of her own proper laws and discipline, to govern herself aright, and enlarge her boundaries, is evident from Acts ix. 31. then had the churches rest throughout all Judea and Galilee and Samaria, and were edified, and walking in the fear of the Lord and in the comfort of the Holy Ghost, were multiplied.

Religion therefore is to be protected by the magistrate, not forced upon the people. Josh. xxiv. 15. if it seem evil unto you to serve Jehovah, choose you this day whom ye will serve ...... but as for me and my house, we will serve Jehovah. Psal. cv. 14. he suffered no man to do them wrong, yea, he reproved kings for their sakes, saying, Touch not mine anointed, and do my prophets no harm. If then kings are forbidden to exercise violence against religious persons in any matter whatever, much more are they forbidden to force the consciences of such persons in the matter of religion itself, especially on points where the magistrate is fully as liable to be mistaken as the pope, and is actually mistaken in many instances; unless indeed they are content, like him, to be accounted antichrist, a name given to the pope himself chiefly from his encroachments on the consciences of mankind. True it is, that the Jewish kings and magistrates interposed their judgement in matters of religion, and even employed force in the execution of their decrees; but this was only in cases where the law of God was clear and express, and where the magistrate might safely decide without danger of mistake or controversy. In our own times, on the contrary, Christians are on many occasions persecuted or subjected

See on this and the following paragraph the treatise On Civil Power in Ecclesiastical Causes, throughout. Again, in the History of Britain: While they taught compulsion without convincement, which not long before they complained of as executed unchristianly against themselves, these intents are clear to have been no better than antichristian; setting up a spiritual tyranny by a secular power, to the advancing of their own authority above the magistrate, whom they would have made their executioner to punish church-delinquencies, whereof civil laws have no cognizance.' Prose Works, IV. 84. This was one of the paragraphs omitted for political reasons in all the early editions of the History of Britain. It appeared first in the collection of Milton's Works published in 2 vols. folio, 1738.

to punishment for matters either purely controversial, or left by Christian liberty to the judgement of each believer, or concerning which there is no express declaration in the gospel. Against such magistrates, Christians only in name, many heathen and Jewish rulers will rise in judgement, and among the rest Pontius Pilate himself, whose deference to Jewish. opinions was such, that he did not think it derogatory to his proconsular dignity to go out to speak to the Jews, when they, from a religious scruple, declined entering the judgement-hall. John xviii. 28, 29. So also Gamaliel, Acts v. 39. if it be of God, ye cannot overthrow it; and Gallio, xviii. 15. I will be no judge of such matters.

For if even the ecclesiastical minister is not entitled to exercise absolute authority over the church, much less can the civil magistrate claim such authority. 2 Cor. i. 24. not for that we have dominion over your faith, but are helpers of your joy: for by faith ye stand. Coloss. ii. 18. let no man beguile you of your reward in a voluntary humility, &c. 1 Pet. v. 3. neither as being lords over God's heritage. Rom. xiv. 4. who art thou that judgest another man's servant? See also James iv. 12. For other arguments to the same effect, I refer to Book I. of this treatise, under the heads of Christ's kingdom, faith, the gospel, Christian liberty, church discipline and its objects. Undoubtedly, as the kingdom of Christ is not of this world, so neither is it sustained by force and compulsion, the supports of earthly rule. Hence the outward profession of the gospel ought not to be made a matter of constraint; and as to the inner parts of religion, faith and liberty and conscience, these are beyond its power, being from their very nature matter of ecclesiastical discipline alone, and incapable of being affected by the determinations of human tribunals: not to mention the absurdity and impiety of compelling the conscientious to adopt a religion which

Why did he lay restraints, and force enlargements upon our consciences in things for which we were to answer God only and the church? God bids us 'be subject for conscience sake,' that is, as to a magistrate, and in the laws, not usurping over spiritual things, as Lucifer beyond his sphere. Answer to Eikon Basilike. Prose Works, III. 34.

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they do not approve, or of constraining the profane to bear a part in that public worship from which God has interdicted them. Psal. 1. 16, 17. unto the wicked God said, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? Prov. xv. 8. and xxi. 27. the sacrifice of the wicked is an abomination; how much more when he bringeth it with a wicked mind?

For the duties of the people towards the magistrate, see Exod. xxii. 28. thou shalt not revile the gods, nor curse the ruler of thy people. 2 Sam. xxi. 17. then the men of David sware unto him, saying, Thou shalt go no more out with us to battle, that thou quench not the light of Israel. Prov. xxiv. 21, 22. my son, fear thou Jehovah and the king. xxix. 26. many seek the ruler's favour, but every man's judgement cometh from Jehovah. Eccles. viii. 2. I counsel thee to keep the king's commandment, and that in regard of the oath of God. Matt. xxii. 21. render unto Cæsar the things that are Cæsar's, and unto God the things that are God's. Rom. xiii. 1. let every soul be subject unto the higher powers-. 1 Tim. ii. 1, 2. I exhort therefore, that first of all supplications.....be made for all men, for kings, and for all that are in authority. Tit. iii. 1. put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work. 1 Pet. ii. 13. submit yourselves to every ordinance of God for the Lord's sake.

Even towards unjust magistrates. Matt. xvii. 26, 27. then are the children free; notwithstanding, lest we should offend them, &c. Acts xxiii. 4, &c. revilest thou God's high priest? ..... I wist not, brethren, that he was the high priest: for it is written, Thou shalt not speak evil of the ruler of thy people. Those cases must be excepted, in which compliance with the commands of men would be incompatible with our duty towards God. Exod. i. 17. the midwives feared God, and did not as the king of Egypt commanded them. ii. 2. she hid him three months. Josh. i. 17. only Jehovah thy God be with thee-. 1 Sam. xiv. 45. so the people rescued Jonathan, that he died not. xx. 1, &c. he said unto him, God forbid, thou shalt not die. xxii. 17. the servants of the king would not put

forth their hand. 2 Chron. xxi. 10. Libnah revolted from under his hand, because he had forsaken Jehovah God of his fathers. xxvi. 18. they withstood Uzziah the king. Esth. iii. 2, 4. Mordecai bowed not, nor did him reverence. Dan. iii. 16. we are not careful to answer thee in this matter. v. 18. if not, be it known unto thee, O king, that we will not serve thy gods. vi. 10. when Daniel knew that the writing was signed, he went into his house, &c. Acts iv. 19. whether it be right in the sight of God to hearken unto you more than unto God, judge ye. Hebr. xi. 23. by faith Moses when he was born was hid three months of his parents......and they were not afraid of the king's commandment.

Opposed to this are, first, rebellion. Numb. xvi. 1. now Korah ..... took men-. 2 Sam. xx. 1. and there happened to be there a man of Belial, whose name was Sheba, &c.

Secondly, obedience in things unlawful. 1 Sam. xxii. 18. Doeg the Edomite turned, and he fell upon the priests, &c.

The opinion maintained by some, that obedience is due to the commands not only of an upright magistrate, but of an ususper, and that in matters contrary to justice, has no foundation in Scripture." For with regard to 1 Pet. ii. 13. submit yourselves to every ordinance of man, it is evident from v. 14. that although this passage comprehends all human ordinances, all forms of government indiscriminately, it applies to them only so far as they are legitimately constituted. The eighteenth verse, which is alleged to the same purpose, relates to servants exclusively, and affords no rule for the conduct of free nations, whose rights are of a kind altogether distinct from those of purchased or hired servants. As for the obedience of the Israelites to Pharaoh, we have no means of

Neither God nor nature put civil power into the hands of any whomsoever, but to a lawful end, and commands our obedience to the authority of law only, not to the tyrannical force of any person.' Answer to Eikon Basilike. Prose Works, III. 52. Quæ autem potestas, qui magistratus, contraria his facit, neque illa, neque hic, a Deo proprie ordinatus est. Unde neque tali vel potestati vel magistratui subjectio debetur aut præcipitur, neque nos prudenter obsistere prohibemur.' Pro Populo Anglicano Defensio. V. 88.

ascertaining whether it was voluntary or compulsory, or whether in obeying they acted rightly or otherwise, inasmuch as we are nowhere told, either that they were enjoined to obey him, or that their obedience was made matter of commendation. The conduct of Daniel in captivity is equally foreign to the purpose, as under his circumstances it was impossible for him to act otherwise. Besides, it is written, Psal. lx. 4. thou hast given a banner to them that feared thee, that it may be displayed because of the truth. That it may be the part of prudence to obey the commands even of a tyrant in lawful things, or, more properly, to comply with the necessity of the times for the sake of public peace, as well as of personal safety, I am far from denying.

The duties of the magistrate and people TOWARDS THEIR NEIGHBOURS regard the transactions of peace and war.

Under the head of PEACE are included international treaties. In order to ascertain whether, in particular cases, these may be lawfully contracted with the wicked, we ought to consider the purposes for which treaties are concluded, whether simply for the sake of peace, or of mutual defence and closer intimacy.

Of the former class are the confederacy of Abraham with the men of Mamre, Gen. xiv. 13. and with Abimelech, xxi. 27. that of Isaac with Abimelech, xxvi. 29-31. that of Solomon with Hiram, 1 Kings v. 12. from which examples the lawfulness of such alliances appears evident.

Of the latter class are the treaties of Asa with Benhadad, 1 Kings xv. 19. of Jehoshaphat with the house of Ahab, 2 Chron. xviii. 1.

This is a remarkable passage, considering the prominent part taken by the author not only against the monarchy, but against the monarch himself. It is evident that his experience of the miseries caused by the civil disturbances of those evil times had taught him that a regard to the general good might sometimes render a temporary sacrifice of abstract rights not inconsistent with the sincerest love of political or religious liberty.