SER M. preme: I answer that it cannot relate to one

VI.

without relating to the other, because Government cannot be managed in the World but by Deputed and Inferior Officers; because the Chriftian Religion (as St. Peter teftifieth) commands the Obedience required in it, with Respect to both; because otherwise, the Argument urged by fome for the Magiftrate's uncontrollable Authority, drawn from our Lord's acknowledging the Power of Pilate to be from Above, who was but a Deputed Governor, must fall to the Ground; because both Supreme and Inferior are faid, by many, to act as one Authority, by the fame Divine Commission; and fo are equally borne out by it against all Oppofition, or at leaft equally elevated above all Pretenfes of Subjects to judge concerning their Conduct: And because it is as impoffible, according to the Reasoning of fome Men, to oppose in any Instance the lowest Officer in Authority, without oppofing the Supreme ; as it is faid to be, to oppose the Supreme, without oppofing God himself, whofe Vice-gerent he is. I proceed, in the fecond Place,

II. To confider if this Account of St. Paul's Behaviour will not give us Light into the true Interpretation of the Doctrine delivered by Himfelf, and others, in the New Testament,

concerning

VI.

concerning Government; and lead us to fomes ER M. Obfervations of Importance to Governed Societies, and to that in particular to which we belong. For can any one think that these Paffages were recorded for nothing, but to ferve for an Embellishment of St. Paul's Story? Or can any one think, that St. Paul had a regard to his own particular worldly Intereft in thefe Parts of his Conduct? He, that had suffered, and knew he was to fuffer, much greater Hardfhips? He, that was ready to give up his Life for the fake of Chriftianity, and to follow his Mafter through all Indignities, and all Perfecutions, when the Glory of God fhould call him to it? No, it was fomething more than his own Part in this World which engaged him to fhew himself after this manner; for this he could with the greatest Eafe have neglected. But the Happiness of Human Society, and the good Estate of the Inferior Part of Mankind, moved his Soul to a generous Indignation against every thing in Government which favoured of Tyranny; and kindled in his Breaft a Zeal for every thing which it was fit for Subjects to enjoy. Let us therefore fee, if his Behaviour will not lead us to fome useful, and important Thoughts, relating to Chriftians incorporated in Civil Societies. I. I need

I 4

SERM.

1. I need not take particular Notice that St. Paul thought it not beneath a Chriftian, and wan Apostle, to concern himself with his Rights and Privileges, as He was a Subject of the Roman State. He knew, as well as any fince his Time, that he belonged to a City above, whofe Builder is God; He knew that his chief Concern was Eternity and Heaven; He knew that no Tyrannical Magiftrate could rob him of his Innocence, or of his Salvation: And yet he confidered himself likewise as a Member of Human Society, and acted the Part of one who had a juft Sense of the Privileges of his Citizenship here on Earth, as well as of that Citizenship in Heaven, which he speaks of to the Philippians, and Ephefians. And why should it be thought unworthy of any other Preachers of the Gospel, to imitate fo great an Example, in the fame great Concern for the Good of Human Society? To proceed,

2. Let St. Paul himself anfwer all those who have on his Authority pretended to exalt the Executive Power above all Laws; and above the very Ends of that Office for which they were instituted. He, it is plain, knew nothing of this: Nor did he carry the Obligation of a quiet Submiffion to any fuch Instances as were contrary to the Defign of that Office.

Let

Let them learn from himself, that when he SER M. fpeaks highly of Magiftrates, it is of fuch who VI. are Gods indeed in Human Society; fuch as maintain the Character and Dignity of their Station, by answering the Ends of it; and that when they defcend to invade the Privileges they were ordained to guard, He knew no fuch profound Refpect to be due to them. Let them learn from Him, that the Laws of the Roman State were above the Executive Power; and that mere Authority of the Magiftrate could not make That to be Law, which was against the written Laws; or oblige Him to comply with what was injurious to his Civil Privileges and confequently, that he understood not his Master's Doctrine concerning the Governors of this World, to be destructive of the Privileges and Happiness of the governed Society; and that he himself, in his own Doctrine, delivered in other Places, meant nothing contrary to these. Let them learn from his Practice, which is certainly the best Interpreter of his own Doctrine, and that of his Master and Fellow-Apoftles, that when He faith, there is no Power but of God, the Powers that be are ordained of God; and that when hist great Mafter acknowledges the Power of Pilate to be from Above, no more could be meant, than that it was agreeable to God's Will that some

Perfons

VI.

SER M. Perfons should be invested with Power for the good of Human Society: but not that God had made them uncontrollable in acting against his Commiffion, and to the Ruine of their FellowCreatures. And let them remember, that when St. Paul commanded Respect, and forbad Oppofition to the Higher Powers; and that when St. Peter commanded the fame Subjection both to the Supreme and Deputed Magiftrates; They were confidered as acting the best Part in the World; and nothing intended by this to oblige Subjects to a Quiet Submission to such illegal and unjuft Conduct, as affects and shakes the Univerfal Happiness. And,

3. If they ftill repeat the old Question, Who fhall judge of the Invafion of Privileges? Let the fame St. Paul anfwer them, who, in the Capacity of a Subject, more than once is recorded (in the short History we have of his Actions) to have prefumed to judge concerning his own Privileges, against the Invasion of the Magiftrate; and to have done this, as by a Right belonging to every Member of the fame Society. His Chriftianity did not make him forget that he was a Roman: And as a Roman, he judged that he had the Privileges of a Roman: And that his Christianity did not oblige him to give up thefe to any Mortal, as long as He could with Honour keep them. The Poffibility of his

mistaking