Christianity a Doctrine of the Cross, Doctrine · Chapter 9
CHAP. IX. The Reasons of Non resistance. And how it makes not Arbitrary Government.
I Shall only add now, in the last place, concerning this Non-resistance, or not arming against invading Princes, required of, and practised by the first and best Christians, what Regards they were guided by, and what Reasons they looked at, for this Observance.
1. The first and chiefest, was in Reverence to God's Ordinance, insomuch as those Rulers, were Gods Anointed, his Ministers, or his Vicegerents. How can I stretch forth my hand against Saul, says David, and be guiltle§, seeing he is the Lords anointed. 1 Sam. xxvi.9. and c. xxiv.6. And he that resists, shall receive Damnation, saith S. Paul, as resisting the Ordinance of God, Rom. xiii.2. And he is the Minister of God, wherefore ye must needs be subject, not only for wrath, but also for conscience sake, v. 4, 5. And like to these, are the Sayings of the Primitive Fathers, for Submission to the persecuting Emperors. Tertullian grounds the Duty of Allegiance we owe the Emperor, on this, that he is deputed by God, *Apol. c. 30.and has his Power from the same, from whom he has his Spirit: that he is one, †ib. c. 33.quem Deus eligit, — qui à nostro Deo constitutus, i.e. whom God has appointed: ‖ib. c. 34.à Dominus Dei vice, Gods Vicegerent, or a Lord over us in Gods place and stead: whom ‡ad Scap. c. 2.knowing à Deo constitui, to be Gods Ordinance, every Christian ought of necessity to love, reverence, and wish safe. This made the Sacredness, and Autority of the Emperor, in their eyes, because, as Athenagoras *Legat. pro Christ. p. 17.tells Marcus and his Son Commodus, foreign, their Empire they had received from God. The same, which Dionysius of Alexandria †ap. Eus. Hist. Eccl. l. 7. c. 11.said afterwards of Valerianus and Gallienus, to Aemilian the Praesect. And because, as Theophilus says in his Book to Autolycus under the Emperor Commodus, tho the Emperor ‖Ad Autolyc. l. 1. p. 76.is not God, yet he is foreign, a Man ordained of God, and under him, to do Judgment and Justice. And this also is the ground of Subjects Duty and Allegiance, in the Doctrine of our Church. All Subjects do owe of bounden Duty, Obedience, Submission, and Subjection, to the Higher Powers, for as much as they be Gods Lieutenants, Gods Praesidents, Gods Officers, &c. says the Homily of Obedience Part 1. And again, all Subjects are bound to obey them, yea though they be evil, and that for Conscience sake, as Gods Ministers. —Though they be wicked, and abuse their Power: yet therefore it is not lawful for their Subjects to withstand them, because, even wicked Rulers, have their Power and Autority from God. Homily of Obedience Part 2.
Now, all these are Reasons, not to Resist the worst, as well as the best Kings: the infringers of Rights, as well as the maintainers of them. For all Men rightfully invested with Power, are Gods Ministers, his Anointed, and his Ordinance, however they employ their Power. The bad are, as well as the good; at their worst, as well as at their best times. Saul is the Lords Anointed, as well as David; †Lam. iv.20.Zedekiah, as well as Josiah; Nero, Domitian, Dioclesian, or other bloody Persecuting Emperors, as well as the most just and godly Kings. The same that gave the Power, ‖De Civit Dei, lib 5. c. 21.says S. Austin, to Marius, gave it also to C. Caesar; he that conferred it on Augustus, gave it also to Nero; he that bestowed it on the Vespasians, Father and Son, those most obliging Emperors, bestowed it also on Domitian so infamous for his Cruelties. And not to particularize any further, he that set up Constantine the Christian Emperor, set up Julian too who Apostatized from Christ. In reading the Holy Scriptures, says our Church, †Part 1.in the Homily against willful Rebellion, we shall find in very many and almost infinite Places, as well of the Old Testament as of the New, that Kings and Princes, as well the evil as the good, do Reign by Gods Ordinance, &c. They have their Power and Authority from God, says the ‖Part 2.Homily of Obedience, and are to be obeyed as Gods Ministers, although they be evil — although they abuse their Power — although they be wicked and wrong doers — and it is not lawful for Inferiors and Subjects, in any Case to resist and withstand them.
Whatever the rightful Sovereign be then, that bears hard upon any Man; let me ask him who is most uneasie, if, for all his Personal unworthiness, and oppressive Administration, he be not still the Lords anointed, and the Ordinance of God. And so long, if he will be a Follower of the Holy Scriptures, the Primitive Fathers, or our own Church, whose Testimonies have been alledged, how can he lift up his hand against him.
2. A second Ground of their Non-Resistance, was in Patience and Submission to Gods Providence. In such hard Cases, they were like to ease their Suffering by Patience, and make it worse by Resistance. In your Patience, says our Saviour, possess ye your Souls. Luke xxi.19. When the Cross was brought upon them, they were called to take it up, not to drive it away; to follow Christ in bearing it themselves, not to follow the World in endeavouring to Force it upon others: according to those Precepts of our Lord, for taking up, and bearing his Cross. These Persecutions they looked on, as sent by God for tryal of their Patience, not of their fighting Valor in making Resistance: and were careful under them, to shew invincible Stoutness in Sufferings; not refuse to Suffer, and rather fight in their own Defence. The Cup, which my Father hath given me, shall I not Drink it? Therefore put up thy Sword, said Christ. Joh. xviii.11. Lo here is the Patience of the Saints, says S. John, noting what in their Persecutions they sought to Signalize. Rev. xiv.12. And, Absit ut Divina Secta dol…at pati, in quo probatur: God forbid this Divine Sect should be against Suffering, which is only Gods way of Tryal and Probation, †Apol. c. 37.says Tertullian, of their patient and unresisting Sufferings, when they had strength enough to defend themselves.
3. In faith in God, and trust that he, as Rightful Judge, would sooner or later, as he saw best, Right their Cause. Vengeance is mine, I will repay, saith God; and they were content to leave it to him. †Confidimus majestati ejus, qui tam contemptum sui, quam servoram injurias, possit ulcissi. — Cum tam nefanda perpetimur, Deo permittimus ultionem. Lact. l. 5. c. 20.We confide in him, who is able to take Vengeance, both for his own, and his Servants injuries. —When we suffer such unspeakable things, we leave it to God to Right us, says Lactantius. ‖Laesos u tio Divina Defendit. Inde est quod nemo nostrum reluctatur, etsi nimius & copiosus sit noster Populus Cyprian ad Demet. p. 192. Ed. Ox.Against all your injuries, the Judgment and Vengeance of God is our Defence. And upon that account it is, that none of us makes any Resistance, though we have Numbers more than enough, says S Cyprian. And loe, here is the Faith, and Patience of the Saints, said S. John. Rev. xiii.10. They committed their Rights to him, when despoiled of them by unjust Force, and never went about to make Parties and Tumults, by Force to Right themselves; to shew the Faith they had in his Justice, his Providence, and Promises; and how far, and freely, even in these dearest and most concerning Interests, they durst trust him.
Now both these also, are Reasons equally not to Resist, under any rightful Sovereigns. The Cross is the same, under one, as under others. The same Tryal of Patience, and of Faith, when they fall under the same distresses: whether by Christian or Heathen, Sober or Dissolute, by Princes that Invade, or that observe Civil Laws and Legal Properties.
Now, to all this, that has been said on this Subject, it would be a very weak and unjust exception, to say, this forbidding of Resistance on violation of Laws, is setting up for illegal and arbitrary Government. For to Govern Arbitrarily, is to Rule by Discretion, or to have no written Laws to Govern by. And where there are Stated Laws, to regulate and direct Administrations; there is all the Human care that can be, to prevent Arbitrariness in Sovereigns.
There are but two ways, to limit and lay Restraints, or keep any Governor within compass. One is, Laws; which restrain him as a Rule, by fixing and prescribing for him, his just Bounds. The other, is a Superior Power, that can call him to account when he Deviates, and forceably compel him to return into a Right Course; and these restrain him as his Rulers. Now, as for this later way, of appointing Higher Powers, for their Supervisors and Correctors: it is visible this can be no way of restraining Sovereigns; who can be no longer Sovereigns, but Subjects, if they have any Superiors, He that is by Law declared the Supreme, especiall the only Supreme in any Realm, must needs be above all, and no Man can be above him. Though the Laws of his Realm, are to be his Rule; yet no Man in his Realm can be his Ruler, nor they, who all profess themselves made subject to, pretend to set upon him.
Besides, if such Correctors were appointed, to secure the Laws: yet would that be only a Dream of Security, which would vanish, as Experience made us awake and come to our selves, and not secure them really, more than they are secured already. For these Correctors, being subject to like Over-sights, Passions, and Misgovernments, are as liable to Prevaricate and Violate the Laws, as those whom they are set to Supervise. The Laws are safe enough, in the Hands of good Kings; and as unsafe, in the Hands of ill Correctors, as of ill Kings; and such Correctors, are every whit as liable, and like as oft to be ill, and abuse the Laws, as Kings themselves. And what redress for the Invasions and breach of Laws, when they do amiss? So that this doth not Cure, but only shift the Disease, which is uncureable under any Sovereign or last Judge, be it King or Parliament. Army or Mobile, through the Nature of this World, and the inseparable uncertainties of Human Affairs.
As in the …ne of Human Subordinations then, some must be Sovereigns; and these must be Men, subject to be drawn aside like our selves: so can these have no Restraint, but Laws; nor any Judge but God, and so be unaccountable here on Earth. The only possible restraint of Arbitrariness in them, is Laws. And the best restraint these can lay, is, if Acts of State and Justice, are to be sped, not only by the Sovereign himself in Person, but by his Ministers. And if, though the Sovereign himself is not, yet his Ministers are accountable, and tryable for Breach of Laws, as well as others. Which, I think, is as much security under a Sovereign, as Sovereignty allows. And this Human Security, we have in this Realm, to Guard our Laws: although we may not resist our Sovereign, and fight for those Laws against him by force of Arms; which is a throwing off his Sovereignty over us, and setting up for our Selves.
But though this Doctrine of Non-Resistance, yea, even in Defence of Laws, doth not make Arbitrary Power: yet, on the other Hand I would have it considered, whether the Liberty of Resistance, is not like to bring in Arbitrary Subjection. They may cast off Obedience, say some, for Publick Good, i.e. when they see it Expedient, for they must judge of it. Is not this to set Subjects loose, when they see Cause. And if they are Arbitrary Governors, who in Ruling are left to Discretion: are not they also, as Arbitrary Subjects, who in Obeying are left to Discretion? Now, to Cure Arbitrary Power, by Arbitrary Obedience; is to Cure Tyrannical Government, by no Government, which is as bad, nay, abundantly worse. The very worst of Tyrants, are the Ministers of God for good, in comparison of no Government. One Tyrant's Lust, cannot Rifle all Virgins; nor his Avarice, devour all Estates; nor his Revenge, reach all Persons; nor his Cruelty, cut off the Common Wealth. But under no Government, the Rabble will Govern all. And that will be branched out into many thousand Tyrants, who Persecute without Pity, as well as Justice; and pull down and spoil, without any Relentings; and have no Generosity to spare, or greatness of Soul to neglect or leave any thing; but think the meanest Plunder a desireable Prey, and sweep all before them. A Poor Man, that oppresseth the Poor, is like a sweeping Rain, says Solomon. Prov. xxviii.3. And I think the Experience we have had of late, in these three Realms, of the Rabbles Ruling is enough to convince all Considerate Men, that a few months of their Expedition, is much more full of illegal Violence, Injustice, and Inhumanity, and a great deal more formidable, than a Tyrants whole Reign.
FINIS.
End of the text · John Kettlewell, Christianity a Doctrine of the Cross (1691)