poral Meffiah. But he was willing to give things the beft Colouring they could bear.

But 3dly, It is fill previously neceffary to obferve, that the Chriftians and Jews were looked upon as the fame People by the Romans for fome confiderable time after the Appearance of Chriftianity in the World: So that if the Jews held any Opinions, which called in Question the Right and Title of the reigning Powers, the Chriftians were suppofed to do the fame, and were accordingly accufed of maintaining feditious Notions, and Principles fubverfive of Government. It was therefore highly expedient, that the firft Preachers of the Gofpel fhould clear themselves of this Imputation; and make the Difference between a few and a Chriftian, especially in regard to this Article, appear to all the World. Nay, it was greatly neceffary in another View; because there was a Danger, that there might be fome Grounds for a Part of the Accufation, on account of the Principles and Behaviour of fome Judaizing Chriftians. They were very induftrious in inculcating their Notions into the Christian Converts, and fometimes too fuccessful; as may plainly appear from the whole Scope of this Epiftle of St Paul to the Romans, and of that to the Galatians. In one word, they were for blending Judaism and Chriflianity together. And I greatly fufpect, that the Notion, which fo generally prevailed among the

firft

firft Chriftians, that Chrift was fhortly to come and reign a Thousand Years upon Earth, was a Relict of the old Leaven of Judaism. However that be, it was fufficient to alarm the Powers in Poffeffion, and to cause them to look upon Chriftians and Chriftianity with an evil Eye. And therefore it was neceffary both to warn the Chriftians themfelves not to give ear to delufive Tales of this fort, and also to take off the bad Impreffion, which fuch Notions either had caused, or might cause in others against them.

I have now finished what I previously propofed as neceffary to throw a proper Light upon this Subject. And I flatter myfelf, that a common English Reader, bleffed with Impartiality and Good Senfe, has already perceived in his own Mind, That the Words and Phrafes of this famous Paffage of the xiiith of the Romans, have greatly altered their Hue and Complexion, if I may be allowed fo to exprefs myfelf, from what they appeared, when viewed thro' the falfe Medium of modern Controverfy. An House built upon the Sand, we are told by the greateft of Authorities, will not ftand. Mr. Chubb's Edifice has no other Bafis. For he reared it upon the fandy Foundation of mɔdern Controverfy. But as we have now seen, that the Words had no Manner of Reference to the Cafe of the common Grievances of the People, but to that of the difputed Title of D 3

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the Prince, let us re-confider the Words in this Light and this Light only.

"Let every Soul be fubject to the higher Powers: For there is no Power but of "God: The Powers that be are ordained of "God. Whosoever therefore refifteth the

Power, refifteth the Ordinance of God: "And they that refift shall receive to them"felves Damnation. For Rulers are not a "Terror to good Works, but to the Evil. "Wilt thou then not be afraid of the Pow"er? do that which is good, and thou

fhall have Praise of the fame. For he is, "the Minister of God to thee for Good. "But if thou do that which is Evil, be a"fraid: For he beareth not the Sword in "vain: For he is the Minifter of God, a Revenger to execute Wrath upon him that "doth Evil."

It is now, I think, eafy to fee, What is the main Point here intended. The Grand Objection against submitting to the Powers in Pofeffion was, that they had not a rightful Title; they were NOT ORDAINED of God. But how was the Apoftle to prove, That they WERE ordained of God and confequently had a rightful Title? Not surely by vindicating the Hoftilities of the Romans against the Jews; nor yet by palliating the Perfidy of the first of the Cafars against the Romans, and the Conftitution of his own Country; nor by justifying the Arts and In

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trigues, the Violence and Iniquity of the rest of the Cafars to obtain the Succeffion after him; not by attempting to prove, that the Original Ufurpation by Length of time and other Circumftances, came at last to acquire fuch a Title, as the People ought never to oppofe, or fet afide in Cafes of manifest Tyranny and Oppreffion; nothing of this kind, I fay, was fo much as attempted: But the Apoftle firft afferts, that God being the Fountain of all Government and Authority, there was no Government, but was derived from him; that therefore the Powers in Poffeffion were ordained of God; and confequently had a good Title to the Obedience of the Perfons he wrote to.

But how was it to be understood, that God was the Fountain of ALL Government and Authority? And how did it appear, that the Powers in Poffeffion were ORDAINED by him? These were the very Points in Question. It is natural therefore to afk, where is the Proof of them? It follows in thefe Words, which explain and limit his general Affertions; For Rulers are not a Terror to Good Works, but to the Evil. Wilt thou then not be afraid of the Power? do that which is Good, and thou shalt have Praife of the fame. For he is the Minifter of God to thee for Good, &c. Here the Apoftle explains, for what Ends and uses Government in General is derived from God; D 4

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and for what Reafons in particular the Powers in prefent Poffeffion fhould be looked upon as his Ordinance. The Magiftrate [in general] is the Minifter of God for Good."

Wilt thou not be afraid of the [prefent] Powers? do that which is Good, and thou fhalt have Praise of the fame. The Jews before this, had obeyed, as they intimated plainly enough, only through Fear and Compulfion, not out of Choice and Good Will. But St. Paul here tells them, they had no Caufe to fear from a Good Government, if they would act the Part of Good Subjects. They had long been difputing the Ground or Foundation of Cafar's Title, or, according to their Phrase, of his being ordained of God: And the Apostle here fhews them, how they might end the Dispute with Certainty and Expedition. And this he did in a way they leaft expected: For he did not put the Matter upon Cafar's Original Right, or his better Title than any other Claimant, who either did, or might appear; might appear; But upon Cafar's prefent Poffeffion, and his Good Adminif

When the Apoftle wrote this Epiftle, there were not thofe Objections of Male Administration against Nero which there were afterwards. He begun to reign well, but then degenerated. Befides, if Nero's Government, at that Juncture, answered the Ends of Government in general, and was not particularly bad, it was enough to justify all that the Apoftle has here advanced concerning it. For the objection of the Jews

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