them in their general Deportments, and you shall find their private Devotions few, and their public less. And though sometimes they pretend to fight for Religion, yet in their actual hostile Engagments and Battles, they mind and intend more the Preservation of their Bodies and destruction of their Enemies, than they do the honour of God and salvation of their Souls, as their Consciences will witness a∣gainst them. When the Government of Moses was suspended from the Israelites, but for forty days they Carved themselves a Molten Image, and worshipped it as a God, Ex. 32.4, 6. and no sooner was his immediate Successor, Joshua, dead, and thereby an exemption from the restraints of Go∣vernment presumed, but Micah and his Mother make them Gods and Priests, Judg. 17.5. and in the

very next Chapter from the same motive and encouragment, the Tribe of Dan break into Micahs House, and Fetch'd away the Carved Image, the Ephod and the Teraphim, and the Molten Image, and car∣ried away the Priest too, v. 18. and what impiety will not Men do when they presume, they may do what they will? This is an experimented Truth, cui plus licet quam par est, plus velit quam licet, be that may lawfully do more than is fit, he will do more than is lawful, and 'tis very rare, when Men may do that which is right in their own Eyes, that they do that which is pleasing and acceptable in the sight of God.

Sect. 133. 2. The Effects and Consequences of a rebellious Resistance are very pernitious and destructive to Matters of Civil Government, the Interests of human Societies and individual Men. Every Rebel would be more than a King, for he contends to be higher than the highest Powers, countermands their Laws, would correct their Persons, suppress and extirpate their Administrations. And thus the Government is unhinged, and the People are oppressed every one by another, and every one by his Neighbour; the Child will behave himself proudly against the ancient, and the base against the honora∣ble, as the Prophet speaks, Is. 3.5. and they that were brought up in Scarlet are brought down to embrace Dung-hills, Lamb. 4.5. and those not meetly qualified to be Servants, assume the Place of Masters, Lamb. 5.8. Servants have ruled over us: there is none that doth deliver us out of their hand, was the Complaint of the degraded Elders of Israel. Yea, such is the lawless violence of rebellious Assailants, that Mens Children are dashed in pieces before their Eyes, their Houses spoiled, and their Wives ravished, the Women and the Maids, as the Prophet expresseth it, Is. 13.16. Lam. 5.11. and how can it be o∣therwise, since as the Prophet complains, the Law is no more, Lamb. 2.9. the restraining Force of the Law from the prevalent Force of Arms is as if it were not. For that which is useless is in effect es∣senceless. Hence that Proverb inter arma silent leges, the noise of Arms makes the Laws speechless, they cannot speak out and utter themselves to the purposes of Government. And what security can Men have for their Lives, Liberties, Properties and Relatives, when there is no Law to protect them, nor Ruling Power to Guard them? Well therefore might our Saviour say, a Kingdom divided against it self is brought to desolation, Mat. 12.25. dissolution ever was, and will be, the issue of Di∣vision. How can any Kingdom stand, when Government and Laws which are the Foundation and Subsistence thereof fail?

Sect. 134. Every Man hath an imperious heart, would judge and determine for himself, and is so fondly and partially addicted to himself and his espoused Interests, that if left to himself, he would assume to himself more Rights and Liberties than to come his share; and therefore, if every one who pretends to a Liberty of Thinking should obtain a Liberty of Acting, and do that which is right in his own eyes, without having any Rulers or Laws over him, to restrain and correct him, who could be secured from Wrong and Oppression? such a State of Liberty would render every Man an Ene∣my to every Man, and in reallity a greater Enemy to himself, than to any Man else, because it would ensnare him in licentiousness, and be so far from a State of Liberty, that it would be a State of the greatest Confusion and Servitude in the World. Subjection therefore, under the most corrupt and tyrannical Government, is more tollerable and desirable than freedom in such a State of Anarchy and Confusion: For though the former, like a Tempest, may do considerable mischief here and there in some particular Cases and Instances, the latter, like a Deluge or epidemical Disease, will carry down and destroy all that stand before it. And thus it was determined by Fronto the Consul in Nerva's Reign, Melius est sub his esse, sub quibus nihil licet, quam sub quibus omnia, 'tis better to be subject unto them, under whom nothing is lawful, than under them under whom all things are lawful: That is, the severest Restraints are more eligible than a boundless Liberty; because, 'tis better and safer to be exposed to the danger of suffering than to the danger both of finning and suffering. So, that a rebellious Resistance breaking down and levelling the Boundaries of Government and Laws, doth, as it were, let Hell loose upon us, hearten and encourage all sorts of licentiousness and wickedness amongst us, and bring us un∣der a kind of present Damnation, and fill us with Confusion and Terror round about. Wherefore, as one said of an ungrateful Man, Ingratum dixi, omnia dixi, I have called him ungrateful, and so have called him all that is naught: So say I of a rebellious Man, his guilt is so complicated, that he is com∣pounded of all that is naught.

Sect. 135. 3. The next thing to be considered, is the Grounds upon which the Decree and Ordi∣nation of God, to condemn rebellious Resisters of the Higher Powers, to an everlasting destruction is founded. O the Depth (saith the Apostle, Rom. 11.33, 34.) both of the Wisdom and Knowledge of God, how unsearchable are his Judgments and his Ways past finding out! for who hath known the Mind of the Lord, or who hath been his Councellor? intimating, that it becomes us rather to admire than to en∣quire into the Reasons of his Purposes, Ways and Actings For, He giveth not account [is not obliged to account] of any of his matters, as Job speaks, Ch. 33.13. and therefore, it will be no absurdity to resolve the Reason of the Matter under consideration, principally into the Sovereign Council and

Pleasure of God's Will. So he hath done, even because so it pleased him to do, Mat. 11.25. and this is as firm a Ground as the Mind of Man can rest or acquiesce on: For God alone knows what be∣comes him to do; and we may be sure that all his Ordinations and Dispensations are such as well beseem his infinite perfection in Knowledge and Wisdom, Goodness and Righteousness; and there∣fore he doth not, will not, cannot, decree or do any thing amiss. Wherefore, God having expresly declared, that, they that resist shall receive to themselves damnation, we cannot be much concerned by searching to find out the particular Reasons of this divine Constitution.

Sect. 136. But, since God is pleased from his incomprehensible Grace, to condescend to an Appeal sometimes to the Reason of his People, to judge of the Equity of his Dealings, especially in Mat∣ters of a Penal Nature, Isa. 5.3. Mic. 6.3. I shall endeavour to discover to you the particular Reasons of this Decree and Ordination from that Revelation (as I conceive) God himself hath made thereof to us: And they are these,

Sect. 137. 1. Because a rebellious Resistance of the Higher Powers, is a protested Defiance to God's own Order, and a practical Condemnation and Subversion of it: This reason is plainly assign∣ed in the Words immediately precedent to the Text; They that resist, resist the Ordinance of God; and therefore, they that resist shall receive to themselves damnation. God that made and preserveth all the World, is essentially the absolute Sovereign Lord thereof, The great King over all the Earth, Psal. 47.2. the Lord of Lords, and King of Kings, Rev. 17.14. He is exalted as Head above all, 2 Chr. 29.11. and he as the most High ruleth in the Kingdom of Men, and giveth it to whomsoever he will, Dan. 4.25. and all Dominions serve and obey him, Dan. 7.27. Act as his Ministers and Officers, as 'tis, vers. 4. and 6. of this Chapter. Wherefore, respectively unto God, Obedience is the Duty and Work of all the World: and as all that Authority and Power with which Men are invested to make and execute Laws is derived from him, and to be administred in his Name, so all that Subjection and Obedience which is exacted as due thereunto, is from the Constitution of his Will, 1 Pet. 2.15. and to be ob∣served and performed for his sake, vers. 13. or as our Apostle in vers. 5. of this Chapter, for Con∣science sake, or from a Sense of that Duty we owe to the Sovereign Authority and Dominion of God himself. Let the Ranks and Orders of Men be what they will, Rulers or Ruled, as their several Stations and Conditions are of God's appointment, who will not have all to stand on the like Level, but pulleth down some and setteth up others, will have some to command and others to obey, so their several Duties respectively to each other, as well as to himself are of his prescription and injunction; and consequently as Rulers cannot abuse their Authority and Power, without violating the Trust committed by God to them, and usurping upon the Authority and Power of God himself, pretend∣ing to more than they partake of from him, and have Commission to execute in his Name; so nei∣ther can Subjects refuse Subjection and Obedience due to their Rulers, without a Violation of a Trust from God, and a confronting of his Authority and Power: For the Authority and Power of their Rulers is the Authority and Power of God himself, as hath formerly been proved; and conse∣quently a striving and contending against the Higher Powers is a fighting against God himself: and they who presumptuously endeavour to destroy and trample on the Authority and Power of their Governours, endeavour to destroy and trample on the Authority and Power of God himself; and is not this a provoking of God to jealousy? a Presumption that they are higher and stronger than he, 1 Cor. 10.22. and doth such presumption deserve less than a State of Damnation? 'tis the Duty of all to submit unto God, and to be contented, yea, well pleased with all that he requireth of them or im∣poseth on them, and therefore it must needs be extreamly sinful and provoking to strive and fight a∣gainst him; Isa. 45.9. Wo unto him that striveth with his Maker. For when any man walketh con∣trary unto God, God will also walk contrary unto him, Lev. 26.23, 24. and when the Contrariety of the Engagement and Action on the Sinners part is attended with the Perversness and Obstinacy of a rebellious Resistance, the contrariety on God's part will be in fury, vers. 28. i. e. a contrariety to the utter-Destruction of the Rebel, the fullest and compleatest Punishment.

Sect. 138. 2. Because a rebellious Resistance of the Higher Powers is a Sin of deliberate Choice, inveterate Passion, strong and confirmed Resolution, a Conscience wasting Sin, or in Tertullian's Words, Crimen Devoratorium Salutis, a Sin that devours Salvation; that destroys all right to it, hope of it, and fitness for it. The Despisers of Government, who are not afraid to speak evil of Dignities (and then by a Parity of Reason, Rebellious Resisters of them too) are of the Number of those presumptuous and self-willed unjust Ones, who are chiefly reserved unto the Day of Judgment to be punished, 2 Pet. 2.9, 10. and those addicted to Hatred, Variance, Emulations, Wrath, Strife, Seditions, Mur∣thers, Envyings and such like manifest Works of the Flesh (which is evidently the Case of Rebels) shall not inherit the Kingdom of God, Gal. 5.19, 20, 21. Rebellious Resisters are Criminals, which imagine mischief upon their Beds, set themselves in a way that is not good, and do not abhor evil, as the Psalmist speaketh, Psal. 30.4. they conceive and plot the Matter, betake themselves to Consultations and De∣bates

concerning it, weigh Circumstances and fore-cast Events, contrive the most convenient Method of executing it, and their Hearts are fully bent and set on it, they resolutely determine to bring it to the Birth, and to give it to their Power its utmost perfection by the actual Perpetration of it, and most indulgent adherence to it; and if such a Scene of wickedness doth not infer a damnable Guilt, what can? 'Tis not a thing done from a Child-like weakness of Ignorance, Inadvertency, Surprise, and suddain Surreption, but from the Strength of a Man, from the serious Proposal, Consideration, Reason, Judgment, and Attention of the Mind, the settled Choice and Determination of the Will, the Audacity and Stoutness of the Heart, and the Vigor and Activity of the Affections, which is a Temper and Deportment of Spirit, utterly inconsistent with Repentance towards God, and Faith to∣wards our Lord Jesus Christ; and consequently the Predominancy of it denominates the Subjects thereof in a State of Damnation.

Sect. 139. 1. Infer. Then by the Rule of Contraries. Adue Subjection to the Higher Powers, is an Argument of a State of Salvation; as a State of Disobedience and Resistance to the Higher Pow∣ers is a State of Disobedience and Resistance to the Spirit and Purport of the Gospel, so a State of Subjection and Obedience to the Higher Powers is a State of Subjection and Obedience to the Spirit and Purport of the Gospel, and that is a State of Acceptation with God and Salvation by Jesus Christ. I do not mean, that all that do not habitually or actually in a rebellious Manner resist the Higher Powers, are in a State of Salvation; but I mean, all that are obedientially subject to them are so, i. e. that conscientiously honour their Persons as the Ministers of God, and submit to their Go∣vernment in a constant Course of Obedience to their Laws and Administrations so far as they are for the publick Good for God's sake, and with chearfulness and thankfulness according to the Will and Constitution of God, pay tribute to them as their due for that Protection and Safety under God, they partake of from them: For as love is the fulfilling of the Law, Rom. 13.10. so is Subjection to the Higher Powers in a right qualified Sense too; for there being but one Authority in the World, viz. Gods, he that sincerely submits to his Authority, as such in one thing is habitually principled and disposed to do so in every thing; the Reason of his Obligation is of an universal extent and force, and equally engageth him to every signification thereof; and therefore, if he willingly submit himself in one thing, he will do so in every thing. A qua tenus ad omne valet consequentia: As, he that offendeth in one point of the Law is guilty of all, Jam. 2.10. Offendeth against the same Authority, which e∣nacted and ratified all the rest; though the Violation of one is not formally and expresly a Violation of all the Law, yet 'tis virtually and reductively so, because it reflects Contempt on the Authority of God, upon which the obliging Force of the whole Law depends; and is an affronting of the Sove∣reignty, Wisdom, and righteousness of God manifested in all the rest, these attributes of his being as much concerned in the Establishment of the one as of all the rest: So, he that is really subject unto, and observeth rightly one of God's Laws, Ordinances and Institutions as such, hath respect there∣unto for the sake or the divine Authority therein expressed, and makes the fulfilling of the Will of God, the prime Motive and Reason of his Obedience, he hath virtually and reductively submitted unto, and observed all the rest; because the same Motive and Reason, which determines and governs his respect to the One, is of equal Obligation, Power and Influence to determine and govern his re∣spect to all the rest: When a sincere respect to the Sovereign Authority of God, hath a predominant Power and Dominion in a Man's Mind and Heart, it bringeth him to God's Foot, disposeth him to devote and resign himself to the Will of God in all things, seeketh not his own Will, but the Will of God, as Christ did, Joh. 5.30. saying with him, not my will, but thy will be done, Luk. 22.42. and not as I will, but as thou wilt, Mat. 26.39. and not that I will, but what thou wilt, Mark 6.36. and with St. Paul, what wilt thou have me to do, Acts 9.6. i. e. He is readily prepared to fulfil all God's Wills, throughly furnished to walk before God unto all pleasing, and to be fruitful in every good Word and Work. Wherefore he that sincerely honours the King for God's sake, and as his Minister, he sin∣cerely fears God, because the one is necessarily founded and implied in the other; and God hath so concatenated them unto, and complicated them in, each other, that they are no more seperable from one another, than Light from Sun beams.

Sect. 140. 2. Infer. Then they who engage themselves in a rebellious Resistance of the Higher Powers, run a desperate Hazard; they are very near the Condemnation of the Devil himself; they put their Lives in their hands, and are in Death's often: and if they dye in actual commission of this Sin, they pass into the other World, under the actual Guilt thereof, and there will be judged and confined to a Condition as unalterably miserable as the Devils of Hell are in; as they could not re∣pent of it before they died, because they died in the actual Commission of it, so neither can they repent of it after they are dead, because there is no such work to be done in the other World. If the Work God hath given us to do in order to a blessed Immortality, be not finished in this life, there is nothing to be done in order to it in the next: There every one must receive the Things done

in his Body, according to that be hath done, whether it be good or bad, 2 Cor. 5.10. the final Sentence refers not to any thing done after the seperation of the Soul from the Body, but to what was done in the Body only: for, the Life to come is the proper State of Rewards and Punishments, and not of probation and trial. He therefore that dyes impenitently dies unpardonably.

Sect. 141. And this is not only the Case of Rebels who are cut off in the very Act of Rebellion, but of all other wilful Sinners, who dye in the actual Commission of Sin: their unrepented guilt passeth with them into the other World, and there everlastingly abides upon them, and renders their Condition desperate; so that, the Case of all impenitent Sinners becomes by death immutable; for he that departs this Life dead in Trespasses and Sins, or is in his Soul dead towards God, as every one is that dies under the Power and Dominion of Sin, he is translated into that state of Sin and Misery, from which there is no redemption, because the Justice of God hath actually seized him, and executed the irrevocable Sentence of the Law upon him: The Day of Grace and Life expire together, Psal. 95.8. when Death comes, Judgment immediately follows, Heb. 9.27. and then the State of the Sinner is unchangeable: He shall never return to another life of trial, and have means afresh to bring him to repentance, and to correct the Errors and Miscarriages of his former life; but, in the place where the Tree falleth there it shall be, Eccles. 11.3. as his Condition was, when Death cut him down, so it shall be without alteration to all Eternity.

Sect. 142. How warily and circumspectly then should we carry it in our Deportments in all man∣ner of Conversation? we may dye in the Commission of the next voluntary Act of Sin, or in the wilful Omission of the next Duty, and so put our selves beyond the possibility of Repentance; and, shall we be so mad as to put it to the adventure, whether it will be so or no? Wherefore, all that put themselves into a State of War, are especially obliged to consider well what they do, and to be well assured, that they never engage themselves in battle against the Higher Powers, to whom they owe Subjection, lest they fall by the Edge of the Sword, render their Sin unpardonable, and them∣selves for ever uncapable of a Title to heavenly Felicity and Glory.

Sect. 143. Repentance towards God, and Faith towards our Lord Jesus Christ, are the great Gospel-terms of the Remission of our Sins and the Salvation of our Souls, Acts 20.21. and Ch. 2.38. Mark 16.16. and these are confined and limited only to this World, and are not at all perform∣able in the next: Wherefore if we sin when there is no place for the Interposition and Exercise of these Graces, which are peculiar to this present life, our Condition will be irremedilesly miserable; final and wilful Impenitency and Infidelity is the grossest Self-murther: And he that dies a wilful Rebel, dies in the damned State of the Devil.

FINIS.