OBEDIENCE TO MAGISTRATES RECOMMENDED, IN A DISCOURSE Upon TITUS 3.1.  
Preached September the Ninth, 1683.  Put them in mind to be subject to Principalities and Powers, and to obey Magistrates. 
By J. C. Rector of W. N.  
LONDON, Printed by T. S. for Edward Giles, Bookseller in Norwich, near the Marketplace. 1683.   

TO THE READER.  
READER,  
CHristian Obedience to Magistrates is a Duty so necessary both to the Public Peace and Welfare of Church and State, and to the Private Good of particular Persons and Places, that the Publisher judges he needs not much to apologise for the sending forth these Papers that persuade thereunto. The Discourse is short, plain, and intelligible, and so more adapted to the use of those that may have need of it. There is nothing in it that may exasperate the Spirits of any, but what may be useful to the Information of every Sincere Christian, who is willing to know and practise his Duty. The Author is no Court Parasite, suiting his Principles to worldly Interest, that he may get Preferment by them; but desiring to go forth Incognito, he covets no other Happiness on Earth, but to serve God faithfully, that little time he hath to live, in an obscure Country-Town.  
Reader, It concerns thee, if thou wouldst approve thyself a sincere Christian, to consider how far thou art to comply with this Duty, which is one of the main Commands of the Gospel. Thou canst not be Christ's Disciple, if thou hast not respect to all his Commandments. Read, and consider, and the Lord give thee understanding in all things.   

CHRISTIAN OBEDIENCE RECOMMENDED, From TITUS III. 1.  Put them in mind to be subject to Principalities, and Powers, and to obey Magistrates— 
THis Epistle was written by St. Paul to Titus, left by him at Crete for the settling the Affairs of the Churches there, to direct him in his Office, and learn him how to behave himself in the Church, which is the House of the Living God, as the Apostles Phrase is, 1 Tim. 3.15. as that Epistle was sent also to Timothy at Ephesus upon the same account. In the first Chapter of this Epistle he gives Directions to Titus about the Ordination of Elders or Presbyters in the Churches, (called in the French, Prestres, and by us Priests; Names derived from the Greek Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.) He shows what Qualifications they must have, and orders the stopping the Mouths of False Teachers. In the second Chapter, he gives Directions what Duties are to be preached to several sorts of Persons, to aged Men and Women, to young Men and Women, to Servants, etc. In the third Chapter he directs the teaching of some other Duties, as Subjection and Obedience to Rulers and Magistrates, and to do all good Works: Put them in mind to be subject to Principalities and Powers, to obey Magistrates, and to be ready to every good Work. That which I shall make the Subject of my Discourse from the Text, is this Doctrinal Proposition:  
Prop. That Ministers are to mind their People to be subject to Principalities and Powers, and to obey Magistrates.  
This is a Precept not only sitted for that time, but necessary for all Ages, therefore left here upon Record: Put them in mind, etc.  
The two great Apostles, St. Paul and St. Peter, insist much upon it. St. Paul urges it, Rom. 13. more fully, Let every soul be subject to the higher Powers; for there's no Power but of God, the Powers that be, are ordained of God: and he urges it by many other Reasons in the following Verses. And St. Peter, 1 Ep. 2.13. Submit yourselves to every Ordinance of Man for the Lords sake, whether to the King as Supreme, or unto Governors sent by him; for so is the will of God, etc.  
For the clearing the Proposition, I shall show, 1. What is meant by Principalities, Powers, and Magistrates. 2. What Subjection and Obedience is to be yielded to them. 3. Why Subjection and Obedience is to be given to them. 4. In what manner it is to be done. 5. Why Ministers should put the People in mind of it. Then, 6. Apply the Discourse practically.  

I. What is meant by Principalities, and Powers, and Magistrates, to whom we are to be subject, and yield Obedience?  
Answ. The Scriptures use many Words to set them forth by: Sometimes we have the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used, as in Peter and Judas, signifying the Dominion and Authority in Rulers to make Laws, and establish them by their Sanction: Sometimes we have the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in the Text, to show, that Rulers derive their Power from God originally, and are by him immediately endued therewith: Sometimes they are called Dignities, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Glories, as in Judas, because God hath given them great Glory among Men; as 'tis said of Nabuchadnezzar, God gave him a Kingdom, and Majesty, and great Glory: and there is a lawful Splendour and Pomp they may bear, for the maintaining their Honour in the Hearts of the People: Sometimes Powers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because of the great Power and Strength (vis naturalis) God puts into their Hands, to support their Government, and keep all in Obedience: Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in the Text, rendered more properly Authority than Power, (vis moralis) because they have Authority to make Laws, and govern their Subjects by them: Sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eminency, height of Place above others, as 1 Tim. 2.2. Pray for Kings, and all that are in Authority, or, as in the Margin, in Eminency. There are other Words used in Scripture, but I shall not name all; you may understand by this who are meant by Principalities, Powers, and Magistrates, viz. Those that are in Supreme Rule and Authority over a People, together with the Subordinate Magistrates under them; for I shall include both, as St. Peter teaches me, 1 Pet. 2.13, 14. Both the King that is Supreme, and Governors under him. To such we are, by Divine Command, to be subject and obedient, if they be our Lawful Rulers, yea, though they should be Heathens or Persecutors, (as they were at this time when the Scriptures were written); yet we are to give them Obedience in all things not contrary to the Laws of God and the Land; and to be subject, so as not to rise up in Rebellion against them, even when they command contrary thereunto. Which leads me to the second thing, viz.   

II. What Subjection and Obedience is to be yielded to them that be in place of Government and Authority over us.  
Answ. Here are two Words in the Text I must explain; Be subject to them, Obey them.  
1. Be subject to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The Word signifies, we should keep ourselves in an orderly subjection to them, in that place and station God hath set us, not leaving our place of subjection, (as Soldiers who are to keep their Ranks and Files.) It's opposed to Mutiny, Sedition, Disorder, and Confusion, or whatever tends to the Dissolution of Government. It implies several things in it. 1. An inward Reverence of Heart to them; to esteem them highly, because of that Authority and Honour God hath conferred on them, as his Deputies and Vicegerents, if not for their personal Worth, yet for the Sovereignty God hath committed to them, to give honour to whom honour is due, Rom. 13. to bear an inward Reverence to them, because of God's Image on them, not despising or contemning them for any thing we judge amiss in them. 2. Respectful Language of the Tongue toward them, not speaking any reproachful Words of them, tending to the prejudice of their Government; but to cover their Weaknesses, (as Shem and Japhet did their Father's Nakedness) considering what strong Temptations their high Places expose them to. 3. The submitting our whole Man to the obedience of their legal Commands; to serve them in Peace and War, according as Duty obliges us; to be ready to every good Work, as the Apostle adds in the end of the Text; to do all Duties the Law obliges to; yea, submitting our Necks to the Yoke, (as the Word may signify) though it seem burdensome to us; not disobeying in any lawful thing, nor rising up in Rebellion against them, if they should command any thing either unjust or illegal. 4. And that our Estates be subject to them, willingly paying Tribute and Custom according to the Laws, Rom. 13.7. and as Christians, paying them spiritual Tribute, offering up prayers and thanksgivings to God for them, 1 Tim. 2.1. Chrysostom notes, this Word comprehends all Duties and Services that Subjects own to their Rulers and Governors. Thus be subject to them, ready to every good work.  
2. The second Word the Text uses is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, obey them. Critics observe, it signifies a free and voluntary Obedience to them, without simulation or coaction; that we perform all the Duties of Subjects in a due manner, not being false to them, but faithful Subjects; not compelled by fear and terror, but moved out of Conscience to God's Command, who hath ordained Magistracy among Men, because it's his Ordinance, being subject not for wrath, but for conscience sake, Rom. 13.5.   

III. Why must Subjection and Obedience be thus yielded to Rulers and Magistrates?  
Answ. For these Reasons.  
1. Because Magistracy is the Ordinance of God, it's of Divine Institution. This Reason the Apostle uses, Rom. 13.1. Let every soul be subject to the higher Powers, because there's no Power but of God, the Powers that be, are ordained of God; therefore we must needs be subject for conscience sake: Prov. 8.15. By me King's reign, and Princes decree Justice; Judges, and all the Rulers of the Earth, etc. They are God's Deputies and Vicegerents; therefore the Name of Gods is given them in Scripture, (I said ye are Gods, but ye shall die like Men, saith the Psalmist.) God hath delegated a part of his Power to them, even in the Church, which is governed by God's Word and Spirit; he is pleased to set Governors, 1 Cor. 12.28. therefore much more in the State, where there is a greater necessity of it: So that we must needs be subject to them, and obey them, because of God's Ordinance. Not to do so, is to fight against God, and such as resist shall bring damnation to themselves, Rom. 13.2.  
2. They are ordained of God for the common Good of Mankind, and therefore we have greatest reason to obey them, Rom. 13.4. He is the Minister of God unto thee for good, speaking of the Supreme Ruler or Magistrate, and bidding us to obey him on this account. There is a fourfold Good that we receive by Magistracy, Natural, Moral, Civil, and Spiritual.  
1. Natural Good. Through Government our very Lives are preserved in safety, else homo homini lupus, one Man would be a Wolf and Lion to another: What Violences, Murders, and Bloodshed would be committed amongst Men!  
2. Moral Good. That Vice and Wickedness hath any Restraint, and Virtue and Goodness any Encouragement, is from Laws and Government. How vile would many Men be that fear not God, if no Laws of Men restrained them? When there was no King in Israel, every man did what was right in his own eyes, and all Wickedness abounded. Rom. 13.3. the Apostle saith, Rulers are a terror to evil works. In the worst Government there are some Laws to restrain it, therefore it's a great Mercy to Mankind.  
3. Civil Good. That our Possessions and Rights are preserved, we own to Government; else the stronger would pray on the weaker, and every place would be full of Thiefs and Robbers; Propriety could not be preserved.  
4. Spiritual Good. Religion is preserved in the World hereby, and the Worship of God maintained. The Magistrate is Keeper of both Tables. Even by the Light of Nature Aristotle taught, the first Care of Kings should be about Religion: It's their Duty to maintain the True Religion, and suppress Idolatry, Blasphemy, and Contempt of Religion. These Benefits Men reap most evidently, when they have good Governors; then they enjoy Peace and Prosperity, and Religion is in a flourishing condition. And if they have bad Governors, it's God that punishes them for their Sins, and makes them Scourges to Men; and they should humble themselves for their Sins, and turn to God, and he would send them relief. However, bad Government is better than none: Tyranny is better than Anarchy and Confusion. It's one of the saddest Curses to have no Kings nor Governors: Hos, 3.4. it's prophesied of Israel in their desolate Estate, they should have neither King, nor Prince, nor Sacrifice, etc. We read in the story of the Levite's Concubine, what wickedness was committed in Israel when there was not King. What a Den of Wild Beasts would the World be without Government! None could live in peace, every one would pray upon his Neighbour. Nabuchadnezzar, though a Tyrannous King, is set forth in Daniel as a great Tree, under whose Branches the Fowls and Beasts had shelter. Saul, though a bad King, clothed the Daughters of Jerusalem in Scarlet. Government is as necessary to Mankind, saith one, as the Sun, Air, Bread, Water, etc. And therefore being for Common Good, be subject unto them.  
3. From that particular Good every one will reap by subjecting himself to Government, and Evil by resisting it. It is to be observed, That the Fifth Commandment, Honour thy Father and thy Mother, etc. is called by the Apostle, Eph. 6. the first Commandment with promise. It hath the Promise of Length of Days and Prosperity annexed to it. Now it's to be understood of Political Parents, as well as Natural; and it implies also a threatening of some outward Judgement to the Violators of the Command, as shortening their Days; they that resist them, shall not be long in the Land of the of the Living. It may be observed, That the most that are recorded in Scripture for resisting of Government, had untimely Ends; as Corah and his Company, Absolom, Sheba, Joab, Shimeah, Adonijah, Zimri, Athaliah, etc. according to that, Prov. 17.11. An evil man seeketh Rebellion, therefore a cruel Messenger shall be sent unto him. But that is most terrible that the Apostle speaks, Rom. 13.3. They that resist, shall receive to themselves damnation; not only temporal punishment, but, if they repent not, eternal damnation. God will maintain his own Ordinance, and punish the Violators of it. Such do, Giantlike, fight against God, and therefore shall meet with Destruction. Thus you see what reason there is to obey and be subject to Rulers and Magistrates.   

IU. But how, and in what manner must we yield Subjection and Obedience to them? I answer,  
1. We must give it to all in Authority, good and bad; as the Apostle speaks of Masters, 1 Pet. 2.18. Servants must be subject, not only to the good and gentle, but also to the froward: so must we be subject to all in Authority, (that be our Lawful Rulers, not Usurpers) not only to the good, but to the bad. It's due to the Office primarily, whoever bear it; then to the Persons placed in it by God. The Apostle in the Text speaks of Principalities and Powers in the abstract; and when he required Subjection to the Higher Powers, Rom. 13. it was at that time when Caligula, Claudius, or Nero reigned, those Monsters of Men, and cruel Persecutors; yet, saith he, Let every soul be subject, etc. If God should give us the worst Magistrates, we must not resist them, but must reverence the Powers, and be subject to them; and this is thankworthy, 1 Pet. 2.16.  
2. Yet we must obey them only in the Lord. As we must look on them as set in the place of God, so must we obey them only in all things agreeable to the Will of God. If they command things contrary to his Will, than we must rather obey God than Man, as the Apostle teaches, Acts 5.29. The reason of it is, Because God is the Universal and Supreme Sovereign. If an inferior Officer command any thing contrary to the Will of the King and his Laws, we must obey the Will of the King before his: So if a King, contrary to God's Will, commands us any thing, we are to obey him that is King of Kings. In such a Case the Laws of Men are null ipso facto, as St. Austin speaks, There can be no Law of what is not just: And Bernard, What Man commands, if God forbidden it, it is repealed by the Sovereign Lord by whom King's reign. Things materially evil, cannot be justly commanded, nor lawfully done.  
3. Not for fear of Wrath only, but for Conscience sake, Rom. 13.5. The fear of Man may often restrain from resisting, (especially the fear of God, who threatens damnation); but Conscience to God's Command should chief make us to obey Magistrates in what they command according to Law: 1 Pet. 2.13. Be subject (saith he) to every Ordinance of Man for the Lord's sake. He hath ordained Magistracy, and commanded Obedience to it.  
4. Willingly and hearty, Eph. 6.7. With good will doing service as to the Lord, not to Man: Col. 3.23. Whatever you do, do it hearty, as to the Lord, not as to Men; and ye shall receive of the Lord the Reward of Inheritance: for ye serve the Lord Christ. The Apostle speaks of Servants doing their Duties to their Masters; but it's true also of Subjects doing their Duties to Magistrates: they are to do it willingly and hearty, as to the Lord.   

V. But why should Ministers put their People in mind to be thus subject to Magistrates, and obey them?  
Answ. For these Reasons.  
1. Because every Duty is to be pressed by them; they are to make known to them the whole Will of God, even all things necessary to Salvation, of which this is one principal Command, a Branch of the Fifth Commandment, Honour thy Political Father and Mother; and this Honour cannot be shown them without Subjection and Obedience. Now though People know this, yet they have need to be put in remembrance of it, as the Apostle speaks Judas 5. they need to have their pure minds stirred up by way of remembrance, 2 Pet. 3.1. Known Duties must be whetted on us again and again. This is one great End of the Ministry, to stir up People to the Practice of such Duties as they know; their Minds are forgetful, their Affections dull, and they are backward to the practice of many Duties, and therefore have need to have them often urged. It's a foolish Cavil some have against Ministers preaching the same Duties again sometimes; even the Spirit of Christ is promised by him, John 14. to bring to our remembrance what himself had before spoken.  
2. The Holy Ghost foresaw, that some Christians, under pretence of Religion, would cast off Subjection to those in Authority; being made free by Christ, they would not be Servants to Men, abusing their Liberty. The Scriptures foretell it would be so with some, Judas 8. They despise Dominion, and speak evil of Dignities: So 2 Pet. 2.10. Both Places speak of some that would highly pretend to Religion, and yet be guilty of this Sin; therefore, saith he, Put them in mind to be subject, etc. There's a Spirit in Men ready to turn the Grace of God into wantonness, under pretence of Religion to cast off Obedience to Rulers, as the Anabaptists in Germany, and others, have done. Some observe, the Cretians were a very seditious People, and needed this Admonition; therefore the Apostle bids, Put them in mind.  
3. Because there sometimes might be strong Temptations to this Sin; as when evil Governors arise, that rule with an high hand, and oppress their Subjects, and deal unjustly with them: It's an hard thing then to be subject to the froward and cruel, as we are to the gentle and kind; to own the Ordinance of God, when in the hands or evil Men. This strongly tempts a People to resist, as the Burdens of Rehoboam made the Ten Tribes to revolt, though they got nothing by it; for we read not of one good King in that Kingdom of Israel. To submit to harsh Governors, and evil Rulers, is against Flesh and Blood; nothing but Conscience to God's Command can make us willingly submit to such a Yoke; therefore put them in mind to be subject, etc.  
4. Because of the great Scandal that would come to Religion, and the Name of Christ, by resisting the Powers of the World, and refusing to be subject to them; therefore put them in mind, etc. It hath been an old Cavil against Religion and Christians, They are seditious, rebellious, and turbulent Persons: Thus they have been represented in all Ages. We find the Jews thus of old accused by their Enemies, They would not obey the King's Laws, and Jerusalem was a rebellious City; and by this means the Rebuilding of the City and Temple was hindered. Daniel and the Three Children suffered under this Notion: St. Paul was accused as a turbulent Fellow, and mover of Sedition; nay, Christ himself, to be no Friend of Caesar, though he declared, his Kingdom was not of this World, neither meddled with Temporal Kingdoms, but sought to bring Men to the Kingdom of Heaven. Tho Christianity of itself doth not disturb Government, but uses the most effectual Means to secure it, by teaching it is God's Ordinance, and Men must be subject to it for Conscience sake to God's Command, and for fear of Damnation, etc. yet if Christians, that profess it, should not live quietly, and in due subjection and obedience to it, they would be a great scandal to it, and hinder the progress of it in the World; therefore put them in mind to be subject to Magistrates, and to obey them, that the Name of Christ and his Gospel may not be blasphemed, but that Christianity may appear aimiable and winning unto all, by teaching all its Professors to live harmlessly and peaceably, as the Sons of God without rebuke, in the midst of a crooked Generation.   

I come now to Application.  
Use. Let me fulfil my Duty according to the Text, to put you in mind to be subject to Principalities and Powers, and to obey Magistrates; to yield them all due subjection and obedience. This is a great Christian Duty, enjoined by the Apostle St. Paul, Rom. 13.1. and pressed by him with many Arguments; and also by the Apostle St. Peter, 1 Pet. 2.13. And in my Text Ministers are enjoined to preach it to their People; Put them in mind, etc. It was practised by our Lord and Master Christ himself, when he was upon Earth, he was subject to the Authority he was under, paid Tribute to Caesar, and submitted to be Judged by his Officers; though unjustly used, he resisted not, when as he could have prayed his Father, and he would have sent him more than twelve legions of Angels to rescue him; yet he submitted freely, to leave us an Example. This was practised also by all his Followers, who made no Insurrections against the Governments where they lived, (as did some others) but quietly submitted, either in obeying or suffering, though daily persecuted, imprisoned, stoned, beheaded, burnt, etc. even when more than Five thousand were martyred in the Roman Empire for every Day in the Year, except the First of January only, (on which Day they accounted it a piece of Religion not to let any suffer): yet they patiently bore and suffered all, without making any Resistance against their Rulers.  
Nor can it be said, they wanted Power to make resistance, else they would have done it; for they were multiplied so greatly, that they filled their Cities, Castles, Camps, Palaces, and Towns; so as Tertullian writes, If the Christians should departed out, and leave them, they should remain desolate. Remarkable is the Story of the Thebaean Legion in the days of the Emperor Maximinus, consisting of Six thousand six hundred and sixty six armed Soldiers, all Christians, under a Christian Captain, who were in the Savoy, in a strong Place, where they might have defended themselves; yet being commanded by the Emperor to sacrifice to his Gods, they refused to obey him therein, but made no resistance: Whereupon he being angry, sent forth his Messengers to put every tenth Man to death; which they willingly yielded to, without any resistance, each striving to have a share in that glorious Death. Then he caused a second Decimation or Tything of them, they remaining constant in their Faith, which they suffered patiently: And last he caused his Army to fall upon them, and destroy them all; which was done, they making not the least resistance, being willing to exchange this present Life for a more glorious.  
If it should be said, They had no Laws then for their Religion, as we now have, and so may stand up for our Laws and Birthrights, and may oppose all that invade them: I answer, As we have Laws for our Religion and Liberties, so we have Laws that forbidden our opposing Authority, and rising up against them, on any Pretence whatsoever; and making it Treason to take up Arms without the King's Commission; and therefore must be content with the Defence of the Laws, and make no Resistance or Rebellion.  
Quest. If it be asked, What Help and Relief then hath a People, if Rulers should violate the Laws, and invade Religion and Liberty, contrary to Law?  
Answ. Our Help must then be in God, that made Heaven and Earth, and in his gracious Providence over his Church, who can, when he pleases, remove such Rulers, as he did Julian, Antiochus, Dioclesian, and our Queen Mary. And when a People be humbled for their Sins, repent, and seek him with all their Hearts, can restore Religion in greater lustre and glory, as in the Days of Constantine and Queen Elizabeth. Innumerable Examples are to be found in Histories ancient and modern, of God's Providence over his Church, in punishing Tyrants, and Persecutors of the Truth, and relieving his People when oppressed unjustly; which may encourage sincere Christians to commend their Case to God, without using unlawful Means to relieve themselves. Therefore, at such a time, a People ought only to repent, and turn to God, and seek him with their whole Hearts, and use no other Means.  
And in reference to ourselves, let it be further considered, 1. That our Laws have long preserved our Religion, Rights, and Liberties amongst us, and we may hope they may do so still, unless we provoke God by our Sins to take away his Gospel, and other Mercies, from us. 2. Other violent Ways and Means are likely to do more hurt than good, if it were lawful to take up Arms in vindication of them. It was a truly-Christian Saying of the excellent Fran. Junius, in his Animadversions on Bellarmine's Books de Translatione Imperii, etc. l. 1. c. 2. That good Men should rather bear any Injuries from their Magistrates, though never so grievous, than inveigh against them in Word, Writing, or Action, to the disturbance of Order and Public Peace. Let us consider the manifold Evils likely to ensue on such Resistance. 1. Civil Wars will follow upon it, and the Consequences of them will be sad: What rapines, Murders, Plunders, and other Mischiefs, attend this! Our late sad Experience will inform us sufficiently herein. 2. Our Government is in danger to be altered, and we cannot expect to find a better Constitution: It must be the Reformation of men's Hearts and Lives must put us into a better Condition, not the Change of Government. 3. Religion is like to suffer more hereby, than by Persecution. In such horrible Confusions of Nations, and treading down of Laws, what Sects, Heresies, and Divisions will arise, to the ruin of Religion! Whereas the Blood of the Martyrs hath been the Seed of the Church, and Sufferings have purified it, and made it more glorious. 4. If such as do rise up for defence of their Religion and Liberties, shall be conquered by their Oppressors, they are likely to come under far greater Slavery and Misery, forfeiting their Estates, Lives, Rights, and Privileges, and perhaps come under Arbitrary Government, and absolute Slavery; and what worse Condition can be supposed? Now how uncertain are the Events of War! though the Miseries attending it are most certain. It's very seldom such Attempts prosper, but most commonly they bring Ruin to those who engage therein; as may be seen at large in the Homily against Rebellion, Part 4. Which Homily deserves to be wholly read and considered by such as are inclined to use such unlawful Courses for remedying Evils.  
Obj. If it be objected, That many Writers, Men of great Name, have pleaded for the Lawfulness of Resistance in some Cases.  
Answ. They must be understood, if they writ sound, to speak only of such Places where the Government allows it in case of Maladministration; as in Germany, where it was expressly covenanted in the Constitution of that Government, That the Princes of the Empire might, in case of his invading their Rights, defend them against the Emperor by War, sine nota Rebellionis, (as I remember, the Words are cited out of the Golden Bull) without any Brand of Rebellion. Which till Luther was satisfied in by the Lawyers, he would not consent to the Confederation at Smalcald. The like is said concerning the Netherlands, whose Laws acquitted them from the Spanish Yoke, upon the unjust and tyrannical Government of that King and his Ministers. But this is nothing to our Case, whilst our Laws prohibit such taking up Arms, and make it Treason.  
Lastly, I add but one thing more; That there must be acknowledged at last a Supreme Power, subordinate to God alone, and not accountable to Men, nor to be resisted by them: or else all Confusion and Disorder would be in the World, and Subversion of all Government, which would make Mankind miserable. Now this had better be in the Hands of the King, or Chief Ruler, than in the Hands of any other, either the People in general, or of any Party of them. Rulers have usually more Understanding in Government than the People, and more Counsel and Helps; and their Power and Authority is from God, (who is the Original of all Power, Rom. 13.1.) not from the People: As the Power of the Husband over the Wife is from God; though her Consent be necessary to make him her Husband at first, yet she conveys not to him the Authority, but it is from the Ordinance of God. It is a dangerous Mistake to affirm, That all Power is originally in the People, and they may intrust it to whom they please, and call their Rulers to account, and take the Forfeiture, and recall the Trust. This hath been cleared by other Writers, who might have been cited here. Therefore it's the safest for Christians to sit still and be quiet, to mind their own Duties in their proper Sphere and Station, to study Peace and Holiness, and not to meddle with Public Government, but to be subject to lawful Magistrates and Rulers in all lawful things; and if any thing be amiss, to commit their Case to God, and commend the Care of Religion and the Church to his Providence, who is King of Kings, and Lord of Lords.  
Well then, Let me put you in mind to be subject to Principalities and Powers, and to obey Magistrates. This is the Word that God hath put into our Mouths; therefore we must warn you of this Duty from him. Those whom God and the Laws have placed in Superiority over us, and he hath put his Power and Authority into their Hands, as his Deputies and Vicegerents, obey them, and be subject to them. Let there be a Subjection of the whole Man unto them; of the Heart, to reverence them, esteem of them, love them, wish well to them, etc. if not for any Personal Excellency in them, yet for their Office sake, which is of God, and for the Image of his Sovereignty stamped on them: Of the Tongue, not speaking of them with reproachful Language, but honouring them as the Fathers of their Country: Of outward Gestures, by bowing to them, uncovering the Head, and giving all outward Expressions of Honour befitting their Dignities: Of the whole Man, by giving all due Obedience to their Laws, if not evidently contrary to the Laws of God: Of our Estates, by paying Tribute and other Deuce to them.  
Do this not only to the Good, but also to the Bad, inasmuch as they are the Vicegerents of God; There's no Power but of God: The Apostle speaks it when such as Nero ruled. Do it for Conscience sake to God's Command, and not only for fear of Wrath: Hearty and willingly, not in simulation and hypocrisy: yet in the Lord, so far as they cross not God's express Laws and Commandments, or the known Laws of the Land; and where they do so, yet make not any rebellious Resistance against them.  
And for this end to make us willingly subject, consider, They are ordained of God, their Office is from him, and their Sovereignty part of his Image: And they are ordained for good unto us, Natural good, Civil Good, Moral good, Spiritual good, (as before was showed:) Life, Peace, Liberty, Estate, Religion, are all fenced by Government. What a Condition would the World be in without it? It's better to have the worst Magistrates, than none at all. Besides, the particular Interest of every Man should move him to this Duty. Long Life and Prosperity is promised to the keeping this Commandment, to such as honour Political Fathers and Mothers; but Death and Destruction will overtake such as disobey them: A cruel Messenger shall be sent to such as seek Rebellion, saith the Wise Man: besides God's immediate Judgements that often befall such, many Instances whereof are in our Homily of Rebellion, Part 4. and besides all these, eternal Damnation, unless a speedy and true Repentance prevent the same. Let all therefore learn this Duty of Obedience and Subjection to Princes, and to all that be in Authority.  
Obj. But some will say, We could in all Civil Matters be subject to them, and obey them as readily as any; but in Matters of Religion, how can we do so? Our Consciences can admit of no Ruler or Lawmaker but Christ alone, who hath given perfect Direction for the Worship of God.  
Answ. It is certain, Magistrates and Civil Rulers have some Power in Matters of Religion. 1. The very Light of Nature hath taught it. Aristotle and Plato show, That the chiefest Care of Magistrates ought to be about the Worship of God. Darius made a Decree, That Men worship the God of Daniel only. Cyrus' made a Decree for the Building of the Temple. The King of Niniveh ordained a Fast and solemn Prayers to God, and was accepted. 2. The good Kings of Israel are commended for their Zeal about the Worship and Service of God; not only David, but Jehosaphat, Hezekiah, Josiah, and others: and they ordained several things about the Priest's Ministration, and Prayers and Praises in the Temple. 3. Christian Kings and Emperors have been commended for their Care of Religion, as Constantine, Theodosius, Justinian, etc. And it's prophesied, That in Gospel-times Kings should be Nursing-fathers', and Queen's Nursing-mothers' to the Church. This is a Truth acknowledged by all Christians generally; and the contrary Opinion of the Donatists, and such like, condemned, who said, Quid Imperatori cum Ecclesiis? What hath the Emperor to do with the Churches?  
We do not affirm, They can make a new Religion, coin new Articles of Faith, or set up a new Worship for Substance, or ordain any thing contrary to the Word of God; but they may order many External things about Religion, tending to the Solemnity, Order, and Decency of it, according to the general Rules laid down in the Scriptures; and all good Christians should obey them therein.  
Obj. But many sinful things are now enjoined, or at least doubtful; and how can we obey them therein?  
Answ. If it be certain that any thing enjoined by them be sinful, herein we are to follow the Apostle's Counsel, Acts 5.29. to obey God before Men. We are not to obey any Idolatrous Edicts, nor embrace any false Doctrine or Worship. But here we must take heed, we call not good evil, and evil good. It is a rash Charge to say, any such thing is enjoined us, that is certainly evil, when so many wise and pious Men, both in our own and other Nations, see no such thing: And there is nothing amongst us, but hath been found in the best and purest Churches ever since the Apostles days. Little do such, who speak so, understand or consider the State of the Christian Church throughout the World. A good Christian will be tender to brand Magistrates with such an Accusation, yea the whole Catholic Church, but rather suspect his own Judgement.  
Obj. But at least many things now commanded are doubtful to us, and how can we then obey them? Whatever is not of Faith, is Sin; if we do any thing doubtingly, we are condemned, God will not approve of us. This makes some good Men afraid.  
Answ. but here the sincere Christian must needs have Doubts on both sides; for he must scruple the not obeying Magistrates, (because it is a Duty expressly commanded by God in things not sinful) as well as scruple to obey them in such things wherein he hath some little Doubts about the Lawfulness of them: Therefore he must not rest in this condition, but,  
1. He must seek out for Satisfaction about his Doubts; he must indifferently hear, and read, and consider what is said on both sides; lay by all Prejudice and Partiality, which blind the Mind; mistrust his own Judgement, and take Advice of such as are more able to judge of such Matters than himself. He ought to think, that Magistrates have more Counsel and Helps to see what is most fitting for the general Welfare of the Church, than Private Persons, who may be led by their particular Interests. And let him remember, that nothing is now enjoined, that is judged sinful by the greatest part of the Christian Churches, either in this or former Ages, when Religion flourished far more than it doth in these Times, since these Controversies have been started; therefore great reason to suspect and try here.  
2. Such as upon these Scruples suspend Obedience in some things, which they suspect to be sinful, should (and will, if they deal uprightly in this Point) be more forward to obey in all other things that they cannot but see to be lawful; herein let them show their readiness to obey. Certainly the Practice of such as make a total Separation from us, is Unchristian, and so has been judged by all Nonconformists, Independents as well as Presbyterians, and the Brownists deeply censured by both of them for it. Read the Books of Bradshaw, Ball, and other Presbyterian Ministers, and the Apologetical Narration of the Five Independent Ministers, etc.  
3. Because there are some things that are so dark and doubtful to the common sort of Christians, that they can never fully understand them, and so some Scruples may remain in truly tender and pious Spirits. They are to know, it is their Duty in such Cases to give up themselves to the Conduct of their Rulers and Guides, and to follow their Directions, till God give them more Light in those things; for they are appointed of God to be Guides and Leaders of the Ignorant and Weak; and though they are not to follow them blindfold in all things (where they may be certain they misled them) yet, in disputable Points, there is more safety in following them than others, though possibly in some smaller Matters they may err with them. In Civil Matters Casuists agree, That Private Persons ought to obey their Rulers in some things, the Lawfulness whereof they may scruple: As in Matters of Warfare, they may pay Taxes, or go in Person to War, though not fully satisfied of the Lawfulness of such War: Ames. Cas. Consc. l. 5. c. 33. And in Church matters this is practised by those that are Dissenters from us; the soberest of whom, when they have some Scruples about an Opinion or Practice, yet give themselves up to be guided by, and walk peaceably with those to whom they associate themselves, alleging for so doing that in Cant. 1.8. to go by the footsteps of the Flock, and by the Shepherd's Tents. Certainly the sincere Christian may here give in his Plea to God, so as to be accepted, if he can say, Lord, thou knowest the sincerity of my Heart; I would not do any thing I know sinful, upon the greatest temptation in the World: I am one under Authority, and so obliged to obey it in the Lord. That requires some things now of me, I have Scruples about, whether they be lawful or not. Did I know them certainly to be evil, I would not do them, whatever I suffered: But I cannot conclude that certainly they are sinful. Thou hast set them to rule and guide me; I shall follow their Conduct, till I be sure they misled me; and when I perceive they do so, I am resolved to desert them, and to do whatever thou commandest me: And in thus doing, show Mercy to me according to the Integrity of my Heart. Certainly such an one shall not be condemned of the good and gracious God. This I have spoken, and now written, to promote Subjection and Obedience to Magistrates, as my Text commands me: Put them in mind to be subject to Principalities and Powers, and to obey Magistrates.   
THE END.