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A Hind Let Loose by Alexander Shields

But usurpation and tyranny is not an orderly power


as it is required in these

words; Let every soul be subject to the higher powers, and, submit yourselves to every ordinance of man for the Lord's sake. But this cannot be given to tyrants and usurpers; therefore no deference can be paid to them at all: and consequently they cannot be owned. That this subjection, which is required to the higher powers, cannot be owned to tyrants, will be apparent, if we consider, 1. The subjection required is orderly subjection to an orderly power, that we be regularly under him that is regularly above; but usurpation and tyranny is not an orderly power, orderly placed above us; therefore we cannot be orderly under it. This is gathered from the original language, where the powers to be subjected to, are ordained of God and the ordinance of God, and he that resisteth the power is counter-ordered, or contrary to his orderly duty; so the duty is to be subject. They are all words coming from one root, which signifies to order; so that subjection is to be placed in order under another relative to an orderly superiority; but, to occupy the seat of dignity unauthorized, is an ataxy, a breaking of order, and bringing the commonwealth quite out of order. Whereby it may appear, that, in relation to an arbitrary government, there can be properly no orderly subjection. 2. The thing itself must import that relative duty which the fifth command requires; not only a passive stooping endurance, or a feigned counterfeit submission, but a real active duty including obedience to lawful commands;
and not only so, but support and maintenance; and that both to the acts of his administration, and to his standing and keeping his station, assisting him with all our abilities, both human and Christian; and not only as to the external acts of duties, but the inward motions of the heart, as consent, love, reverence, and honour, and all sincere fealty and allegiance.

But can a subjection of this extent be paid to a tyrant or usurper? Can we support those we are bound to suppress? Shall we love the ungodly, and help those that hate the Lord? Can we consent, that we and our posterity should be slaves? Can we honour them who are vile, and the vilest of men; how high soever they be exalted? 3. The ground of this subjection is for conscience sake, not for wrath, that is, so far and so long as one is constrained by fear, and, to avoid a greater evil, to stoop to him, but out of conscience of duty, both that of piety to God who ordained magistracy, and that of equity to him who is his minister for good, and under pain of damnation if we break this orderly subjection, Rom. xiii. 2, 5. But can it be imagined, that all this is due to a tyrant and usurper? Can it be out of conscience, because he is the Lord's minister for good? The contrary is clear, that he is the devil's drudge serving his interest: Is resistance to tyrants a damnable sin? I hope to prove it to be a duty. 4. If subjection to tyrants and usurpers will inveigle us in their snares, and involve us in their sin and judgment, then it is not to be owned to them; but the former is true; therefore the latter. In the foregoing head I drew an argument, for withdrawing from and disowning the prelatic ministers, from the hazard of partaking in their sin, and of being obnoxious to their judgment, because people


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