fit, and determined for holy and wife ends, that there fhould not be an equality among people, which fhould occafion nothing but diforder, and therefore hath appointed a difparity among perfons, and ordained that there fhould be fome fuperiors and others inferiors, even among Chriftians; there are powers, and powers ordained of God, and higher powers; and others who are to be under them, and fubject to them; Let every foul be fubject unto the higher powers. The powers that be, are ordained if God: The argument is taken from the original of the magistrate; all of them who are invefted with the power of magiftracy, (for he is not speaking of the fupreme magiftrate alone, but of all the inferior magiftrates alfo; for, 1. He speaks of them in the plural number, verses 1. 2. 6. 2. Of all fuch as are rulers, verfe 3. now this agreeth to others, Exod. xviii. 21. 22. 25. 26. 1 Chron, xii. 14. 3. It is clear from the duties laid upon the magiftrate here, which elsewhere are laid upon inferior magiftrates. And, 4. Parallel places clear this; fee 1 Tim. ii. 1. 2. Tit. iii. 1, 1 Pet. ii. 13.4 Prov, viii. 15. 16.) are approven, allowed and authorized by God, fhewing his will in his word thereanent, and by his providence determining the general warrant and rule concerning magiftrates unto that particular cafe, and fo calling the perfon to the charge: and then more plainly they are ordained, that is, inftitured and warranted by his law, which ordereth that there be a magistracy in civil states, and by his providence moving the people to condefcend upon the particular form of government, and the fittest perfons therefore; and circumfcribing, bounding and limiting them in their government, by his laws. I OBSERVATIONS. I. We may fee much of God's goodness in giving us fuch a complete rule for our walk, and a perfect directory. able to make the man of God perfect, throughly furnished unto all good works, 2 Tim. iii. 16. 17. for it holdeth forth inftructions for our chriflian walk in all our stations and relations, whether as church members, or members of a commonwealth; and that both in reference to other fellow-members, and in reference to their fuperiors: for here the apoftle gives directions how to carry themfelves chriftianly in reference to their fuperior magiftrates: Let every foul be fubject, &c. II. The infinitely wife God hath thought III. Such is the natural defire that we have to liberty and licentioufnefs, that we can hardly be keeped within bounds, and under fubjection, but are ready to fhift the yoke off our necks, and at least weary of fubjection unto lawful fuperiors, and defire treedom to do what we lift without controul, efpecially if we have any colour of pretext or exception against thefe in authority; and many under pretext of chriftian liberty prefume to reject the yoke, Numb. xvi. 2.: therefore the apoftle thinketh not fufficient here only to mind Chrifans of their duty, as Tit. iii. 1. but al fo preffeth the duty with many strong and forcible arguments. IV. Tho' many of the princes of this world have looked upon Chriftianity with an evil eye, as an enemy unto their power and authority, and have therefore thro the inftigation and evil counfel of devilish politicians, laboured to root Christianity out of their dominions; yet this is but an uncouth mistake thro' the policy of Satan; for Chriflianity is the best friend that magiftracy findeth, for it alloweth none to withstand and refuse obedience unto the juft and lawful commands of fuperiors, or yet to fhift themselves from the yoke of fubjection, but bindeth upon all this duty, to be fubject unto the higher powers. V. As the minifters of the gospel fhould go before Chriftians in a good example by carrying themfelves refpectfully towards fuch as are set over them in their civil capacities; fo fhould they be careful to pre fab fubjection upon private Chriftians unto their lawful magiftrates, and this to promote the peace and quiet of the commonwealth, as the apoftle doth here, faying, Let every foul be fubject unto the higher powers. VI. The main duty which is called for from inferiors towards their magiftrates is fubjection, that is, to walk regularly under fuch as are fet over us, yielding not only a paffive ftooping unto their finless impofitions, but an active concurrence unto the fupport and maintenance both of their perfons and authorities; and in all their de portment to walk as fuch who are fubjected unto them, yeilding obedience in a refpeciful manner unto their lawful commands, and humbly fubmiting unto their cenfure, when confcience will not fuffer to yield obedience unto their commands: Let every foul be subject unto the higher powers. VII. This fubjection which is called for at the hands of fubjects towards their magiftrates fhould not only be manifested in their external carriage, but even in their mind and foul, thoughts and expreffions; they should beware to revile them, Exod. xxii. 28. or to curfe them even in the heart, Ecclef. x. 20. and fhould efteem them highly as God's vicegerents, Pfal. lxxxii. 1. 6. judging for the Lord, 2 Chron. xix. 6. 8. and love them very highly and all their external obedience fhould flow from the foul and heart, chear fully, willingly, and with inward delight; therefore the apoftle fays, Let every foul be fubject. powers; and fuch are God's ordinance or dained of him; rulers, who are not to be a terror to good works, but to evil; minifters of God, bearing the fword; revengers, having power to execute wrath upon fuch as do evil, and to whom tribute, cuftom, fear or honour is due, according to their places, no less than to the fupreme. and head of the commonwealth. See Tim. ii. 1. 2. 1 Pet. ii. 13. 14. IX. To this fubjection unto the higher powers, every particular private Chriftian is bound; fo that tho' magiftrates are bound to fubject themselves unto the word and difcipline of Chrift, in the hands of his minifters who are fet over them in the Lord, in these ecclesiastic matters, Theff. v. 12. 13. Heb. xiii. 7. 17. yet ministers and all ecclefiaftic office-bearers, as they are civil members of the commonwealth, ought to be fubject unto these higher powers no less than others; for here there is no excepti on of perfons, but a command to every foul to be fubject to higher powers. X. In our discharging the duties which. we owe unto our fuperiors, we should not eye much their perfons, nor regard them more or lefs according to their perfonal worth and qualifications, in which respect they may be much inferior to ourselves poffibly; but we should look upon them as cloathed with power and authority, and refpect them under that notion; for tho' the apoftle be not fpeaking of the power in abftract (as fometimes the word here used is taken, viz. Luke xx. 20. John xvii. 2. Rev. xvii. 13.) but of the perfon in whom it is, as endued therewith (as the VIII. Chriftianity, and the law of God, word importeth, Luke xii. 11. Rom. viii. not only binds us to carry ourselves as loyal 38. Eph. i. 21. and iii. 10. and vi. 12. dutiful fubjects, walking in an orderly and. Col. ii. 15. Tit. iii. 1. 1 Pet. iii. 22. for legal fubordination unto fuch as are the it is the perfons fo endued that are rulers, fupreme magiftrates, but even to all whom called to fuch duties, as are here mentionGod hath fet over us in any civil place and ed, and made the object of that fear, &e. authority, whether in a greater or smaller here named) yet he here mentioneth them degree: therefore he mentioneth thefe under the abstract form, to direct us to magiftrates indefinitely and in the plural eye that mainly in our duties: Let every number, faying, Be fubject unto the higher | foul be fubject to higher powers. 3 S XI. Thỏ XIII. The eminency, authority and dig. nity which God has ftamped upon magif tracy, fhould lay bonds on every fubject to yield all dutiful obedience and subjection unto them; for this is an argument whereby he preffeth fubjection, viz. That they are higher powers. XIV. Albeit the Lord hath not determined the particular form of government which fhould be in every nation, in his word, but hath left it free to the feveral countries to pitch upon what form they think fitteft for themfelves, 1 Pet. ii. 13. yet power and government in general is God's own inftitution, appointed by him for the good of mankind, and by his general or fpecial providence, he directeth fuch and fuch a particular nation to choose fuch a government in particular, as mot commodious for them; and alloweth and XI. Tho' we ought and may yield paffive obedience unto ufurpers, and fuch as afcend unto the throne of fupremacy and magiftracy by way of intrufion, without a legal and orderly manner; and fo far fubmit, as not to quarrel with God, who, in his just judgment, doth raise up fuch, in his holy providence, for the punishment of men, Hof. xiii. 1. yet we are not allowed to acknowledge fuch for our lawful magiftrates and fuperiors, nor bound to fubject ourselves unto them as unto higher powers; for it is of fuch as have come to the helm of magiftracy in a legal and orderly way, that the apoftle is fpeaking here, when he says, Let every foul be fubject to higher powers; for it is only to fuch as the word termed powers doth properly agree (as we fhewed) for the most part, and fuch as have a moral power, and a power that is from God's approbation and autho-authorifeth fuch governors as are made rifation; a power who must not be refifted under the greatest penalty, and fo not a power refifting; and a power whofe proper end is to be a terror to evil and not to good; and to be an encourager to good and not evil, which no ways can agree to an ufurper. It is only fuch as have a fuperiority in regard of dignity and authority; and fo are called higher powers, and to fuch doth this term agree, i Pet. ii. 13. 1 Tim. ii. 2. and may be called God's minifters, as employed and invested by his commiffion, warrant and deputation, and fuch as beareth the fword, which is delivered into his hands, and not taken up at his own hand. XII. However lawful magiftrates may have little frength and force to maintain their authority and dominion: yet they ought to be looked on as eminent in regard of office, order, authority and dignity; for this is an infeparable adjunct unto true magistracy; hence their throne is cal'ed God's throne, 1 Chron. xxix. 23. 2 Chron. ix. 8. and their judgment the Lord's, Deut. i. 17. yea, God is faid to judge a mong them, Pfal. Ixxxii. 1. Higher powers. choice of, to exerce the power, and hath cloathed them with authority, dignity and fuperiority; and fo are faid to be of him, tho' in the other refpect, they be called the ordinance of man, 1 Pet. i. 13. There is no power but of God, &c. XV. Not only is the fupreme magistrate in a land to be looked on as authorifed and warranted of God; but even the inferior fubordinate magiftrates, who act by commiffion from the fupreme, are alfo to be owned as of God, as having authority and dignity ftamped on them by the Lord: There is no power but of God. See Prov. viii. 15. XVI. Tho' the Lord hath a holy finlefs hand in raifing up tyrants and ufurpers for a fcourge to finners; and fo upon that fcore, fuch may be faid to be of him, as all other plagues and punishments inflicted on his people by finful inftruments, a 1 Kings xii. 15. 2 Chron. xxv. 20. yet i is only fuch as come to the helm of magif tracy in a lawful approven way, who ca with good ground fay they are ordaine of God, warranted and authorized by him It is of fuch powers that he is fpeakin whe when he fayeth, The powers that be, are ordained of God; for fuch only can claim the title of gods, Exod. xxii. 28. Pfal. lxxxii. 1. 4. 1 Cor. viii. 5. XVII. The confideration of this, that magiftracy is an ordinance of the only wife God, and that fuch as are in authority are warranted of him, and have commiffion from him, should move Christians to carry themselves under them in the exercise of their power, as loyal, dutiful fubjects, whatever their perfons be, tho' Heathens and ftrangers to Chrift, and enemies to his kingdom; for he would have the Chriftian Romans live in fubjection unto their heathen magiftrates, emperors, conful or fenate, upon this motive, that there is no power but of God; and the powers that be, are ordained of God. VERSE 2. Whosoever therefore refifteth the power, refifleth the ordinance of God: and they that refift, fhall receive to themfelves damnation. IN this verse there is other two arguments used for preffing subjection unto higher powers, as 1. That to refift, oppofe and stand out against the lawful commands of the lawful powers and authority, is to refift and oppofe the ordinance and appointment of God: And 2. fuch as refift fhall receive to themselves damnation; they fhall reap fmall fruit of their labour, they fhall draw inconveniencies upon themselves and draw ftrokes out of the hand of him whom they oppose, or of God whofe or dinance they counteract, OBSERVATIONS. I. The refufing of fubjection and obedience to lawful fuperiors in things lawful, is no lefs before God than a contemptuous ftanding in oppofition to, and (as it were) in battle-array against thefe whom God hath fet over them; for non-fubjection is here called a refifting: Whofoever therefore refifteth. II. How little foever men of afpiring fpirits, account of refifting, oppofing and ftanding out against lawful authority, keeping within their bounds; yet it is no lefs than to oppose the ordinance and appointment of the only wife God: and the confideration of this fhould make Chriftians tender of oppofing and disobeying the lawful commands of fuch who are lawfully in authority: Whosoever therefore refifteth the power, refifteth the ordinance of God. III. Howbeit fuch as attempt the dethroning of lawful magiftrates may acquire fo much power and ability, as to defend themfelves against any cenfure from the hands of the magiftrates; yet as they draw down upon themfelves the wrath of God, and incur his everlasting displeasure in another world; fo they provoke God to purfue them with judgment on this fide of time: For they that refift, fhall receive to themselves damnation. IV. The confideration of this, that the oppofers of lawful authority bring themfelves under God's premunire, fhould move all the people of God to be in fubjection unto their lawful magistrates, and be care ful to yield obedience unto their lawful commands; for this is another argument, They that refift, fball receive to themselves damnation. largely and plainly; and by these arguments he alfo confirmeth the laft argument which he used. Now, thefe arguments are taken from the proper end of magiftracy, and of magiftrates faithfully, difcharging their duty; and thefe ends are two, in reference to two diftin&t forts of people, viz. either good or bad; and to the good he fays, firft, they are not a terror to thefe; they are not appointed of God to fcar folk from doing of good, but upon the contrary, they are to fhew praife and give praise unto fuch; they are ordained of God to countenance and encourage fuch as do well; fo that any who would keep themselves out of their hands, fhould be doing that which is good, because he is substituted by God as his mafter, to help thee forward, and to encourage thee in good, even every particular perfon. And, fecondly, as for fuch as are wicked livers, he fhould be a terror to them, in regard he has a fword commited to him by the Lord, which he is to bear, and that not in vain, but as God's deputy he is to take vengeance on fuch with the fword, and execute wrath upon them; therefore all these who withstand and resist such, may expect to themselves damnation: and therefore every good Chriftian should labour to live in fubjection under fuch magiftrates as are doing their duty in fubordination God, and are faithful in the difcharge thereof.. OBSERVATIONS. I. Tho' many fuch as are honoured of God to be magiftrates over people, be ready to abuse their power, and prove a terror unto fuch as are, or would be about their duty; yet the end why the Lord did inftitute this ordinance of magiftracy, was to bear down iniquity, and to terrify evil doers: and all magiftrates who would dif charge their dury acceprably, fhould to carry themselves, as evil-doers of whatever fort may tremble and be afraid Rulers are not a terror to good works, but to evil. II. It is fuch who are confcious to themfelves of wickednefs, and have no will to be curbed or keeped within bounds, that are most ready to ftand out against and refift lawful authority: it is fuch that he is or ought to be a terror anto; for he fays, Wilt thou then not be afraid of the power? It is fuch as are the fons of Belial that are moft unwilling to be fubject to higher powers. III. The very confideration of the power and authority which God hath cloathed magiftrates with, fhould be an awe-band over the heads of evil-doers, and should caufe them walk civilly, honeftly, and foberly, according to the laws of juftice and equity: Wilt thou then not be afraid of the power? do that which is good. IV. As magiftrates are bound before God, to employ their power for the curbing of vice and bearing down of iniquity, fo fhould they endeavour the promoting of juftice, equity, and religion, within their dominion, by countenancing, maintaining, favouring, rewarding, and efteeming highly of fuch as are walking honeftly according to their places and callings: Do that which is good, and thou shalt have praise of the fame. V. The confideration of the end why the Lord hath substituted magistrates, and hath fet them over his people, viz. for the promoting of their good and advantage, fhould ftrongly move magiftrates to mind this end, and to lay forth themselves to the uttermoft for the encouragement of fuch as do well; for he addeth, verfe 4. as a reason why such as do good should expect praise of the power, For he is the minifler of God to thee for good. VI. Magiftrates fhould not think they have fufficiently difcharged their duty, when they have promoted the civil good of the fubjects, by keeping them in peace, by ruling them according to the laws of the land; but they fhould alfo fee to their fpiritual good, and labour for the advancement of religion and piety within their do minions, |