So all the subjection, they contend, the sufferers gave,
particularly in the beginning of the late persecution, to the then
rulers, did not, nor could, pacify their wrath, because they would not
give up with their conscience and all religion, which was the very
foundation of the rising of his spirit against them; though, according
to their explication of the text, this was what they should have done,
and so have pacified the ruler's wrath. It is but a mere shift to tell
the world, that it is only in lawful matters they are to yield; the
yielding must surely correspond to the rising of the spirit spoken of.
But with such deceitful shifts are they forced to cover over a doctrine,
which, if presented in its native dress, would not meet with such ready
reception. But in opposition to their strained interpretation of the
text, the ruler must be understood a lawful ruler, who is the minister
of God for good--one who has not only moral abilities for government,
but also a right to govern. And as a subject may be keeping his place of
subjection to a righteous ruler, and yet be guilty, in his private or
public character, of what gives just offense, and occasions the ruler's
spirit justly, and so not sinfully, to rise against him--thus, one may
be guilty of many criminal mismanagements in the discharge of his public
trust, guilty of profaning the name of God or his day, or of riot,
excessive drinking, &c, without having any thought of casting off the
authority of his ruler--so, when a person has hereby provoked the spirit
of his ruler, this divine precept teaches the party offending not to
aggravate his offense, by attempting (though able) to make good his
part, or rebel against his sovereign, but to yield, acknowledge his
guilt and trespass, and submit to such punishments as the lawful ruler
shall justly inflict, according to the degree and quality of the
offense; whereby only, the ruler will be satisfied.
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