_Answ._ All this did signify something if there were no God, that can easilier restrain and destroy them at his pleasure, than they can destroy or injure you. But if there be a God, and all the world is in his hand, and with a word he can speak them all into dust; and if this God be engaged to protect you, and hath told you, that the very hairs of your head are numbered, and more regardeth his honour, and gospel, and church, than you do, and accounteth his servants as the apple of his eye, and hath promised to hear them and avenge them speedily, and forbid them to avenge themselves; then it is but atheistical distrust of God, to save yourselves by sinful means, as if God either could not or would not do it: thus he that saveth his life shall lose it. Do you believe that you are in the hands of Christ, and that men cannot touch you but by his permission; and that he will turn all your sufferings to your exceeding benefit? And yet will you venture on sin and hell to escape such sufferings from men? Wolves, and bears, and lions, that fight most for themselves, are hated and destroyed by all; so that there are but few of them in the land. But though a hundred sheep will run before a little dog, the master of them taketh care for their preservation. And little children that cannot go out of the way from a horse or cart, every one is afraid of hurting. If christians behaved themselves with that eminent love, and lowliness, and meekness, and patience, and harmlessness, as their Lord hath taught them and required, perhaps the very cruelty and malice of their enemies would abate and relent; and "when a man's ways please God, he would make his enemies to be at peace with him;"[79] but if not, their fury would but hasten us to our joy and glory. Yet note, that I speak all this only against rebellion, and unlawful arms and acts.
_Direct._ XXXII. Obey inferior magistrates according to the authority derived to them from the supreme, but never against the supreme, from whom it is derived. The same reasons which oblige you to obey the personal commands of the king, do bind you also to obey the lowest constable, or other officer: for they are necessary instruments of the sovereign power, and if you obey not them, the obedience of the sovereign signifieth almost nothing. But no man is bound to obey them beyond the measure of their authority; much less against those that give them their authority.
_Direct._ XXXIII. No human power is at all to be obeyed against God: for they have no power, but what they receive from God; and all that is from him, is for him. He giveth no power against himself; he is the first efficient, the chief dirigent, and ultimate final cause of all.[80] It is no act of authority, but resistance of his authority, which contradicteth his law, and is against him. All human laws are subservient to his laws, and not co-ordinate, much less superior. Therefore they are _ipso facto_ null, or have no obligation, which are against him: yet is not the office itself null, when it is in some things thus abused; nor the magistrate's power null, as to other things. No man must commit the least sin against God, to please the greatest prince on earth, or to avoid the greatest corporal suffering.[81] "Fear not them that can kill the body, and after that have no more that they can do; but fear him, who is able to destroy both body and soul in hell: yea, I say unto you, fear him," Luke xii. 4. "Whether we ought to obey God rather than men, judge ye," Acts v. 29. "Not fearing the wrath of the king: for he endured, as seeing him that is invisible.--Others were tortured, not accepting deliverance," &c. Heb. xi. 27, 35. "Be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image," &c. Dan. iii. 18.
_Object._ If we are not obliged to obey, we are not obliged to suffer; for the law obligeth primarily to obedience, and only secondarily _ad pœnam_, for want of obedience. Therefore where there is no primary obligation to obedience, there is no secondary obligation to punishment.