might be branched out into several, but I shall reduce it to this
complex one: if when we are in a capacity, we cannot acquit ourselves in
the duties that we owe to our covenanted religion, and our covenanted
brethren, and posterity, and ourselves, nor absolve exoner ourselves
from the sin and judgment of tyrants, who overturn religion, oppress our
brethren, impose slavery on ourselves, and entail it upon posterity, by
a passive subjection, submission to and not opposing these mischiefs;
then resistance is necessary: but the former is true: therefore--. The
connexion is clear, for there cannot be a medium; if we cannot discharge
these duties by subjection, submission, and not opposing, then we must
do them by non-subjection, non-submission, and opposing, since they must
be done some way. The assumption is thus confirmed. 2. The duties we owe
to religion, when it is corrupted, declined from, and overturned, are
not only to reform our own hearts and ways, and keep ourselves pure from
the corruptions established, and to rebuke and witness against the
compliers with the same, and so by work, doing and suffering, keep and
contend for the word of our testimony; but further, when, by the
constitution of the kingdom, religion is become a fundamental law, and
consequently the magistrate, overturning it, is violating and everting
the main grounds and ends of the government, and turning grassant and
ingrained tyrant, especially when it is not only so authorised and
confirmed by law, but corroborated by solemn vows and covenants made and
sworn unto God by all ranks of people, to maintain and defend this
religion with their lives and fortunes,--and resist all contrary errors
and corruptions according to their vocation: and the utmost of that
power that God puts in their hands all the days of their lives; as also
mutually to defend and assist one another, (as in the national
covenant.) And sincerely, really, and constantly endeavour--the
preservation of the reformed religion in doctrine, worship, discipline
and government, the extirpation of popery, prelacy, &c.--and to assist
and defend all those that enter into the same bond in the maintaining
thereof,--(as in the solemn league;) then to defend and maintain that
religion, and themselves professing it; when it is sought to be razed;
this must be an interest as necessary to be defended, as that of our
bodies which is far inferior, and as necessary a duty, as to defend our
nation and civil liberties from perpetual slavery, and as preferable
thereunto, as Christ's interest is to man's, and as the end of all
self-preservation is to the means of it, the preservation of religion
being the end of all self-preservation; but this duty cannot be
discharged without resistance, in a mere passive subjection and
submission: otherwise the same might be discharged in our universal
submission to Turks coming to destroy our religion. Certainly this
passive way cannot answer the duty of pleading for truth, Isa. lix. 4.
seeking the truth, Jer v. 1. being valiant for it, Jer. ix. 3. making up
the hedge, standing in the gap, &c. Ezek. xxii. 30. which yet are
necessary incumbent duties according to our capacity; therefore we
cannot answer the duties we owe to religion in a mere passive way. 2.
The duty we owe to our covenanted brethren, is to assist and defend
them, and relieve them when oppressed, as we are bound by our covenants,
and antecedently by the royal law of Christ, the foundation of all
righteousness among men toward each other, Matth. vii. 12. 'All things
whatsoever ye would that men should do to you, do ye even so to
them.'--We would have them helping us when we are oppressed, so should
we do to them when it is in the power of our hands to do it, and not
forbear to deliver them for fear the Lord require their blood at our
hand, Prov. xxiv. 11, 12. But this cannot be done by mere subjection
without resistance. 3. There is no way to free ourselves of the sin and
judgment of tyrants, by mere passive subjection: we find in the
scriptures, people have been so involved and punished for the sins of
tyrants; as the people of Judah for Manasseh, 2 Kings xxi. 11. &c. Jer.
xv. 4. whose sins if they had not been committed, the judgment for them
had been prevented, and if the people had hindered them they had not
smarted; but being jointly included with their rulers in the same bond
of fidelity to God, and made accountable as joint principals with their
kings for that debt, by their mutual as well as several engagements to
walk in his ways, they were liable to be punished for their rebellion
and apostacy, because they did not hinder it. Hence somewhat must be
done to free ourselves of their sin, and to escape their judgments: but
this can be nothing else but opposition to them by resistance; or else
if we make any other opposition, it will make us more a prey to their
jury.
II. Secondly, This truth is confirmed from the common practice of the
people of God, even under persecution. Whence I shall draw an argument
from examples, which, to condemn, were impious, and, to deny, were most
impudent. And, for form's sake, it may run thus: What the people of God,
under both testaments, have frequently done, in time of persecution, for
defending, vindicating, or recovering their religion and liberties, may
and ought to be done again in the like circumstances, when these are in
the like hazard; but, under both testaments, the people of God
frequently in times of persecution have defended, vindicated, or
recovered their religion and liberties by defensive arms, resisting the
sovereign powers that sought to destroy them: therefore this may and
ought to be done again, when these religious, civil and natural
privileges, are in the like hazard to be destroyed by the violent
encroachments of the sovereign powers. The proposition cannot be denied,
except by them that do profess themselves enemies to the people of God,
and condemn their most frequently reiterated practices most solemnly and
signally owned of God, to the confusion of their enemies, to the
convicton of the world that the cause for which they contended was of
God, and to the encouragement of all the patrons of such a cause, to
hope, that when it is at the lowest it shall have a revival and glorious
issue. It is true, sometimes they did not resist, when either they were
not in a capacity, or did not see a call to such an action, but were not
extraordinarily spirited of the Lord for passive testimonies under a
suffering dispensation: but it is as true, that many times they did
resist, when the Lord capacitated, called, and spirited them for active
testimonies. And therefore, if their suffering under these circumstances
may be imitated, by a people so stated; then also their actions under
these other circumstances may be imitated, by a people in the like case.
And by an impartial scrutiny it will be found, that the examples of
their endeavoured resistance will be little inferior, if not superior in
number or importance, to the examples of their submissive sufferings in
all ages; which will appear in the probation of the assumption, by
adduction of many instances, which I shall only cursorily glean out of
that plentiful harvest that histories afford.
1. I need only to glance at that known and famous history of the
Maccabees, of undoubted verity, though not of cannonical authority. In
which according to scripture predictions, we have a notable account of
heroic enterprises, atchievements, and exploits performed by them that
knew their God, and tendered his glory, and their religion and country's
liberties, above the common catechrestic notions of uncontroulable
irresistible royalty, and absolute implicit loyalty, that have abused
the world in all ages. We have there an account of the noble and
successful resistance of a party of a few godly and zealous patriots,
without the concurrence of civil authority, or countenance of the ephori
or nobles of the kingdom, against a king universally acknowledged and
subjected unto, that came in peaceably, and obtained the kingdom by
flatteries, with whom the greatest part and those of the greatest note
took part, and did wickedly against the covenant and nation's interest,
and were corrupted by flatteries: yet a few priests, with the
concurrence of some common countrymen, did go to arms against him and
them; and the Lord did wonderfully assist them for a considerable time;
as was foretold by Daniel xi. This fell out under the persecution of
Antiochus Epiphanes, and was happily begun by Matthias a godly priest,
and his five sons, who, being commanded under severe certifications to
worship according to the then law, and the king's wicked lust, did
valiantly resist that abomination, and went to defensive arms: which,
while living, he patronized, and, when a dying, did encourage his sons
to it by a notable oration, shewing what case his country was in, and
what a duty and dignity it was to redeem and deliver it. This was
vigorously prosecuted by Judas Maccabeus, expressly for the quarrel of
religion and liberty, against that mighty tyrant and all his emissaries.
2. To come to the history of the gospel dispensation: It is true in that
time of the primitive persecutions under heathen emperors, this
privilege of self-defence was not so much improved or contended for by
Christians, who studied more to play the martyrs, than to play the men,
because in these circumstances the Lord was pleased to spirit for and
call them unto, and accept of their hands passive testimonies; while
they were incorporate under a civil relation with the heathens, in
subjection to governors who did not by open tyranny, overturn their
civil liberties, only did endeavour to eradicate religion, which, at
that time, had never become their right by law; while they were
scattered and out of capacity, and never could come to a separate formed
community by joint concurrence and correspondence, to undertake a
declared resistance; while religion was only a propagating through the
nations, and the Lord providentially did preclude the least appearance
that might be of propagating it by any formed force, being the gospel of
peace, designed to save, and not to destroy: yet even then, instances
are not wanting of Christians resisting their enemies, and of rescuing
their ministers, &c. As they are found on record. 1. How some inhabiting
Mareota, with force rescued Dionysius, of Alexandria, out of the hands
of such as were carrying him away, about the year 255. 2. How about the
year 310, the Arminians waged war against Maximus, who was come against
them with an army because of their religion. 3. How about the year 342,
the citizens of Athanasius their minister, against Gregorius the
intruded curate and Syrianus the emperor's captain, who came with great
force to put him in. 4. How about the year 356, the people of
Constantinople did in like manner stand to the defence of Paulus,
against Constantius the emperor, and killed his captain Hermogenes; and
afterwards, in great multitudes, they opposed the intrusion of the
heretic Macedonius. 5. How, when a wicked edict was sent forth to pull
down the churches of such as were for the clause of one substance, the
christians that maintained that testimony resisted the bands of
soldiers, that were procured at the emperor's command by Macedonius, to
force the Mantinians to embrace the Arian heresy; but the Christians at
Mantinium, kindled with an earnest zeal towards Christian religion, went
against the soldiers with chearful minds and valiant courage, and made a
great slaughter of them. 6. How, about the year 387, the people of
Cesarea did defend Basil their minister. 7. How, for fear of the people,
the lieutenant of the emperor Valens durst not execute those 80 priests
who had come to supplicate the emperor, and were commanded to be killed
by him. 8. How the inhabitant's of mount Nitria espoused Cyril's
quarrel, and assaulted the lieutenant, and forced his guards to flee. 9.
How, about the year 404, when the emperor had banished Chrysostom, the
people flocked together, so that the emperor was necessitated to call
him back again from his exile. 10. How the people resisted also the
transportation of Ambrose, by the command of Valentinian the emperor;
and chused rather to lose their lives, than to suffer their pastor to be
taken away by the soldiers. 11. How the Christians, oppressed by
Baratanes king of Persia, did flee to the Romans to seek their help. And
Theodosius, the emperor, is much praised for the war which he commenced
against Chosroes king of Persia, upon this inducement, that the king
sought to ruin and extirpate those Christians in his dominions, that
would not renounce the gospel.
3. But when religion was once embraced in embodied corporations, and
established by law, and became a people's common interest and liberty,
in a capacity to defend it with their lives and other liberties, and
when it was propagated through the nations; then the Lord did call for
other more active testimonies, in the preservation and defence of it: of
which we have many instances in histories. About the year 894, the
Bohemian Christians resisted Drahomica their queen, who thought to have
destroyed them, and reintroduced paganism. About the year 1420, they
maintained a long defensive war against the government, and the pope's
legates, under the management of their brave captain Zizca; which was
further prosecuted after him by the remaining Thaborites. And again in
this century, in the year 1618, they maintained a defensive war against
the emperor Ferdinand II. electing and erecting a new king in opposition
to him, Frederick Palatine of the Rhine, in which cause many received a
crown of martyrdom: and this was also espoused by king James VI, who
sent to aid his son in law against the emperor.
4. It we look to the histories of the Waldenses, these constant opposers
of antichrist, we will find many instances of their resistance. About
the year 1194, very early, while Waldo (from whom they had their name)
was alive, they began to defend themselves by arms, after the bloody
edict of Alphonsus king of Arragon; an edict so like to many of ours
emitted this day, as it would seem our enemies have taken the copy of
it: so it were very seemly for the people grieved with such edicts to
imitate the copy of the Waldenses their practice, in opposition to them.
In the year 1488, they resist by arms Albert de Capitaneis, sent by pope
Innocent VIII. in Pragola and Frassaniere, and throughout Piedmont;
where, for the most part, the offspring of the old Waldenses had their
residence, where, very evidently, through many successions of ages, they
shewed themselves to be the true successors of their worthy
progenitors, valiant for the truth. That's a famous instance of their
resistance, in opposing vigorously the Lord of trinity, in that same
Piedmont, at which time they so solemnly asked their ministers, Whether
it were not lawful to defend themselves against his violence? Who
answered affirmatively. And accordingly they did it with wonderful
success at that time, and many times thereafter. Especially it is notour
in the memory of this present age, how in the year 1655, a vigorous
defensive war was prosecuted against the duke of Savoy, by their
captains Ginavel, Jahier, &c. which was espoused by many protestant
princes. And no further gone than the very last year, it is known how
they resisted the arms of that tyger, and the French that helped him,
and that their simplicity in trusting popish promises was their ruin.
5. If we look over the histories of the Albigenses, we find many
instances of their defensive resisting their oppressing superiors. About
the year 1200, they defended themselves at Beziers and Carcasson,
against the pope's legate and his crossed soldiers, under the conduct
first of the earl of Beziers, and then of the earl of Foix, and earl of
Remand of Thoulouse, and were helped by the English, who then possessed
Guienne bordering upon Thoulouse; which resistance continued several
years. Afterwards in the year 1226, they maintained a resistance against
the king of France.
6. In Spain, we find the people of Arragon contesting with Alphonsus
III. and associating themselves together against him. And they tell
Pedro III. their king, that if he would not contain himself within the
limits of the laws, they would pursue him by arms, about the year 1283.
As also other Spaniards, who rose in arms several times against Pedro
the first king of Castile.
7. It was this which brought the Cantons of Helvetia into this state of
freedom, wherein they have continued many years: for, about the year
1260, they levied war against their oppressing nobles. And in the year
1308, they joined in covenant to defend themselves against the house of
Austria; and in the year 1315, they renewed it at Brunna, in which, at
length, the rest of the Cantons joined, and formed themselves into a
commonwealth.
8. If we take a glance of the Germans, we will find at the very
commencement of the reformation, as soon as they got the name of
protestants, they resisted the emperor Charles V. The duke of Saxon, the
land grave of Hesse, and the city of Magedburgh, with advice of lawyers,
concluded. 'That the laws of the empire permitted resistance of the
emperor in some cases, that the times were then so dangerous, that the
very force of conscience did leave them to arms, and to make a league to
defend themselves though Cesar or any in his name should make war
against them--for since he attempteth to root out religion, and subvert
our liberties, he giveth us cause enough to resist him with a good
conscience: The matter standing as it doth, we may (say they)
resist'--as may be shewed both by sacred and profane histories.--And so
they undertook and stated the war upon the account of religion and
liberty.
9. If we but cast an eye over to the Hollanders, we will find how much
they stand obliged to this practice of defensive arms; having thereby
recovered both religion and liberty, and established themselves into a
flourishing state. We find even in the time of D. de Alva's persecution,
they began to defend Haerlem and Valenciennes in Hainault, and went on
till under the conduct of William of Nassau prince of Orange, they
declared the king of Spain to have fallen from the government of those
countries; and so effectually shook off the yoke of Spanish tyranny.
10. If we go to the French Hugonets, we will find many instances among
them, and many brave heroes raised up, to maintain the principle, and
prosecute the practice thereof, of older and later date. The history of
the civil wars of France is stored with their trophies; and the memories
of Conde and Coligni will ever be fragrant. There were many resistances
there, both before and since the Parisian massacre. It is sad, that the
present protestants there are so far degenerate from the spirit of their
ancestors.
11. The many practices of the Hungarians, resisting the encroachments of
the house of Austria, prove the same. And when Matthias denied the free
exercise of religion unto the protestants of Austria, they took up arms
in their own defence, and sent a protestation unto the states of
Hungary, requiring their assistance, conform to their league. And now
this present war there founded upon this plea.
12. The Polonians have oftentimes levied war against their kings: and we
are furnished by Clark in his Martyrol. with a late instance of their
resistance against the sovereign powers, at Lesna in Poland, in the year
1655.
13. The Danes and Swedes have not been wanting, for their parts, in
taking course with their Christierns, kings of that name, whom they
resisted and punished. And generally, wherever the reformation was
received, we find this principle espoused, and the practice of it
prosecuted. Nay, there hath been no nation in the world, but it will be
found, they have either resisted or killed tyrants.
14. The most deserving and celebrated monarchs in the world have
espoused the quarrel of oppressed subjects. Not only such as Tamerlane,
whose observable saying is noted, when he advanced against Bajazet, I go
(says he) to chastise his tyranny and to deliver the afflicted people.
And Philip and Lewis of France, who assisted the barons of England
against king John. And Charles the great, who upon this ground undertook
a war against the Lombards in Italy. But even Constantine the great,
hath it recorded for his honour, that he employed his power and force
against Licinius, upon no other motive but because he banished,
tortured, and destroyed those Christians in his dominions, that would
not abandon their religion. And queen Elisabeth is commended for
assisting the Dutch to maintain their religion by force, when they could
not enjoy it by favour. And king James the VI. gave public aid to the
protestants in Germany and Bohemia against the emperor. Against whom
also Gustavus Adolphus marched, that he might deliver the oppressed
cities from the bondage that Ferdinand had brought them into. Yea, king
Charles I. this man's father, pretended at least to help the protestants
in France at Ree and Rochel: and though he himself was avowedly resisted
by the parliaments of both kingdoms, yet he was forced to declare, in
his acts of oblivion and pacification, The Scots late taking up arms
against him, in defence of their religion, laws and privileges, to be no
treason nor rebellion.--See Apol. Relat. Sect. 11. pag. 149. And though
the late Charles II. condemned all the risings of the people of Scotland
for defence of religion and liberty, and their lives and privileges
which his own tyranny forced them into; yet he justified the present
revolt of heathens and Mahometan subjects from the young king of Bantam
in Java Major in the East Indies, who, when he got the government in his
hands by his father's resignation, killed his subjects, and caused them
to be killed without any cause, which was the reason of their revolt
from him, and defending the father against the son: this defensive war
of these subjects was justified by the said Charles, in his sending
ammunition, &c. for relief. These, and many more instances that might be
adduced, are sufficient evidences of the righteousness and reason of
such resistances, when the greatest of princes have undertaken the
patrociny of them.
III. From scripture proofs. I shall but briefly gather some of the many
that might be pressed, which being put together, to me seem
impregnable. I shall reduce them to these Heads, 1. I shall adduce some
practices of the Lord's people, frequently reiterated, never condemned,
always approven, confirming this point. 2. Some severe reprehensions for
their omission of this duty, in the season thereof. 3. Some promises
both of spiriting for the duty, and of countenancing it, when
undertaken. 4. Some precepts commanding such atchievements. 5. Some
prayers supplicating for them. All which put together will make a strong
argument.
First, For practices of this kind, there is nothing more common in
scripture history.
1. I shall begin at the first war that is recorded in the world: wherein
some lots fell to the godly at first, but afterwards by the virtue and
valour of their brethren they were vindicated, and the victory recovered
with honour. Lot, and his family living in Sodom, was taken prisoner, by
Chedarlaomer and his confederates, Gen. xiv. 12. but Abraham hearing of
it, armed his trained his servants, and pursued them to Dan, and rescued
him, ver. 14,--19. thereby justifying that rebellion of the cities of
the plain, by taking part and vindicating the rebels. Hence, he that may
rescue subjects from the violence of any tyrannizing domination by arms,
may also rise with these subjects to oppose that violence; but here is
an example of that in Abraham:--therefore,
2. After the Lord's people were possessed of Canaan, and forgetting the
Lord, did enter into affinity with these interdicted nations, some of
them were left to prove Israel, that the generations of the children of
Israel might know to teach them war, Judg. iii. 1, 2. And when they did
evil in the sight of the Lord, he sold them into the hand of Cushan
Rishathaim, king of Mesopotamia, whom they served and were subject to
eight years, vers. 8. but when they cried unto the Lord, their
rebellion, shaking off that yoke, was successful under the conduct of
Othniel, vers. 10. And after a relapse unto the like defection, they
became subject to Eglon king of Moab, whom they served eighteen years,
vers. 14. but attempting the same remedy by arms, under the conduct of
Ehud, they recovered their liberty. And after his death, falling into
that sin again, which procured the like misery, they became subject to
Jabin king of Canaan, who twenty years mightily oppressed them, Judg.
iv. 1-3. but by the Lord's commandment, under the conduct of Deborah and
Barak, they rebelled and prevailed. Whence, if the Lord's people serving
a sovereign domineering power, may shake off the yoke of their
subjection: then it is duty to defend themselves and resist them, for
there is no other way of shaking it off; but these examples prove the
former: therefore,--Obj. If any cavil that these were not their own
kings, to whom they owed allegiance, but only invading conquerors, whom
they might resist. I answer, (1.) Yet they were the sovereign powers for
the time; and therefore, if royalists and loyalists grounds hold good,
they ought upon no pretence whatsoever to have been resisted: and though
possibly they might not be by compact their own kings, yet by conquest
they were, as much as that would make them, and by their own consent,
when they paid them king's due, viz. tribute, (2.) No more are they our
kings, who either intrude themselves into an arbitrary domination over
us, (without any terms of a compact upon a pretence of hereditary
succession) or being our covenanted kings overturn all the conditions of
their compact, and degenerate into tyrants: to such we owe no
allegiance, more than Israel did to these dominators. (3.) I retort that
old Colewort twice boiled, who should be judge, whether they were their
own lawful kings or not? For they acted as kings, and thought themselves
their absolute lords, and gave themselves out to be such; and yet we
find an approved rebellion against them. Mr. Gee, in his Magistrate's
Original, chap. 8. Sect. 4. Pag. 268. improves these instances to the
same purpose; and adds, 'Neither (as far as my observation goes) can any
immediate or extraordinary command or word for what they so did be
pretended to, or pleaded from the text, for many of them, or for any,
save Barak or Gideon.'
3. Yet Gideon's example, though he had an extraordinary call, cannot be
pretended as unimitable on the matter; for that was ordinary, though the
call and manner was extraordinary. He, with the concurrence of a very
few men, did break the yoke of subjection to Midian, Judg. vi. and vii.
chap. and having called his brethren out of all mount Ephraim, into a
conjunction with him in the pursuit of his victory; when he demanded
supply of the princes of Succoth, and of the men of Penuel, and they
denied it, he served them as enemies. Whence, if a small party may with
God's approbation deliver themselves, and the whole of their community,
from the bondage of their oppressing dominators whom they had served
several years, and may punish their princes that do not come out to
their help, in a concurrence with them, and encouragement of them in
that attempt; then must it be duty to defend themselves against their
oppressors that rule over them, and all ought to concur in it; or else
there would not be justice in punishing them that were defective in this
work; but we see the former from this example: therefore,--Obj. If it be
said, Gideon, and the rest of the extraordinary raised judges, were
magistrates, therefore they might defend and deliver their country,
which a private people that are only subjects may not do. I answer. (1.)
They were subject to these tyrants that oppressed them who were then the
sovereign powers of that time, and yet they shook off their yoke by
defensive arms. (2.) They were not then magistrates when they first
appeared for their country's defence and deliverance, neither in that
did they act as such, but only as captains of rebels, in the esteem of
them that had power over them. It is clear, Gideon was not ruler, till
that authority was conferred upon him after the deliverance. See Judg.
viii. 22, &c. yet he did all this before.
When his bastard Abimelech usurped the government, and was made king by
the men of Shechem, at length God sending an evil spirit between him and
his accomplices that set him up, not only was he resisted by the
treacherous Schechemites, (which was their brand and bane in the
righteous judgment of God), for their aiding him at first and killing
his brethren, Judg. ix. 23, 24, &c. but also he was opposed by others of
the men of Israel, as at Thebez, where he was slain by a woman, vers.
50. at the end. Whence, if an usurping tyrant, acknowledged as king by
the generality, may be disowned by the godly, and threatened with God's
vengeance to consume both him and his accomplices that comply with him;
and if he may be opposed and resisted, not only by those that set him
up, but also by others that were in subjection to him, and at length be
killed by them, without resentment of the rest of the nation; then must
it be duty for a people, who had no hand in the erection of such a
dominator, to defend themselves against his force; but the former is
true by this example: therefore----.
5. When Israel fell under the tyranny of Ammon, oppressing them eighteen
years, they did, by resisting these supreme powers, shake off their
yoke, under the conduct of Jephthah. And being challenged sharply by the
men of Ephraim, who it seems claimed the prerogative of making war, and
therefore came to revenge and reduce Jephthah and his company to order,
casting herein belike a copy to our regular loyalists, who are very
tenacious of this plea of the Ephraimites, that, at least, without the
nobles of the kingdom, no war is to be made; yet we find Jephthah did
not much regard it, but stoutly defended himself, and slew of them
42,000 men, by their Shibboleth, Judg. xii. If people then, when
questioned for defending themselves, by them that claim a superiority
over them, and should deliver them, may defend themselves both without
them and against them; then it is a people's duty and privilege: but the
former is true by this example.
6. They were then made subject to the Philistines 46 years, whom the men
of Judah acknowledged for their rulers: yet Samson, that rackle-handed
saint, never ceased from pelting them upon all occasions: and when
challenged for it by the men of Judah, saying, 'Knowest thou not that
the Philistines are rulers over us? What is that, that thou hast done?'
Samson objects nothing against their being rulers; but notwithstanding
prosecutes his purpose of vindicating himself in defence of his country,
as they did unto me, says he, so have I done unto them, Judg. xv. 11.
Hence, If saints may avenge themselves upon them whom the country calls
rulers, and when enabled by God, may do to them as they did to them;
then must it be a duty for them to defend themselves against them; but
the antecedent is true by this example.
7. When Saul, in the pursuit of the Philistines, had charged the people
with a foolish oath (like unto many of the ensnaring oaths that monarchs
use to impose upon people) not to eat any food until the evening,
Jonathan his son tasted but a little honey, and lo he must die; which
Saul confirmed with another peremptory oath, God do so to him, and more
also, if he should not die. Whereupon the people, as resolute on the
other hand to save him, resisted the rage of that ruler, and swore as
peremptorily, that not one hair of his head should fall to the ground.
So the people rescued Jonathan that he died not, 1 Sam. xiv. 44, 45.
Hence, If people may covenant by oath to resist the commands, and rescue
a man from a tyrant's cruelty, then it is duty to defend themselves
against him: the antecedent is true here.
8. Afterwards, when the manner of the king, presaged by Samuel, was
verified in Saul's degeneration into many abuses of government, this
privilege of resistance was not wholly mancipated, but maintained by
David's defensive appearance with his little army, he took Goliah's
sword, not for ornament, or only to fright Saul, but to defend himself
with it, and was captain first to four hundred men, 1 Sam. xxii. 2. had
a mind to keep out Keilah against him with six hundred men, 1 Sam.
xxiii. 13. and afterwards a great host came to him to Ziklag, while he
kept himself close because of Saul the son of Kish, 1 Chron. xii. 1.
throughout, where they left Saul, and came and helped David against him.
This is proved at length by Lex Rex. quest. 32. p. 340.
9. The city Abel, whether Sheba the traitor had fled, did well to resist
Joab the king's general, coming to destroy a whole city for a traitor's
sake, and not offering peace to it (according to the law, Deut. xx. 10.)
and defended themselves by gates and walls, notwithstanding he had a
commission from the king, 2 Sam. xx. and after the capitulating, they
are never challenged for rebellion.
10. The ten tribes revolted from the house of David, when Rehoboam
claimed an absolute power, and would not acquiesce to the people's just
conditions, 1 Kings xii. 2 Chron. x. which is before justified, Head 2.
Hence, if it be lawful for a part of the people to shake off the king,
refuse subjection to him, and set up a new one, when he but resolves to
play the tyrant; then it must be duty to resist his violence, when he is
tyrannizing; but the antecedent is clear from this example. This is
vindicated at more length by Jus pop. ch. 3. p. 52.
11. The example of Elisha the prophet is considerable, 2 Kings vi. 32.
"Elisha sat in his house, (and the elders sat with him) and the king
sent a man before him; but ere the messenger came to him, he said to the
elders, See how this son of a murderer hath sent to take away mine
head; look when the messenger cometh, shut the door, and hold him fast
at the door: is not the sound of his master's feet behind him?" Here was
violent resistance resolved both against the man and the master, though
the king of the land for the time. And this calling him the son of a
murderer, and resisting him, is no more extraordinary (though it was an
extraordinary man's act) than it is for a plaintiff to libel a true
crime against a wicked person, and for an oppressed man to close the
door upon a murderer, Lex Rex, quest. 32. p. 346. Hence, if a king or
his messenger coming to use unjust violence, against an innocent
subject, be no more to be regarded than a murderer's emissary, but may
be resisted by that innocent subject; then must a community of such
innocent subjects defend themselves against a tyrant or his emissaries,
coming against them on such a wicked errand; the antecedent is here
clear.
12. The city Libnah revolted from under Jehoram's tyranny, 2 Chron. xxi.
10. p. Martyr on the place saith, They revolted, because he endeavoured
to compel them to idolatry. This is justified above, Head 2. Hence, if
it be lawful for a part of the people to revolt from a tyrannical
prince, making defection from the true religion; then it is duty to
defend themselves against his force: the antecedent is here plain.
13. When Athaliah usurped the monarchy, Jehoiada the priest strengthened
himself, and made a covenant with the captains, &c. to put her down, and
set up Joash, 2 Kings xi. 2 Chron. xxiii. and when she came and cried,
treason, treason, they regarded it not, but commanded to kill her and
all that help her. Whence, if those that are not kings may lawfully kill
an usurpress, and all her helpers, then may a people resist them; but
Jehoiada, though no magistrate, did it.
14. The repressing and punishing Amaziah the son of Joash is an
undeniable instance, vindicated by Mr. Knox. See above, per. 3. p. 54.
After the time that he turned away from the following the Lord, the
people made a conspiracy against him in Jerusalem, and he fled to
Lachish, but they sent and slew him there, 1 Kings xiv. 19. 2 Chron.
xxv. 27. Hence, a fortiori, if people may conspire and concur in
executing judgment upon their king turning idolater and tyrant, then
much more must they defend themselves against his violence.
15. The same power, of people's resisting princes, was exemplified in
Uzziah or Azariah, when he would needs be supreme in things sacred as
well as civil, 2 Kings xv. 2 Chron. xxvi. Fourscore priests, that were
valiant men, withstood him, and thrust him out of the temple, they
troubled him, saith Vatablus, they expelled him, saith Ar. Mont. vid.
Pool's Synopsis. in Loc. See this vindicated by Mr. Knox. Per. 3. pag.
48, 49. above. Hence, if private subjects may, by force, resist and
hinder the king from transgressing the law, then must they resist him
when forcing them to transgress the law of God.
16. After the return from the Babylonish captivity, when the Jews were
setting about the work of building the temple, which they would do by
themselves, and not admit of any association with malignants (upon their
sinister misinformation, and sycophantic accusation, that they were
building the rebellious and bad city, and would refuse to pay the king
toll, tribute, and custom) they were straitly discharged by Artaxerxes
to proceed in their work, and the inhibition was execute by force and
power, Ezra iv. But by the encouragement of the prophets Haggai and
Zechariah, countermanding the king's decree, they would not be hindered,
the eye of their God being upon them, though Tatnai the governor of
those parts, Shetharboznai, and their companions, would have boasted
them from it, with the usual arguments of malignants, who hath commanded
you to do so and so? Ezra v. 3.--5. And yet this was before the decree
of Darius was obtained in their favours, Ezra vi. Hence, if people may
prosecute a duty without and against a king's command, and before an
allowance by law can be obtained; then may a people resist their
commands and force used to execute them: but here the antecedent is
manifest.
17. When Nehemiah came to Jerusalem, and invited the Jews to build up
the walls of the city, they strengthened their hands for that good work
against very much opposition: and when challenged by Sanballat the
Horonite, Tobiah the servant, the Ammonite, and Gesham the Arabian.
Great king's-men all of them, who despised and boasted them, What is
this that ye do? Will ye rebel against the king? Say they. He would not
plead authority, though, in the general, he had the king's warrant for
it; yet he would not give them any other satisfaction, than to intimate,
whether they had that or not, having the call of God to the work, they
would go on in the duty, and God would prosper them against their
opposition, Neh. ii. 19, 20. and accordingly, notwithstanding of all
scoffs, and plots, and conspiracies, to hinder the building, yet they
went on, and were encouraged to remember the Lord, and fight for their
brethren, &c. and to build with weapons in their hands, Neh. iv. and
brought it to an end, notwithstanding of all their practices to fright
them from it, chap, vi. Hence, If neither challenges of rebellion, nor
practices of malignant enemies who pretend authority, nor any
discouragements whatsoever, should deter people from a duty which they
have a call and capacity from God to prosecute, and if they may promove
it against all opposition by defensive arms; then, when a people are
oppressed and treated as rebels, for a necessary duty, they may and must
defend themselves, and maintain their duty, notwithstanding of all
pretences of authority against them.
18. I shall add one instance more, which is vindicated by Jus Populi,
from the history of Esther. Because Mordecai refused to do homage to a
hangman, (Haman I should say) a cruel edict was procured from Ahasuerus
to destroy all the Jews, written and sealed with the king's ring,
according to the laws of the Medes and Persians, becoming a law
irrevocable and irreversible, Esther iii. 12, 13. Yet the Lord's
providence, always propitious to his people, brought it about so, that
Haman being hanged, and Mordecai advanced, the Jews were called and
capacitated, as well as necessitated, to resist that armed authority
that decreed to massacre them, and that by the king's own allowance,
Esther ix. When his former decree drew near to be put in execution, in
the day that the enemies of the Jews hoped to have power over them, it
was turned to the contrary, that no man could withstand them. Here they
had the allowance of authority to resist authority: and this was not a
gift of a new right by that grant, which they had not before; only it
was corroborative of the irradical right to defend themselves, which is
not the donative of princes, and which they had power to exercise and
use without this, though may be not the same capacity; for the king's
warrant could not make it lawful in point of conscience; if it had not
been so before. Hence, if people may have the allowance of well advised
authority, to resist the decree and force of unlawful authority; then
may a people maintain right authority, in defending themselves against
the injuries of pretended authority; but by this instance we see, the
Jews had Ahasuerus's allowance to resist the decree and force of his own
ill advised authority, though irreversible. And hence, we see, that
distinction, in this point, is not groundless, between resisting the
authority of supreme powers, and the abuses of the same.
2dly, We have in the scripture both tacit and express reproofs, for
lying by from this duty in the season thereof,
1. In Jacob's swan song or prophetical testament, wherein he foretels
what should be the fate and future condition of each of the tribes, and
what should be remarked in their carriage influencing their after lot in
their generations, for which they should be commended or discommended,
approved or reproved; coming to Issachar, he prophetically exprobates
his future ass like stupidity, that indulging himself in his lazy ease,
and lukewarm security, he should be mancipate himself and his interests
into a servile subjection unto his oppressors impositions, even when he
should be in a capacity to shake them off, and free himself, by
resistance, Gen. xlix. 14, 15. "Issachar is a strong ass couching down
between two burdens." This is set down by the Holy Ghost, as the brand
and bane, not of the person of Issachar, Jacob's son, but of the tribe,
to be inured upon them, when they should be in such a condition by their
own silliness: Hence I argue, If the Holy Ghost exprobrate a people for
their stupid subjection to prevailing tyranny, when they do not improve
their ability, capacity, and right to maintain and defend their
liberties and privileges, from all unjust invasion; but the former is
true here: therefore also the later.
2. In Deborah's song after their victorious resistance, the people are
severely upbraided for not concurring in that expedition, Jud. v. 16,
17, 23. and Meroz is particularly cursed for not coming to the help of
the Lord, to the help of the Lord against the mighty. This is recorded
as a resting reproof, against all that will with draw their helping hand
from the Lord's people, when necessitate to appear in defensive arms for
the preservation of their lives and liberties. On the other hand,
Zebulon and Naphthali are commended for jeoparding their lives in the
high places of the fields, and are approved in that practice of fighting
against the king of Canaan, that then ruled over them, ver. 18, 19.
Hence, if people be reproved and cursed for staying at home to look to
their own interests, when others jeopard their lives for their
countries defence and freedom from tyranny and oppression; then this
implies it is a duty to concur in so venturing; but here, Reuben, Dan,
Asher, and Meroz, are reproved and cursed for staying at home, when
Zebulon and Naphthali jeoparded their lives, &c. Ergo.
3dly, We have in the scriptures many promises of the Lord's approving
and countenancing the duty of defensive arms, even against their
oppressing rulers.
1. In that forecited testament of the patriarch Jacob, in that part of
it which concerns God, he prophesies that tribe shall have a lot in the
world answering his name, and be engaged in many conflicts with
oppressing dominators, who at first should prevail over him, but at
length God should so bless his endeavours, to free himself from their
oppressions, that he should overcome. There is an excellent elegancy in
the original, answering to the etymology of the name of Gad, which
signifies a troop, reading thus in the Hebrew, Gad, a troop shall
overtroop him, but he shall overtroop them at the last, Gen. xlix. 19.
And Moses homologating the same testimony, in his blessing the tribes
before his death, shows, that he should make a very forcible and
successful resistance, and should execute the justice of the Lord over
his oppressors, Deut. xxxiii. 20, 21, Wherein is implied a promise of
resistance to be made against oppressing conquerors, who should acquire
the supreme rule over them for a time: and the success of that
resistance for overcoming, necessarily supposes resistance. Hence, where
there is a promise of success at last to a people's conflicts against
prevailing tyranny, there is implied an approbation of the duty, and
also a promise of its performance wrapped up in that promise; but here
is a promise, &c. Ergo--
2. In that threatning against tyrants, shewing how they shall be thrust
away and burnt up with fire, there is couched a promise, and also an
implied precept of resisting them, 2 Sam. xxiii. 6, "The sons of Belial
shall be all of them as thorns thrust away--with hands fenced with
iron," &c. which clearly implies resistance, and more than that,
rejection and repression. Hence, If it be threatned as a curse against
rulers of Belial, and promised as a blessing, that they shall be so
roughly handled; then this implies a duty to resist them, who cannot be
otherways taken; but here this is threatned, &c.
3. When the Lord shall have mercy on Jacob, and chuse Israel, it is
promised, Isa. xiv. 2, 3. "That they shall take them captives, whose
captives they were. And they shall rule over their oppressors." This
necessarily implies and infers a promise of resistance against these
oppressing rulers, in the time of their domineering, as well as revenge
after their yoke should be broken; and something of men's actions, as
well as God's judgment in breaking that yoke; for they could not take
them captives, nor rule over them, except first they had resisted them
whose captives they were: there is resisting of the supreme power,
subjection whereunto was the bondage wherein they were made to serve.
Hence, If it be promised, that a captivated and subjugated people shall
break the yoke, and free themselves of the bondage of them that had them
in subjection; then it is promised in that case, they must resist the
supreme powers; for such were they whose captives they were: the
antecedent is here expressed.
4. There are promises that the Lord's people, when those that rule over
them are incensed against the holy covenant, and when many of their
brethren that should concur with them shall be frighted from their duty
by fear, or corrupted with flattery, shall be made strong to exploits,
though in such enterprizes they may want success for some time, "and
fall by the sword and flame, and by captivity, and spoil many days,"
Dan. xi. 30,--34. Which is very near parallel to the case of the
covenanted people of Scotland, their appearing in defensive exploits
against their covenant-breaking rulers these many years bygone. This was
very eminently fulfilled in the history of the Maccabees, before
rehearsed. Hence, If it be promised, that a people shall be strong to do
exploits, in resisting the arms of their rulers, opposing their
covenant, and overturning their religion and liberties; then it must be
approven that such resistance is lawful, even though it want success;
but this is here promised. To the same purpose it is promised, that
after the Lord's people have been long kept as prisoners under the
bondage of oppressing rulers, they shall by a vigorous resistance, be
saved from their tyranny, Zech. ix. 13,--17. "When the Lord shall bend
Judah for him, and raise up Zion's sons against the sons of Greece."--So
it was in their resistances and victories against the successors of
Alexander, who had the rule over them for a time. And so it may be
again, when the Lord shall so bend his people for him. Hence, If the
Lord promises to fit and spirit his people for action against their
oppressing rulers, and to crown their atchievements, when so fitted and
spirited, with glorious success; then it is their duty, and also their
honour to resist them; but here that is plainly promised.
5. There are promises of the Lord's making use of his people, and
strengthening them to break in pieces the power of his and their
enemies, and his defending, and maintaining them against all their power
and projects, when they think most to prevail over them. As is promised
in the threatned catastrophe of the Babylonian usurpation, Jer. li.
20,--24.--"Thou art (says he to Israel, of whom he speaks as the rod of
his inheritance in the preceding verse) my battle ax and weapons of war,
and with thee will I break in pieces," &c. Whensoever this hath been, or
shall be accompshlied, (as it may relate to the vengeance to be execute
upon the New Testament Babylon) it clearly implies their breaking in
pieces powers that were supreme over them. Hence, If the Lord will make
use of his people's vindictive arms against Babylon ruling over them,
then he will justify their defensive arms against Babylon oppressing
them. Here it is promised, &c. So Micah iv. 11. to the end. Many nations
shall be gathered to defile and look upon Zion, and then the Lord shall
give an allowance and commission to his people to arise and thresh, &c.
What time the accomplishment of this is referred to, is not my concern
to enquire: it seems to look to the New Testament times, wherein the
Lord's people shall be first in great straits, and then enlarged; but to
restrict it to the spiritual conquest over the nations by the ministry
of the word, (though I will not deny but that may be included) seems too
great a straitning of the scope, and not so apposite to the expressions,
which certainly seem to import some forcible action of men, and more
than the peaceable propagation of the gospel. It is usually referred to
the latter days of that dispensation, when both the Jewish and Gentile
Zion shall be totally and finally delivered from Babylon, or
antichristian tyranny; before, or about which period, the enemies of
Christ and of his people shall attempt their utmost power to destroy the
church, groaning under their bondage; but when they are all well
mustered in a general rendezvous, the Lord's people shall have a gallant
game at the chace. But whensoever the time be of fulfilling the promise,
it ensures to the people of God the success of their defensive arms
against them that pretended a domination over them. And it looks to a
time, when they should have no rulers of their own, but them under whose
subjection they had been long groaning, and now brought to a very low
pass; yet here they should not only resist, but thresh them. Hence, If
in the latter days the people of God are to be honoured, and acted forth
with such a spirit and capacity to thresh and beat down these powers
under which they have been long groaning; then, when the Lord puts them
in such capacity to attempt it, they should be ambitious of such an
honour; but here it is promised, &c.
The same may be inferred from the prophet's vision, Zech. i. 19, 20. He
sees four carpenters resisting the four horns; the horns scattered
Judah, so that no man did lift up his head; but the carpenters came to
fray them, to cast out the horns of the Gentiles, which lifted up their
horn over the land of Judah. These horns had the supreme power over
Judah for a time, while they were in no capacity to resist them; but as
soon as the Lord furnishes them with capacity and instruments impowered
to resist them, they do it effectually. The carpenters are certainly the
Lord's people themselves; for here they are opposite to the Gentiles,
which all were except the Lord's people. Hence, if the Lord promises,
when reconciled to his people, to furnish them with instruments to fray
and scatter the power of tyrants, who have long borne down their head;
then when they are so furnished, they may resist them: but the Lord here
promises that, &c. This is more plainly promised also, Zech. x. 5. &c.
"Then they shall be as mighty men which shall tread down their
enemies,--And the pride of Assyria shall be brought down"--Hence, if the
Lord, when he shall have mercy on his people, will bless their
resistance so, as to bring down the pride and sceptre of them that had
the power over them; then, in hope of such a blessing, they may attempt
such a duty, when the call is clear.
Fourthly, We have also precepts, from whence we may consequentially
conclude the approven duty of defensive arms against oppressing rulers.
1. The children of Israel are commanded to vex the Midianites, and smite
them, for saith the Lord, they vex you with their wiles, Numb. xxv. 17,
18. And to avenge themselves, Numb. xxx. 2. Which did not only oblige
the people, when they had Moses for their magistrate to lead them forth;
but in the days of Gideon, when they were under their rule whom they
were to avenge themselves upon. Hence, if people must vex their enemies,
and avenge themselves of them, by war offensive, when ensnared by their
craftiness; much more may they resist them by a war defensive, when
invaded by their cruelty.
2. There is a command to punish every city or party making apostacy unto
idolatry, Deut. xiii. 12, 15. Upon this moral ground was Israel's war
against Benjamin, Judg. xx. And their bringing Amaziah unto condign
punishment; which is vindicated by Mr. Knox, See above Per. 3. pag. 52,
53. Hence, if people are to bring to condign punishment idolatrous
apostates seeking to entice them; then much more ought they to resist
such tyrants seeking to enforce them to such apostacy.
3. There is a precept, not only to defend, but also to rescue and
deliver our brethren when in hazard, Prov. xxiv. 11, 12. We must not
forbear to deliver them, when drawn to death: which will at least infer
the duty of assisting them when forced to defend themselves; for, if it
be a duty to rescue them from any prevailing power that would take their
lives unjustly, much more is it duty to defend them and ourselves both
against their murdering violence; but it is duty to rescue them, &c.
4. All that would learn to do well, are commanded, Isa. i. 17. to
relieve the oppressed; which is not spoken to magistrates only, many of
whom were the oppressors, the princes were rebellious, and companions of
thieves, ver. 23, So also, Isa. lviii. 6. It is required of a people
that would be accepted of God in their humiliations; to let the
oppressed go free, and to break every yoke. Hence, if it be duty to
relieve the oppressed by breaking the yoke of them that oppress them;
then it is duty to defend them and ourselves, both against them that
would oppress us more; but the former is here commanded: Therefore, &c.
5. There is a command for a spoiled oppressed people, when the Lord is
reconciled to them, and sympathizes with them, to deliver themselves
from their rulers servitude, Zech. ii. 7. 'Deliver thyself O Zion, which
dwellest with the daughter of Babylon.' Which comprehends all the
ordinary active means of people's delivering themselves, from oppressing
powers that rule over them: and consequently defensive resistance; for
it cannot only be restricted to flight included (ver. 6.) the promise
annexed (ver. 9.) imports more, when they that spoiled them shall be a
spoil to their servants: whereby it insinuated, they were so to deliver
themselves, as not only to free themselves from their servitude, but to
bring their masters under subjection. Hence, if the Lord's people, being
subject to tyrants ruling over them for the time, may deliver themselves
from their oppressing masters, then may they resist them, and defend
themselves: The antecedent is express here in the command.
6. There is a command given by Christ to his disciples, to provide
themselves with defensive weapons, necessary for their defence against
them that would pursue after their lives; as well as with other things
necessary for their sustenance, Luke xxii. 36.--'Now he that hath a
purse let him take it, and likewise his scrip, and he that hath no
sword, let him sell his garment and buy one.' Before, when he had sent
them out upon an extraordinary commission, as it were to serve their
apprenticeship in the work of the gospel, he did not allow them such
solicitous care to provide themselves, because he would give them a
proof of his sufficiency to sustain and protect them, without the
ordinary means of their own diligence. But now when he was about to
withdraw his bodily presence from them, and would warn them of the
discouragements they were to expect in the prosecutions of their more
continued work, which they had a commission for not to be retracted, he
would not have them to expect provision and protection by a course of
miracles, but to provide themselves with means for their sustenance, and
also for their defence against the violence of men: which chiefly was to
be expected from their rulers, who would persecute them under the notion
of transgressors of the laws of their kingdoms and countries. He was not
indeed to make much use of them, at that time, for himself; who was then
to finish the work of redemption by suffering: only, that what was
written might be accomplished in him, he would make so much use of them,
as voluntarily to be involved under the censure and reproach of
rebellion, being taken among men in arms, that he might be reckoned
among transgressors, ver. 37. Therefore, when they told him, they had
two swords, he said, 'It is enough,' ver. 38. I need not stand upon that
impertinency of a conceit, that these were spiritual swords; which
deserve no confutation, being fitter to be put among quakers delirious
distractions, than to be numbered among the notions of men of
understanding: for then the purse and the scrip must be spiritual too;
and these spiritual things must be bought by selling of garments; and
yet they would be such spiritual tools, as would a sharp edge for
cutting off of carnal ears, and such as would be both visible and
sensible; and two of them would be enough. They were then ordinary
material swords, which the Lord commands his followers to provide
themselves with for their defence as men, in cases of necessity, and,
when they should be in a capacity to improve them against their
murdering persecutors, against whom he gives his royal grant of
resistance; that the world may know his subjects, though they have more
privileges spiritual, yet they have no less human privileges than other
men: albeit, at that period of his determined suffering, he would not
allow the present use of them. Hence, if the Lord's people should
provide themselves with arms of defence, though they should be reputed
transgressors for so doing; then may they use these arms of defence
against them that persecute them under that notion; but the antecedent
is clear: Therefore, &c.
Fifthly, We may infer the same truth from some of the prayers of the
saints, wherein they glory in the confident expectation of the Lord's
strengthening them, and favouring and approving their helpers, and in
the experience of the Lord assisting them, while in the mean time
constitute in a formed appearance of resistance. I shall only hint
these,
1. In that prayer, Psal. xliv. 5. They glory, in hope, that through the
Lord they will push down their enemies, &c. yet now they were under the
power of tyrannizing dominators which they were resisting: for, ver. 9.
they complain they were put to shame, because the Lord went not forth
with their armies, and they which hated them spoiled them,--And for his
sake were killed all day long: hence, they plead, That the Lord would
awake,--and not forget their affliction and oppression. Whereby it is
evident they were under the yoke of tyrannizing powers, and resisting
according to their might. Which, by whomsoever, or upon what occasion
soever the Psalm was compiled, shews, that no want of success in
resisting tyrants, can mar the saints faith in pleading for the Lord's
assistance and approbation of the duty. Hence, they that, in faith, may
pray for, and boast of their treading down their tyrannizing powers that
rise up against them, may also, in faith, attempt the resisting of them
in their own defence; but here the Lord's people did the former.
2. We find David under Saul's persecution, while he had a party of 600
men to defend himself against his rage, in the psalms which he composed
upon that occasion, not only complaining of oppressors, but encouraging
himself in the faith that God would be with them that assisted him, in
his essay of defending himself, and imprecating destruction to Saul and
his accomplices; that the Lord would cut them off in his truth, and let
him see his desire upon them, Psal. liv. 4, 5. last verse. And Psal.
lvii. 4. And Psal. lvii. throughout. And Psal. cxl. 7, 9. He imprecates
against the head of them that compassed him about, and consequently
against Saul. Whence I argue, 1. If the Lord's people, conflicting with,
and encompassed with oppressing rulers as so many lions and dogs, may
pray and praise for the help of those that assist them, in their
endeavours of self preservation from them; then may they make use of
their help for their defence, for which they pray and praise; but here
we see the Lord's people did the former: Therefore they may do the
latter. 2. If we may pray against kings, and for preservation from them;
then may we defend ourselves against them, and endeavour the means of
that preservation for which we pray. The connexion is before cleared;
yet here I add: That which will give a dispensation from our duty of
praying for them, will also dispense from the duty of being passively
subject to their will; and consequently will allow defending ourselves
from their violence; but here we see tyranny and treachery, and designed
mischief will give a dispensation from our duty of praying for them,
though that be duty as indispensible as subjection. Again, if any thing
demur us from resisting of princes, it must be respect to their majesty,
and the character of the Lord's anointing upon them; but we see, no
respect to that will demur a believer from praying in faith against
them: therefore no such respect will hinder, but that he may defend
himself against his violence. And indeed, if we consider it right, if
the impression of any majesty God hath put upon princes, should bind up
our hands from any resistance, it will restrain from prayer resistance:
for, if that impression have any force at any time, it must be when a
man is most solemnly stated before God, and speaking to God as a
Christian, rather than when he is acting as a man with a man like
himself: and as prayer resistance is the more formidable and forcible
resistance than any other (as this Saul and many other kings, have found
by their woful experience) so it is more restricted than other
resistance; for we may defend ourselves against many whom we must not
pray against, to wit, our private enemies, for whom we are commanded to
pray: yet nobody will deny but we may resist their violence: and
likewise, we are commanded to pray for kings, when invested with God's
authority; but when their degeneration looses us from that obligation to
pray for them, and allows us to pray against them when they turn enemies
to God (as we see in the prayers of the psalmist) then also we may more
warrantably resist them by defensive arms.
3. Among the hallelujahs, in the end of psalms, there is one calculated
for the prevailing time of the church, when the Lord shall take pleasure
in his people. In that time of the saints being joyful in glory, when
they may glory in the rest and security the Lord will vouchsafe upon
them, they are prophetically and very pathetically excited to praise
prayer-ways, Psal. cxlix. 6. to the end. "Let the high praises of God be
in their mouth, and a two-edged sword in their hand,--to bind their
kings with chains,--to execute upon them the judgment written; this
honour have all the saints, hallelujah," This was their praise and
honour, when they were brought in to execute vengeance upon the kings
and nobles of Canaan. This also, in David's time, was the ambition, and
also the attainment of the saints, in their triumphant victories over
many of their oppressors round about them. But it looks to a further and
more famous execution of vengeance upon the tyrants of the earth, when
they shall have long kept under the church of God, and at length the
Lord shall give his people a capacity to break their yoke: which,
whenever it shall be, shall be their honour. Hence, if it is the honour
of the saints, when the Lord puts them in capacity, to execute
vengeance upon their enemies, though they be kings that oppress them;
then it may be their ambition to seek it, at least they may resist them.
Thus from several scripture practices, reproofs, promises, precepts, and
prayers, this truth may be proven. From which scriptures, though other
precious truths are more natively deduced, yet this truth by unstrained
and unconstrained consequence may be also clearly inferred.