THREE SERMONS PREACHED In LENT and SUMMER ASSIZES last, at Lancaster; and on one of the Lords Days, In the late GUILD of PRESTON. WHEREIN The Nature of Subjection to the Civil Magistrate is Explained, the Duty Proved, and the Clergy Justified in pressing the same upon their Fellow-Subjects.  
By Thomas Gipps, Rector of Bury in Lancashire, Chaplain to the Right Honourable the Earl of Derby, and sometimes Fellow of Trinity College in Cambridge.  
Principibus igitur nec est turpitèr adulandum, nec Seditiosè repugnandum.  Erasmi Paraph. in 1 Tim. 2. c. 

Regum timendorum in proprios greges,  
Reges in ipsos Imperium est Jovis.   
LONDON, Printed by H. H. for Walter Kettilby, at the Bishop's Head in St. Paul's Churchyard. 1683.   

A PREFACE TO THE READER.  
IT may, perhaps seem strange and presumptuous that such an obscure and inconsiderable Man as I should obtrude at once so many Sermons upon the World, and that too without sheltering them under the Name and Protection of some Person of Quality and Condition, since most Authors in all Ages have thought fit to do so, and many of the best in this Age, upon their Publication even of one single Discourse. The truth is, though I am not so vain as to think myself or these Papers above the reach of the Captious and Censorious, or that I stand in less need of the Countenance of some Eminent Person to recommend me, though I affect not to be singular, and to depart from any Laudable Custom: Yet there being some special Reasons moving me to Write, but withal forbidding me to prefix any Persons Name whatever, (which Reasons are not to be made Public, but will possibly be guest at by such as know me and my present Circumstances) I am therefore forced to expose these Discourses, sine Titulo, fine Comite, without engaging any Man that Glories in Titles, or any Familiar Friend to be their Godfather. 'Tis confessed, that as the Ear is not in these our days satisfied with Hearing, so neither is the Eye with Reading. The Pen and the Press has no more rest than the Tongue and the Pulpit: But if it be judged convenient to seratch the ore, 'tis surely excusable to rub the other when it itches.  
The Argument I treat of has born a considerable part on the Stage of our late Disorders, wherein many have already admirably acquitted themselves in the Defence of the Doctrine herein treated of ●nd upon that sc●re these Endeavours of mine may possibly be looked upon as less useful. I must therefore 〈◊〉 besides what is already hinted) by way of Apology, say thus much for myself; That I am not led unto this Undertaking, as if I conceited myself to have hit upon any new thing, not yet taken Notice of in this inquisitive Age, or expressed it better, and to more Advantage than others before me have done. But besides the Honesty of my intentions in bearing Witness unto a Truth so important in these days, there seems to be some very good Reasons justifying this Attempt. I cannot learn that any in these Northern Parts, have of late Years appeared in the Defence of the Government, and confirming the Doctrine of Subjection to the Civil Magistrate: And I Observe that the People hereabouts are not so diligent to inquire out, and furnish themselves with such Learned Treatises, as would truly inform them of their Duty. But when one of the Neighbourhood known to them is in Print, than the Maggot bites, than Curiosity, or Friendship, or Spite raises the whole Country, who make Hue and Cry after the Book, and will never be quiet till they have read it. By which means many may be brought to consider those Truths, which hitherto they have not known, or not duly weighed, or would not otherwise have re-collected. This I take to be a very Reasonable Vindication of myself and many others in setting forth our Discourses, which however needless they may be accounted to those who know Men and Books, and where to find the same Argument more fully and accurately handled; yet those Excellent Authors Works signify as little to the generality here, as the Learned Sermons Preached in the City do to the Edification of the remote Country Congregations. But besides this, since things are now brought to such a pass, that the Factious Party boast of their Numbers, and call the Loyal to a Poll; what they want in just weight and measure, is endeavoured to be made up by telling Noses: It must be acknowledged not only Excusable, but in some measure the Duty of every good Subject, especially of a Clergyman, upon all Occasions to declare in behalf of the Prince, and of the Government, not concerning himself, whether he does it in that Excellency of Wisdom as others have. His Suffrage is nevertheless as considerable in its self, as the best. So that though I should fail of my Principal Design (which is to bring over the Adversaries of our present Peace and Establishment unto the Obedience of Faith (so I may very well call Honouring and Obeying the Magistrates) which is a Gospel-Duty) yet this Point however I shall certainly gain, that I have assured the Higher Powers of one Vote, of my own steadiness and fidelity; and shall now farther assure them of many more in these Northern Climates: Though I must acknowledge there are some Ill-contrived Politicoes among us, who fear not confidently to affirm, that the People may call the King to Account for his Misgovernment: That is as much as to say, that they may once again Try him before an High Court of Justice, and then Murder him. This is that Jesuitical, Pernicious Principle, that awakened me, and pushed me on to undertake this Enterprise. And I thought myself Obliged unto it, for Reasons (as is said before) not here to be discovered. Now, though the Clergy have learned to sit down patiently under some little wrongs, or rather mistakes, as I would call them, in Tenderness and Honour to the best of Princes, (ex. gr. What Man of common sense can give account, why we, contrary to our Privilege in Magna Charta unrepeal'd (as I am told) being looked in, I know not how, to pay Taxes without the consent of the Convocation, should yet be excluded from Voting for Representatives in Parliament? As if we had not as much Wisdom and Integrity as the scum of the People, or the best of the Commonalty have, which I hope will in due time be taken into Consideration.) These Punctilios, I say, we easily and quietly let pass: But to be reviled (as we are) for urging the Doctrine of Subjection, of fearing the King, and not meddling with those that are given to Change, is most injurious and insufferable. Surely we may pretend to this, as of Common Right belonging to us, being equally concerned with the rest of our Fellow-Subjects in the welfare of the Nation. But much more, since it is one part of our Ministerial Office, to persuade 
1 Cor. 7. 20.  Men that they abide in the same Calling wherein they are called. We are indeed often told, that this is not to Preach Jesus Christ, and him Crucified; whereas I make no Question, but that he who Teaches any Christian Duty, does the work of an Evangelist, Preaches Jesus Christ, and him Crucified. Time was, when they only 
Exod. 32. 2.  were taken for Soulsaving Preachers, who (as Aaron persuaded the Israelites to break off the Golden Earrings, which were in the Ears of their Wives, of their Sons, and of their Daughters) had a dextrous way of wheadling their Disciples to fling their Silver Thimbles and Bodkins into the Fire of our Civil Contentions: From whence came out two Molten Calves; Slavery▪ dressed up in the Habit of Liberty and Property; and Hypocrisy, lurking under the Disguise of Conscience and Religion. Unto these two Idols were the People forced to fall down and Worship. It was the same time, when they only were esteemed Gospel-Teachers, who went to Market for the Subject of their Sabboth-Sermons (as the Dissenters most Judaically, but Ignorantly call the Lord's Day,) who took their Texts out of the Diurnals, and by the help of some Passages of Holy Scripture mis-applyed and Profanely abused, brought forth just such another Monster, as Mahomet did out of the Law and the Gospel, scil. A Bloody and Tyrannical Government, and an Ill-favoured Religion, which the Church of God never before saw. In fine, they only were acknowledged the Faithful Dispenser's of the Word, who were Trumpeters of Sedition, and turned this Kingdom into War and Blood, and Confusion, and Anarchy; a Work as Diametrically Opposite to the Office of a Minister of Jesus Christ, and to the Nature of the Gospel, as Light is to Darkness. But we, silly Wretches as we are, who Instruct the People unto Modesty, and Patient Submission unto the Higher Powers (as our Lord and his Apostles did) to rest content with that form of Government, under which they are born and bred, must needs be represented as a sort of Men, that know not, or will not Preach Christ, and the Faith of Christ, although we speak no other things, than what the Law, and the Prophets, and the Scriptures of the New Testament have said before us, and enjoined us to Preach; even such things, which being indeed to the Dissenters a stumbling-block, and to the Factious Politician Foolishness; but I am fully persuaded, if carefully learned, and Conscientiously practised, will accompany Salvation. For my own part, I desire no fairer play, as to the Subject, though not as to the Management of these Sermons, than that what I have here wrote may be Impartially scanned; and as it shall be found to savour of the Gospel-Spirit, let my Character and Entertainment be accordingly; which is all (Courteous Reader) and what I may justly expect from thee.  
Thomas Gipps.   

Sermon I.  Rom. 13. Ver. 1. Let every Soul be subject to the Higher Powers, for there is no Power but of God; the Powers that be are Ordained of God. 
THERE is nothing under the Sun, but is liable to Alteration, the best and purest things ordinarily in the Change degenerating into the filthyest and most unsavoury. This Observation holds good in Morals as well as Naturals; and even the Revelations of God himself, when abused to lose and ambitious Ends, when corrupted by the false glosses of deceitful Men, prove most destructive to the Peace and Welfare of the World. Hence it comes to pass, that W●rs Commenced upon the Account of Religion, and carried on under pretence of Conscience, have evermore been the bloodyest, seldom or never ceasing, but in the utter Ruin of one side.  
2. And for the same Reason Disobedience to Authority, and Rebellion against the Prince, when grounded on the mistaken Doctrines of the Gospel, are usually found most Obstinate, the Plague of the Commonwealth, and an incurable Disease.  
When Conscience, under a mistake, leads the Van, no Projects of Peace will please, but what she approves of: When the Glory of God is writ upon the Banners, no Conditions are harkened to, but what she propounds. When the Defence of the Gospel is taken up in Opposition to the Civil Magistrate, no terms of Agreement will be accepted, unless every point be gained exactly Conform to that Enthusiastical Model, to those conceited Schemes of Divine Worship, which every Zealous Bigot lays down for the undoubted Law of the Gospel.  
Conscience is the most Formidable Invader of the Rights and Properties of the Subject, of the Power and Sovereignty of the Supreme Magistrate: And when she gives the Signal to Battle, the word is— Spare neither great, nor small: Neither Prince nor People, neither things Sacred nor Profane escape her Fury; but all lie prostrate, and truckle to her Arbitrary Commandment. Whilst there are any left to make Head against her, she will never put up her Sword; her very Mercies are Cruel: She will never give over the pursuit, till glutted with the Blood of her Adversaries, herself bursts asunder into Faction, Heresy, and the most Irreligious Separations. When the Number of such as have been Slaughtered in an Holy War shall be reckoned up, it will possibly be found, that Interest, and Passion, and Revenge, and Civil Faction have slain their Thousands, but Conscience her Ten Thousands.  
How this comes to pass, is not difficult to discern. An Opinion of our own Holiness begets in us Spiritual Pride, or rather Fleshly Wisdom and Confidence. Obedience to God is a most Powerful Motive pushing us on unto the most dangerous and desperate Erterprises. The Propagation of the Kingdom of Christ ofttimes makes us forget ourselves, to overlook the means, and to think that the Goodness, or Innocence of our Design is sufficient to Sanctify the Villainy, and to Justify the undertakers. To Defend the Purity of the Gospel is thought (as indeed it is if rightly managed) a Glorious work, it appearing to most of us the greatest instance of gratitude we can return to God, namely, to advance the Excellent Glory of the Divine Nature. Besides the Conversion of Men, yea, even the compelling them by force to renounce their Errors, and to embrace the Truths of the Gospel, seems at first blush, a Noble and Heroic piece of Christian Charity, worthy the Zeal and Pains of every one to effect as well in his Enemy as Friend.  
Upon these general, but for the most part misapplyed Principles, many Ignorant Consciences full of Zeal and sudden flashes of Spiritual Light, like Paul in his Journey to Damascus, are indeed struck blind with the abundance of Revelation and Knowledge (falsely so called:) And from thence forward know not, neither care, nor will give themselves leave to consider what course they are taking for the compassing these great Ends; neither will suffer others to take them by the Hand, and Conduct them to the Infallible Oracles of God, where they may understand what it is which God would have them do, satisfying themselves with the uprightness of their remote intentions, but winking at the Iniquity of the means pursuant thereto: Although it is an Eternal Rule of right Reason, and an unquestionable Maxim of our Holy Religion, That we must not do evil that good may come.  
4. Conscience in this case (which is but an irregular Passion, and may rather be called Self-conceit, or sullen Persuasion) becomes a most daring Champion, and that Cause is most likely to succeed wherein she is sworn of the Counsel, or made use of in the Execution. Hence both Ambitious Princes, and Rebellious Subjects in their Foreign Invasions, or Civil Wars still either in pretence or Truth, have Painted Conscience and the Glory of God on their Ensigns; thinking it sufficient to Excuse their outrages with the pretext of Godliness. Some of you I know have read of the Holy War, carried on by the blind Zeal of Christendom against the Saracens; some have heard of the Holy League in France; many of you of the Spaniards Invincible Armado, Equipped at the Request of his Holiness, for the Propagation of the Faith; most of you are sensible that there was lately a Solemn League and Covenant set up in this Kingdom, for the Glory of God; and we are at this day freshly Alarmed with the Report of an Association. These Proceedings are not to be wondered at, since Religion hath ever by Experience been found first liable to be depraved by ill Men, then to be made a stalking Horse for the carrying on the most Impious Erterprises. Our Lord himself foretell as much, and this Mystery of Iniquity began to work in the Children of Disobedience at the very dawning of Christianity. The first Heretics and Schismatics that sprung up in the Church, Men that boasted of their Knowledge of the Divine Will, as much as any among us ever did, arrogating to themselves the Name of Gnostics (i. e.) (as the word imports) Knowing Men, who (as they thought) were fully acquainted with the Doctrine of God: Yet among many other freakish Opinions, denied Subjection due to the Magistrate, and are described as such by St. Judas— Filthy Dreamers, who defile the Flesh, despise 
Ver. 8.  Dominion, and speak evil of Dignities.  

James 3. 17.  5. The Christian Religion is first pure, and then peaceable, as St. James teacheth us; intimating that the Purity of it being first lost, or renounced, nothing but Confusion and Disorder can be expected to follow; from whence it has often come to pass, that Men of Corrupt Minds, perverse Sons of Belial have set up Religion to countenance their Rebellion; and Christianity hath been frequently drawn in to bear a part in the most Bloody Tragedies that ever were Acted upon the Stage of the World. Thus it hath been from the beginning, and will continue thus to be notwithstanding our Blessed Lord and his Holy Apostles took the greatest care imaginable, both by Example and Doctrine to prevent these Mischiefs. St. Paul, among the rest, intending in these words now read either first (as some imagine) to overthrow that Rebellious Principle of the Gnostics, just now mentioned, Despising Dominion, and speaking evil of Dignities, and to prevent its further growth among the new Converts at Rome. Or, Secondly, as Grotius conjectures to obviate that plausible Argument, which the Jewish Christians might possibly be ready to draw from that passage of Moses (viz.) Thou shalt in any wise set him 
Deut. 17. 15.  King over thee, whom the Lord thy God shall choose, one from among thy Brethren shalt thou set King over thee, thou mayest not set a stranger over thee which is not thy Brother; from whence they might gather, that the Emperor being not their Brother, not of the Seed of Jacob, but a Stranger, they were not obliged to Obey him. Or, Thirdly, as some think, to let the Roman Christians rightly understand his Doctrine and their own Duty, namely, that what he had before in this Epistle delivered concerning Christian Liberty, was not to be stretched so far, as to excuse their Subjection to the Temporal Magistrate. Upon some one or more of these Accounts the Apostle reads them their Lesson, here in the Text; of which I shall give you the Explication, and thence fully set forth the Nature of Subjection, which is all I aim at, at this time.  
6. The Grammatical form of the words is Imperative, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and by Consequence the words are Praeceptive, importing a Duty properly so called, unto which we are indispensably Obliged, and which the Apostle more peremptorily presses in the 5 th'. Verse following, Wherefore ye must needs be subject, there is a Necessity laid upon you all. The Romish Divines tell us that this is only Prudential Advice, suited to the present Condition of the Christians, who were then few and poor, and unable to make resistance; therefore was it unseasonable for them to exasperate the Emperor, but their Interest rather and Wisdom to sit down patiently under Persecution, waiting a more favourable time of asserting their Civil Rights, and Liberty of Conscience, and of pulling down that Cruel and Arbitrary Government of Nero.  
This Gap was first opened by the Papists, through which, many, even Protestants in Profession, have entered into the Field of Rebellion, choosing rather to become Companions with those unruly Beasts in the Transgression, than to be confined within the compass of Sobriety, and the Peaceable Principles of the true Christian Philosophy.  
But what (I pray ye) is or can be the meaning of those words, Ye must needs be subject? Not only for Wrath, or fear of Punishment, that is indeed a Prudential Motive fit for every reasonable Man to consider for his Worldly Interest; but also for Conscience 
Ver. 5.  sake, that's without Question a Divine Evangelical one, fit for every Christian to weigh in order to his Spiritual Interest: Conscience (I say) towards God, not for his own sake only, but, as St. Peter implies, for the Lords sake, in Honour and Obedience to the Law of God.  
Let every Soul. No Mortal Man is exempted; neither Bishop, nor Priest, nor Subordinate Magistrate, nor five hundred Princes of the Congregation, Men of Renown Assembled; no, nor all the People of the Land Combined and Associated together, can hold themselves excused.  
Every Soul. This Expression is borrowed from the Jewish Writers, with whom it is very familiar to call Man Soul, as indeed 'tis not an unusual Idiom in our own Language, that being a principal part Synechdochically put for the Man himself: So that when St. Paul says, Let every Soul, 'tis equivalent as if he should have said, Let every Man, or rather, if we would render it to the full, Let every living Man. For so much the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 denotes, which most commonly in Scripture Language signifies the Life, the Animal Life, that Life which is common to him with the brute Beasts; or else the Life relating to our Natural and Temporal Concerns. Whence St. Paul opposes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
1 Cor. 2. 14, 15.  the Natural Man, to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to the Spiritual Man. From whence I draw this Conclusion, that every true and sincere Disciple of Christ, although he may and aught to preserve his Reasonable Soul, his Conscience pure and unspotted from Actual Compliance with the sinful Commands of his Superiors (Conscience and the Rational Soul, and Spiritual things are not in their Nature capable of being subjected to the external Power of a Prince,) yet the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Animal Life, all Temporal Civil Affairs being by God committed to the Supreme Magistrate, we ought in all those respects to be Subject to the Will and Governance of the Prince.  
By the Higher Powers (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) the Abstract, is nevertheless meant the Concrete, the Person of the Supreme Magistrate; he to whom the Government of the Commonwealth is entrusted, and the Execution of the Law belongs. So St. Paul expounds himself, backing this Precept with several Reasons, ver. 3. for Rulers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ver. 4. For he is the Minister of God (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) he beareth not the Sword in vain: He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Revenger. All which passages clear the Apostles meaning, that he treats not of the Supreme Authority separate from the Person of the Prince; but the Prince himself in Possession of the Supreme Power. This I the rather take notice of, because there are a sort of Critical, Pedantical Politicians, that distinguish betwixt the Government and the Governor; between the Laws of the Commonwealth and the King's Person. Government they are for, and willing to be Subject to it; the Law they cry up, and none more Zealous than they for the execution of Justice: But as for the Person of the Prince, how rudely do they treat him? How little do they Honour him? Making him a King of Clouts rather than what indeed he is, the Minister, the Ordinance of God. What else means so many Hedge-creepers among us, pulling down the Fences of Obedience to the Magistrate, and the fat Bulls of Basan enclosing him in on every side? What else means that Malicious Raillery, and those abusive Pasquil's sent forth for the wounding his Honour? And some have had the Confidence to threaten a Writ of Quo Warranto against his Authority.  
By Power (if you will admit St. Paul to expound his own meaning) is to be understood not the Majesty of the Government, but the Majesty of the King, whose Person is Divine (being Ordained by God) whose Honour is Sacred and inviolate. And for a further Confirmation of this Exposition, you may please to remember, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Power is in this sense used by our Lord himself— When they bring you unto Synagogues, and unto Magistrates, and unto Powers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Luke 12. 11.  says St. Luke; which St. Matthew expresses more simply, 
Mat. 10. 18.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kings and Governors, or Emperors.  
The Learned well know that Magistratus and Potestas, and Majestas are frequently put for the Prince 
Vid. Seld. Tit. Hon.  himself in all sort of Writers; and nothing is more common than to call Persons by the Abstract, denoting some Property in special manner belonging to them. Thus we style a Notorious Malefactor, Villainy itself, Villainy in the Abstract, which some express in a more Comical way, a Rogue in grain, (i. e.) one who like Cloth died with Scarlet, has imbibed the Principles of Naughtiness as a durable and inseparable Property. In like manner, to an Inferior Magistrate we Address Your Worship; to a Peer of the Realm, Your Honour; to a General of an Army, Your Excellency; to one of the Blood Royal, Your Highness; to a Prince, Your Grace, Your Majesty. Thus Jacob, 
Gen. 45. 3.  speaking to Reuben (to whom by Natural Right of Descent belonged the Supreme Power) Thou art my Firstborn, my Might, and the Beginning of my Strength, the Excellency of Dignity, and the Excellency of Power. And to make an end of this Observation, God himself is often called Wisdom, and Holiness, Righteousness, and Truth itself.  
Now, as it would be thought an high Act of presumption and Atheism for any Man to distinguish betwixt the Person of God▪ and his Essential Attributes, (that is) to pretend to be subject to the Wisdom, Holiness, Righteousness, and Truth of Divine Grace and Providence; and in the mean time to Blaspheme the Person of God: Just such another piece of Hypocrisy and empty Loyalty are they guilty of, who profess to Obey the Law, and to submit to the Government; but Murder, or Persecute, or Vilify the Prince, in whom the Government rests as an Inherent Property, and the execution of the Law appertains, as his unquestionable Right and Prerogative; by whose Wisdom and Authority Justice is distributed to the People of the Land, as Light and Heat is by the Sun to the whole World. But, as the Spaniards living under the scorching heat of that Planet, are said to curse it at the approach of Summer; so is it many times with an unthankful and wanton People, enjoying too much Ease, Peace, and Plenty, through the abundant Grace and Goodness of a King, 'tis familiar with them to fly in his Face, and lift up the heel against him, that has made them thus Happy.  
But to proceed▪ Let every Soul be subject, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'tis Passive: Whence we learn, that it is not in our own Liberty to subject ourselves when, or as long as we please, nor on what Terms and Conditions we think fit to stand, nor on whom we pretend to devolve the Government and Succession. It's not in our Power to pull down one, and set up another: That's the Prerogative of God, by whom King's Reign. It's not for us Violently and Clamourously to alter the Frame of Government already Established; but a modest and sincere Christian is to take it as he finds it. Outward Force, yea, Obstinate Petitions, and Importunate Addresses, when the State is in a Commotion, and the Prince under some disadvantages, becomes not one, who is of a tender Conscience; but smells rankly of Disobedience and Rebellion. If it had been the mind of God, and the sense of the Apostle, to permit these things to our Deliberation, the words rather should thus have run, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let every Soul subject himself. Government only in general would have been Ordained, but the Specification of it, and the Choice of the Governors left to the People's Suffrage and Election. But he is to be subjected because it is his Duty so to be Antecedent to his own Will and Choice: Because it is the appointment of one, who is Higher than either King or Subject; because it is the Ordinance of God: Of which more by and by.  
If it be asked, What is the extent of our Subjection, and unto what Acts of Obedience are we hereby Obliged? I Answer, First, Positively, to acknowledge 
Ver. 2. Ver. 7.  him the Ordinance of God; to render Tribute, and Custom, and Fear, and Honour unto him, as it follows in the Apostles Discourse after my Text; to preserve his Person from outward Violence and secret Conspiracies, 
Ver. 8. Ver. 2.  to own his Rights and Prerogatives; yea, to Love and Reverence him. Or else thus, Secondly, Negatively, not to resist him, not to Wound his Honour with Reproaches and Backbitings, not to give him any just Offence, not to do or say any thing which may render him Odious to his People, or Contemptible to his Neighbours; not to discover his Infirmities, nor to aggravate his Faults, nor to blaze abroad his Mistakes. All which being a weakening of his Government, a lessening of his Interest and Authority over the Hearts of his People, is no less than Disloyalty by Consequence, and in its tendency, a Robbing him of his Crown and Dignity.  
Which of you would endure your Children, or your Servants to slander or bespatter you with Lies, or to Publish the Secrets of your Families, or to expose you for any weakness or ill Conduct in your Domestic Affairs? What the Pater familias is in the Oeconomy of the House, the same is Pater Patriae in the Polity of the State. To uncover the Nakedness of the Father of thy Country is inconsistent with all those foresaid Duties of Fearing and Honouring him, no less a violation of this Duty, than that of Canaan's was. 
Eccles. 10. 12.  Therefore says the Preacher, Curse not the King, no, not in thy Thoughts, much less not by open Calumny, 
Acts 3. 5.  or more sly detraction, for 'tis written, Thou shalt not speak evil of the Ruler of thy People.  
I shall crave leave to go yet a little further on this Argument. 'Tis not enough to pay the Tribute, when required by a formal Law; but you are bound (in Conscience at least) to assist his and the Public Necessities at other times; otherwise I understand not how you can be said to Reverence and Honour the King: God and the King both no doubt love and require a cheerful Giver. Those who in words profess to love the Prince, but will neither supply his wants, nor suffer others so to do, are like those Charitable Christians 
Chap. 2. Ver. 15, 16▪  St. James mentions, who, when a Brother or Sister was Naked and destitute of daily Food, said unto him, Be thou warmed and filled, notwithstanding gave them not those things which were needful. Those who would have themselves believed His Majesty's Loyal Subjects, and Declare they will stand by him with their Lives and Fortunes, Prosecuting him indeed with good wishes, but in the mean time starving him out of his Throne: That put the question which Nabal did unto David's Messengers— Shall I take my Bread, and my Water, and my Flesh that I have killed, and give it to I know 
1 Sam. 25. 10. 11.  not whom, nor by what Authority, nor for what end demanded? who is David? and who is the Son of Jesse? are not these sort of men in Scripture-language called Wicked, Churlish, evil doers, Fools, Railers, Sons of 
v. 3, 14, 17▪ 21, 25.  Belial, such as requite evil for good, (that is) give nothing for their Peace and Protection, which they enjoy through the Providence of the Prince: Should five hundred at once forbid you to supply the Supreme Power, yet I must let you know, that the will of God cannot be dispensed with by the Law of Men; that (as our Lord replied to the Pharisees) the King's Image and Superscription, being on their Gold and Silver, you are to render unto Caesar the things that are Caesar's; and in a word, that what Christian Charity, and common Humanity, binds you to, in the relief of your Neighbour, Evangelical Loyalty, and the Fundamental reason of Government obliges you to, in the supply of your Prince.  
Hitherto we have explained the nature of the Duty, we proceed unto the Reason of it, in the latter part of the Text.— for there is no power but of God, etc. I shall easily give it for Granted, that a Prince may be an Usurper, and a Lawful King may turn Tyrant, that neither of them can be accquitted hereof at the Tribunal of God, where they must account for both: But still upon Earth among us men, even the Usurper is of God, and the Oppressor is the Ordinance of God: for there is no Power whatever, though Usurped, though Tyrannical, but is by divine Ordination. St. Paul makes no exception unto this general rule. He might possibly at that time of day, have alleged both Usurpation and Oppression, against the present Powers. There was possibly sufficient reason (if any could be) to declaim and make public Harangues against Grievances, and the Emperor's personal crimes and expensive Debaucheries; which were beyond measure notorious; such as must needs drain the Exchequer, and whereon the Revenue of the Commonwealth was misemployed. There was not wanting plausible pleas against Monarchy itself in the Roman State, (which was a Commonwealth from the beginning even in Romulus' 
Pl●t. red.  time, in the opinion of a late Author) at least in behalf of the People's right in choosing their own Supreme Magistrate, as no doubt it was, and had so continued long by the Original frame of the Roman Government. But this is certain Aristocracy or Democracy, or a mixture of both, had for many Ages been owned and received by all ranks and degrees of men, as the true and undoubted Government, until very lately by the Usurpation of the Caesar's, a single person having mounted the Steed, and settled himself in the Saddle, rid and spurgalled the Beast, the common People almost to death. Thus much might have then been with truth argued, against the Emperor's Government, but still for all this the Powers then in being were of God, had a lawful, yea divine Authority over the People, in the Judgement of St. Paul.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here rendered Powers, properly signifies lawful Authority; such as have a just right of exercising dominon over the People. I shall allow, if you please, as before I intimated, that the Emperor was not strictly and in every respect, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lawful Governor, not in foro Conscientiae, not in foro Coeli; for he had no true Natural or Civil Right to the Throne, antecedent to his Usurpation, nor has or can any Prince have and exercise a Despotical Power over the Subject (as did Nero) but he sins against the Law of Nature or of God. I shall therefore allow, that he was only in those regards 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (i. e▪) one that had got the long Sword in his hand, and by force subjected the Romans unto his will and power, against the known Law, against the Will, and against the Interest of the Roman People. Yet this notwithstanding I must acquaint you, that by the doctrine of the Scriptures, in respect of the People, after God has once declared his allowance of him by the success, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Violent and originally Unjust Power may become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Legal and Righteous Authority: unto whom the People of the Land, at least the People of God, must of necessity be Subject, and are bound in Conscience to yield Obedience; they having no inherent right in them nor permission from God to question his Title, or to throw off the Yoke of Subjection, though he attained the Empire by force, though he maintains it by the Sword, though he administers it with Violence, Injustice and Avarice, yet he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his Authority is looked upon as derived from God, to have received the divine stamp and approbation, so far at least as to require the Christians humble and peaceable submission thereunto; which being a matter of no small difficulty rightly to state, I may possibly take occasion hereafter, more distinctly and fully to discuss.  

c. 13. v. 3. 4.  'Tis true, St. Paul seems as if he discoursed of some incomparable Prince, whilst he describes him as executing Judgement and Justice, for the benefit of the Subject, without wrong or oppression of the Innocent, for, says he— Rulers are not a terror to good Works, but to the Evil: do that which is good and thou shalt have praise of the same. He is the Minister of God to thee for good, he is a revenger to execute wrath upon him that doth evil. Plato himself were he now alive again (as they say he is lately risen, and has attempted the reformation of our present disorders) could not give us a more noble and apt Character of a Prince.  
However, neither will this pretence serve the turn of our Commonwealths-men, for if you will but consider those forementioned passages in Hypothesi as well as Thesi: if you will remember who was then the higher Power at Rome when St. Paul wrote this Epistle, namely Nero, one of the most cruel impious and debauched Princes, that ever swayed Sceptre, you will not then think that the Apostle here speaks strictly of some great and Heroic Prince then in being, (for Nero was not such an one) nor that the Precept is laid down as only obligatory, when the Prince happens to be a terror unto evil doers, and a praise unto them that do well. We must then seek for Another sense of those words, which I conceive is this.  
The Apostle in this description, lays down one especial reason and ground of Subjection, fetch't from the benefit generally redounding to the People thereby, and this with peculiar relation even to Nero himself, the Emperor of Rome; though one of the worst upon record in History. He intimates that no Prince, no not Nero himself, ('tis morally impossible, generally speaking) can be so sou'r and rigid towards the People, but that a modest and humble minded Subject may hope for more advantages under his Government than by tumult and Rebellion; that as all Rulers in general, and in Thesi, so was Nero in particular, and in Hypothesi, to be accounted a terror to wicked doers, and a Minister of God for the good of the People: that therefore, if the Christian Romans would but truly consult their own Interest, and would not be afraid of his Power, nor fall under the lash of his severity, they should live quietly and innocently, not exasperating him by any indecent words or tumultuous behaviour; and that then they might more probably expect Praise and Protection from him, and be more likely to obtain those temporal blessings, than by reproaching his Person, forming Conspiracies, and blowing up the Trumpet of Sedition against him.  
This I take to be the Sum of the Apostles Doctrine and Argument, as I have explicated it, and am pretty confident agreeably to the mind of God, to the Apostles drift in this place, and to the unanimous Opinion and Practice of the Primitive Saints. Which that you may after this large explanation, remember and distinctly comprehend, I shall reduce it into this short Proposition, (viz.) That it is the duty of every man, every Christian, to love, honour, to reverence and obey, and with their substance to support the Person of the Supreme Magistrate, and this in Conscience towards God, as well as in order to his own temporal Interest.  
Now though this be plain and obvious, yet in these unhappy days; men are and will be otherwise minded, their heads begin to turn round again, so tender of their own personal Rights and Properties, that like the Sensitive Plant, do but touch them, they Shrink, as if Wounded to death: or, as untoward Children, when disciplined for their faults, cry out Murder, and make hideous Complaints of Tyranny, Arbritrary Government, and Oppression. The rights of the People are of late so swelled, their Properties so enlarged, their Liberties so extended, that the Body Politic may not unfitly be resembled to those Crooked men, whom in abuse we call Lords, whose Heads are almost Shrunk down into their Breasts, and become in a manner invisible, at leastwise, whose shape by that unnatural approach appears Monstrous and Deformed. If the Head of the Commonwealth rises not at a due distance above the Body of the People, there is neither Form nor Comeliness in that Government; yea, and for the most part (as in the said similitude) the Constitution thereof proves Crazy, and the Life short.  
The Supreme Magistrate is now endeavoured to be cooped up, and as it were Besieged with those foresaid Pretences: So that he cannot turn himself round in his own Orb, without the Offence of some peevish Libertine; nor can make one step forward in the exercise of Government, but is accused to Trespass upon the Property of some waspish Commonwealths-man, and to trample upon the heel of some Freeborn Subject. So that indeed the Prince's Person, his Honour, his Liberty and Property (i. e.) his Royalties and Prerogatives are in danger to be wrested from him by Force and Craft, and the unwearied Clamours of unreasonable and unsatiable Men.  
I should now, had I time, and were it fit for me to entrench upon the Patience of this Honourable Audience, or to Trespass upon the Public Business of the Country, examine the Grounds, and the pretended Reasons of all this: For otherwise I must declare, that I am nothing terrified from this Task by the scornful Abuses of those late Demagogues, who in their Pamphlets are pleased to call us Ministers Sycophants, and Publicly to Indict us of Flattery, because we Preach Obedience to the King, and as much as in us lies in our Places, and according to our Abilities, withstand the alteration of Government. For myself, I must declare, and I am sure no Man knows my Heart better than myself, nor therefore can in Charity contradict me: I say then, I wish (were not the thing impossible, and therefore in vain to wish, otherwise I could wish) that we were once again in Paradise, in the state of Innocence and Perfection, that there were no need of Government or Governors; at least, that we were all so good and virtuous, as to deserve that Liberty some Men gape after; that those especially had their Freedom, who could so use it, as not to abuse it for a Cloak of Maliciousness. But since this is not to be expected from the far greatest part of Mankind, since the World is, and ever will be full of Offences, pestered with the Excesses and Disorders of unruly Men: Since therefore it is the Interest of all good Men that Government should be maintained, and Governors Honoured and Obeyed; since the Law was made for a Curb to the Sinner, and not for a Punishment to the Righteous; since the Wisdom and Goodness of God has therefore Ordained all of us unto Subjection to Magistrates, and made it our indispensable Duty, yea, our Interest and Security so to be: And in particular, since we Preachers of the Gospel are Commanded to put you in mind that ye be subject to Principalities and 
Titus 3. 1.  Powers, and that ye Obey Magistrates. I make no more Account of these spiteful Insinuations, than I would of the Drunkard's Songs, or the Atheists Witticisms, that are so plentifully in these days exercised upon us, for no other Reason that I know of, but because we tell them the Truth. We are indeed by the more cunning part of the Enemies of the Government, in a cooler manner blamed for making Princes Gods, as if they immediately came down from Heaven, which looks like a piece of high Presumption and Sacrilege. And 'tis true, we do so in some sort, God himself having vouchsafed that Title of Honour to them, and our Lord confirmed it. Besides, St. Paul, in my Text, fetches them from Heaven, telling us, they are of God, or from God; that they are Ordained of God: I cannot pass by observing on the other hand, how that God▪ condescends also to assume the Titles of Earthly Governors; the word King, and Prince, Lord, and others of the like sort, being frequently attributed to him in Holy Scripture. And whereas God by way 
Dan. 2. 47. Ver. 17.  of Excellence is styled King of Kings; nevertheless the Prophet Daniel scrupled not to give the same Appellation unto Nabuchadnezzar also. So frivolous in my 
Mr. Seld. Tit. Hon.  judgement is that Exception of a Learned Man against Sovereign Princes assuming Divine Titles. They are therefore called Gods, because they resemble God in Supreme Power. And as Man is said to have been 
Episcop.  Created in the Image and likeness of God, because of his Dominion over the Creature, according to the Opinion of some Learned Men; so may the Prince be said to bear the Image and likeness of God in a special manner, upon the Account of his Sovereignty over the People.  
In fine, there being you see so near an Affinity between God and the King, 'tis not to be wondered, that we make so great a difference between the Prince and the Subject: And in our Discourses lay upon you the same burden of Reverence, Obedience, and Nonresistance, as St. Paul before us has done, teaching no other Doctrine than what the Holy Ghost has warranted and Commanded us to Teach, That ye be subject to the Higher Powers, which are of God, that they who resist, resist the Ordinance of God: And oh! that ye would lay to Heart that terrible Punishment, which awaits all Rebellious and Disobedient Subjects, They 
Ver. 2.  that resist, shall receive to themselves Damnation.  
But after all is said, the Grand Debate will be, How shall we be satisfied, who is this Higher Power among us, and in whom that Sovereignty rests, to whom Subjection is due? Especially in this mixed Monarchy, where not only the greatest share of the Property, but a considerable part of the Legislative Power is in the People? For Answer, I say, that this notwithstanding, the King is the Higher Power, that Ordinance of God, in the Defence of whose Person and Authority this Discourse is intended. Or do I say it only? Does not the Municipal Law of the Land say as much? And this is I am certain (I speak it with somewhat more than ordinary Confidence) an Universal, an Infallible way of knowing the Supreme Power in order to our Nonresistance, according to the Doctrine of the Gospel, (viz.) He that beareth not the Sword in vain, in whom alone the Military Power remains. He whose Person is inviolate, whose Life is Sacred, whose Power cannot be taken from him Legally without his consent; who is Accountable to none but God for any Misgovernment, (and these are His Majesty's Prerogatives, even by the Political Contract, the express Statute-Law of the Realm) he is that Higher Power St. Paul speaks, and I have been Discoursing of, if there be any such thing as an Higher Power among us. Nay, I shall further add (though I will not positively affirm it, submitting myself herein to better Judgements) That Prince who is not responsible to the People, is in effect the sole Sovereign Power, if he pleases to Usurp and Exercise it: Nor can the Subject Conscientiously resist him. For I cannot apprehend that any resistance can be Lawful in point of Conscience, that is forbidden by the Positive Law of the Land, which is our Case in this Nation. Though the Prince may be culpable in the sight of God for so doing, yet the Subjects cannot be Justified in Rebelling, when the Law has taken from them that Liberty and Power. Common Reason and Equity, the Law of Nature, and the Original of Government, and extreme Necessity, will by no means Justify such violent Attempts upon the Supreme Magistrate. It is one main ground of Political Government, to deprive the Subject from being his own Judge and Assertor of his own Privileges. Without this Fundamental Principle, there will be only the Name and Shadow of Government, when as really 'tis but mere Anarchy. If the Subject might be permitted to fly in the Face of Authority, and to Assault him when ever he apprehends himself injured, we should but be Populus virorum, an Independent Herd of Licentious and ungovernable Men; not Corpus Politicum, not a Compact Body of Citizens, United together in Peace, Order, and Subordination. But it is commonly Argued, Is not the Prince Obliged to Govern by Law, and if he transcends that Power, by Invading the People's Liberty and Property, are we bound to Obey him? I Answer, He is Obliged, but the Obligation is between God and his own Conscience. God only is the Revenger of the Breach of the Coronation-Oath, though the People's Liberty and Property, and the Laws are the subject-matter of it. Secondly, I grant, that in the Case put, we are not bound to Obey him, but we are bound patiently to suffer, not actively to resist. Thirdly, I am of Opinion, (but speak it still with Submission) that the King being by all sober, understanding Men, acknowledged the King of Right, before he gives the People that Assurance of his Governing by Law; that that Oath is therefore a voluntary Act of Grace, unto which he is not Obliged by the Fundamental Constitution: For if so, he could not Exercise the Supreme Governing Power before the Oath was taken; which yet neither he nor his Predecessors were ever thought uncapable to do.  
Supposing then that the Prince would not give to the People this Assurance, I ask whether he is then Obliged to Govern strictly by the present Law? 'Tis my Judgement, he is not Obliged. He ought indeed, the Law of God and Nature, and the first Reason of Government requires him to Rule with regard to the good of the Governed; yet that he is strictly tied unto the particular Methods of Government, declared by the present Law of the Land, I can by no means allow. For the good of the Governed being the first Fundamental Principle directing him what Measures to take in the Exercise of Government, and as yet there being no other Obligation upon him, it is left to his Conscience, Judgement, and Discretion, before that Oath, what Course to take in answering that great End of Government: And if any of the present un-repealed Laws shall be thought by him repugnant to the good of the Subject, or but Comparatively not so effectual thereunto, may he not, nay, is he not in Conscience bound to lay down to himself some other Rules, in Order to that End? Fourthly, I might Answer, that seeing all Men look upon themselves as freed from the punctual Observation of Positive Laws in the Case of extreme Necessity (this equitable Liberty God himself allows, I will have Mercy, and not Sacrifice;) and our Municipal Law indemnifies the Subject, in many such Cases:) And seeing the Security the King gives to his Subjects is a Voluntary Act, but the People's to the King may be Exacted from them by Force, and by Law; I think there is much more Reason, that the King in Extremity may depart from the Letter of the Law, than that the People should: And if the People may Appeal to Reason and Equity, to the Law of Nature, and the first Reason of Government in the Defence of their Privileges, may not the Prince much more do the same in the Defence of his Prerogatives, and in the Exercise of his Dominion? And shall he be indispensably Obliged by the Letter of the Law, in Governing, not allowed to plead Nature and Equity, the Reason and Ends of Government, and extreme Necessity? And yet the People be at their own Liberty in Arbitrarily Obeying as they shall Judge it Reasonable and Agreeable to the Ends of Government? Some of these foresaid Considerations (which I must repeat, are offered as Problems only, and with Submission) or something like them might, I imagine, be in the Mind of that Eminent Lawyer, Serjeant Hale, one of the House of Commons in the 43 d. Year of Queen Elizabeth, who spoke there to this Effect. I wonder (says he) that the House stands either at the greatness or time of paying the Subsidies demanded, since all we have are in Her Majesty's Power; she may Lawfully at her Pleasure take it from us, she has as much Right to all our Land, as to any Revenue of the Crown: All which (saith he) I am able and ready to prove. Thus far he: But I shall not presume to go so high, nor will it be expected from me to proceed farther upon this tickle Subject: Only I do not find that he was called to the Bar, nor Reprimanded as a Pander to Tyranny, as opening a Passage to Arbitrary Government, for his plain dealing, and freedom of Speech. But this I shall say, that this one Speech of that Gentleman exceeds all that has of late been said or done (as far as I can learn) for the setting up an Absolute and Despotical Sovereignty: And yet it passed then without noise, or giving any Offence, or creating Jealousies and Fears in the Hearts of the People against the Government.  
Yet one word more: When I recollect, how Judge Cook (the Oracle of the Law, as some of his Admirers are pleased to call him, no Prerogative Lawyer, as all agree) assures us, that the first Kings of this Realm had the whole Land in Demesn, and therefore (upon the Principle now on foot, That Dominion is Founded on Property) undoubtedly Absolute Sovereigns: I cannot but in two words expostulate with the Underminers of our present Establishment, Where is your Ingenuity? O ungrateful People of the Land! to treat your Princes so rudely, so unworthily; to Vilify their Persons, to Invade their Prerogatives, and through unwearied Clamours and Importunate Complaints, to extort from their Crown the few remaining Flowers of the Regality: Like Vipers, to bite them, who have Nourished you in their Bosom, and, as it were, almost pulled out their own Eyes for your sakes. You, who have waxen fat through their Gifts and Concessions, who are grown thick by their Indulgence and Liberality; to forsake them that have made you, and to lift up your Heels against them that have thus dearly treated you? Oh, Monstrous Ingratitude! Them, that have given you all the Liberty and Property you can Legally pretend to, under whom you have enjoyed both, as fully as Heart can wish, beyond Example of past Ages, or the present Times in any other Commonwealth; from whom you have received all possible Assurance of continuing so for the future; you to Defame, to Libel, to Conspire against, to Resist, to deny Cheerful and Conscientious Subjection, and Liberal Contributions, or rather necessary Retributions, to these Bountiful and Gracious Princes? Oh Height of Impiety! Oh Barbarous Inhumanity! For shame wipe off this Reproach from the Christian Name, and from the English Nation, whereof you are Members.   

Sermon II.  Titus 3. Ver. 1. Put them in Mind to be subject to Principalities and Powers, to Obey Magistrates. 
IT is the Universal Custom of Mankind to carry on their Public Triumphs with Feasting, and among other External Rites of Mirth, to cheer their Hearts with a more than Ordinary freedom in the use of the Creature. To do so, is the Voice of Reason, the Lesson of Experience, a Maxim written in the Word of God itself, and Warranted by the practice of the most Holy Men we there read of. There is a certain sourness contracted in our Natures by business; and Absence is apt to interrupt our Correspondence, to estrange us from one another: But our Solemn Meetings recollect us again, and Good Cheer sweetens the Soul, softens the Temper, after all our Care and Travel: Hereby the Spirits being Revived, and the Heart putting on her Festival Robes (I mean Joy and Gaiety) Mutual Love and Friendship among private Neighbours is easily renewed, the common Interest of Societies enlarged, and by doing and receiving Offices of kindness, the House is Swept and Cleansed from all those impurities of wrath, bitterness, dissensions and animosities; in whose room succeed those sweet and beautiful graces of Joy and Peace and entire Affection one towards another▪ Wine (saith the 
Ps. 104. 15.  Psal.) maketh glad the Heart of Man, and Bread strengtheneth Man's Heart. It is good and comely (saith 
Eccles. 2. 24. 3. 12, 22. 5. 18. 8. 15. 9 9  the Preacher) there is nothing better, than that a Man should eat and drink, and make his Soul enjoy good in his Labour; To whom God hath given Biches and Wealth, to him has he given Power to eat thereof, to take his Portion and to rejoice in his Labour. This is the gift of God. Then I commended Mirth (saith he) because a Man has no better thing under the Sun, than to eat, and to drink, and be Merry. Our Lord himself took a freedom herein, which drew upon him that spiteful Character 
Math. 11. 19  that he was A Glutton and a Wine-bibber, a friend of Publicans and Sinners. It is in my Judgement an unlucky observation, of one, but has much of truth in it, that they who are backward to bear a part in the Innocent diversions of Feasting and Rejoicing, are for the most part Ill-natured Men, Peevish and full of Malice, Men that watch advantages to ensnare their Neighbours, and to effect some ill design upon them.  
But whatever usefulness may be observed in Public Entertainments, yet however this is a more Noble 
Rom. 14. 17.  truth— the Kingdom of God is not Meat nor Drink, but Righteousness and Peace; So may I say that the Public Societies of Men, and Bodies Corporate, are not Meat nor Drink, but Righteousness and Peace; that Feast are but the accidental, the circumstantial parts of Unity, the outward expressions of it, not the effectual means of Producing or Continuing it. If there be not an inward foundation of Peace laid in the Soul, our good fellowship will end in Variance, and Strife, and Riot; and our Love dissolve as soon as our Feasting is over; and all the substantial good designed by these Festival endearments, will be utterly disappointed.  
In these unhappy days of ours, there is one Mischievous disorder crept in among us, whilst most of us are ready enough to join in the outward Pageantry's of Peace and good will, in the Ceremonious Practice of love and good fellowship; I mean Eating and Drinking, and plentifully entertaining one another; yet our Hearts are divided, neither are we agreed in, that one necessary and fundamental Principle of Peace, viz. Obedience, and Subjection to the Civil Magistrate; without which it is utterly impossible to maintain a good and lasting correspondence among ourselves, in the mutual assistance and defence of one another. Whilst therefore you are Managing the external Pomp of your Love-Feasts, 'tis the Preachers business and duty too (I conceive) to lay the lasting Foundation thereof, upon your Hearts; whilst you are Drinking the King's Health, and Continuance of the Public Happiness under Him; it will not be thought impertinent that we, who are invited to carry on the Religious part of these Solemnities, should endeavour to commend unto your Conscience that Evangelical Doctrine of being Subject to Principalities, etc. without which all the shows of Friendship among yourselves, of Loyalty to your Prince, and of Faithfulness to the established Government, is but mere Pretence, and the vilest Hypocrisy, and will at last discover itself in Treason to the Prince, in Faction to the State, and in Treachery one towards another. This than shall be my design and task at this time, to lay the Groundwork of Peace and Union among you, (viz.) Submission to the Governors and Government.  
But alas amidst the many discouragements, we the Ministers of the Gospel labour under at this day, this is not the least, that we are become hateful, and exposed to the fury and madness of a Stubborn People, and that chiefly, because we will not run into the same excess of Riot as they do; but continue Zealous in maintaining the Peace, of the Present Government, as by Law established, against all opposition; that we still resolutly engage in that part of the Quarrel, where our presence and assistance is most useful, where the Enemies of the Public Peace are most numerous and Powerful. To omit what might Justly be pleaded in our defence, as considered in our Politic Capacities, (scil.) that we are members of the same Public Society, and our Interests embarked in the Ship of the Commonwealth, as well as others; that by our Promises and Oaths we are obliged (what in us lies) with our Lives and Fortunes, and then surely also with our Tongues and Pens to support the Government; that our temporal happiness and well being in this World, depending on the Peace of the Commonwealth, we should be wanting to ourselves, and sin against the Eternal Law of Nature, if we did not endeavour our own preservation as far as the Laws of God and Man will allow us. Upon which account certainly we might hope to pass, if not for Men of Conscience, yet of some tolerable degree of Sense and Reason, whilst we study to keep our own Ground, to maintain our Rights and Properties, at least we might Pass for such with those Men, who we plainly see resolve to Protect themselves, contrary to the Law of the Land, without any regard to Honour and Conscience and the Religion they profess; in spite of that tye of gratitude for the Protection they have hitherto enjoyed, and of the repeated Assurances, by Oaths and Protestations given to the Government, for their Peaceable demeanour.  
But setting aside all these considerations, when I recollect, how that in the Person of St. Paul, there is a necessity laid upon us Ministers, and a Woe pronounced against us all, if we Preach not the Gospel; and when I remember among other Evangelical Precepts of Holiness, this of Subjection to the Civil Magistrate is not the least, unto which we are frequently and most earnestly exhorted in the Holy Scriptures; but chiefly when I observe that St. Paul, who himself pressed this duty upon the Christians at Rome, was also careful to instruct the whole Church of God therein, and among many other Topics and Heads commended 
Rom. 13. 1.  unto Titus Bishop of Crete to Preach upon, charges him in my Text to put them in mind to be Subject, etc. and when, lastly I cannot but think and do Confidently affirm that in the person of Titus, all the Succeeding Preachers of the Gospel, are obliged by Virtue of that Apostolical Canon in the dischargè of their Ministerial Office to Urge upon all Christian Subjects Obedience to Authority, for these reasons I do verily judge no Man of sense can, no one of Conscience will blame our Forwardness and Zeal in this kind.  
For which reason, I shall here resume the argument of Subjection to the Civil Magistrate, which I lately entered upon, on another Public Occasion. In the handling whereof I shall not need to repeat what was then said, in the Parallel Explacation of that place in the Romans, since many of you were present at that discourse: Neither will I give you or myself any other trouble, in the interpretation of these Words, more than to make these two Remarks. First, That St. Paul makes use here of three several Phrases in declaring the Nature of Christian Subjection, (scil.) To be Subjected to Principalities, to be Subjected to Powers, and to Obey Magistrates. Whence one of these two things plainly follows, either supposing the Apostle to have had different meanings, in those distinct Phrases, he must then be understood to have provided for the Christians Obedience, or Nonresistance, not only of the Supreme Magistrate, but also of the Subordinate: Or else supposing the Apostle fell as it were accidentally into this variety, intending no more than Subjection to the higher Powers only, it will however follow from the redundancy of expression, that the Apostle was nearly concerned, and mighty careful to have the Doctrine of Subjection effectually Imprinted upon the Hearts and Consciences of the Cretians, as a Point of greatest moment: Therefore varying the Phrase, and expressing his mind so Copiously (as it were dwelling upon the argument) lest the duty should be slipped over as of small account, lest his meaning should be mistaken, or any unpeaceable Christian should find a loop hole to creep out at, excusing himself from that indispensable duty by some nice distinction and subtlety.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 1. 12.  But secondly, I again remark, that the Persons whom the Apostle directs Titus to admonish and put in remembrance, were the Cretians, who (as most Islanders) were of old noted as Faithless and Treacherous, apt to waver and be tossed about with every Tempestuous Wind, and upon every slight provocation, to be blown up into Mutiny and Rebellion. 'Tis the Excellent Grotius' Gloss upon the words. Crete was always Turbulent and Seditious, 
Valde Seditiosa semper fuit Creta, De eyes vult moveri Cretas, quorum maximè indigebant.  and St. Paul would have them Admonished of those Faults, to which they were Naturally addicted, and by inveterate Custom inclined: From this Observation you may be informed, as of the reason why St. Paul charges Titus to insist upon that point among the Cretians, so have you a fair and Justifiable Account why we at this day so frequently take pains to press it upon our Fellow-Citizens in this Kingdom.  
These two Remarks present you with the full meaning of the words and Satisfaction for what I have already, and shall now farther Discourse upon this Argument; my business and intent being to Prosecute three or four difficult Cases, that usually fall under Debate, as concerning Nonresistance.  
First, What if the Supreme Magistrate be an Usurper? Now, though this Question at first blush seems impertinent to our Condition in this Nation, yet it being looked upon as a matter of no small moment and difficulty rightly to state it; and because what I shall deliver upon this Argument, will in the end, if carefully attended to, conduce much to the Confirmation of that Doctrine which is my chief Aim to commend unto you this day, Scil. Subjection to the Legal Prince: I shall therefore crave leave, as briefly as I can, to resolve that doubt in the first place.  
I Answer therefore in the Affirmative, that though he is an Usurper, yet still he is the Ordinance of God, the success of his Arms being a clear Indication of the Mind and Will of God, bearing on it the stamp of Divine Approbation, and indispensably Obliging the People unto Patient and Peaceable Subjection. This was (I conceive) the Case of the Christians, under the Roman Emperors; who were Usurpers, having no Legal Right to the Sovereignty, but what they attained by sinful Force and Violently abrogating the Ancient Government. At least I make account that that Despotical and Arbitrary Power, which they assumed and exercised over the People, was Unnatural, Unjust, and Usurpation; and yet God, whose special Care it is always to provide for Public Peace, is pleased so far to own and Countenance the Higher Powers, as not to suffer us Turbulently to resist them, though Usurpers. Trace the History of the Church, you will not find Holy Men scrupling this point in the least, nor curiously sifting into the Prince's Title, in every descent, and through a long series of Succession, nor upon any pretence of Weakness in their Tittle, putting themselves in the Head of the Populace, and encouraging to resistance. Pharaoh (as some Learned Men think) was 
Exod. 9 16.  an Usurper; For this Cause (saith God) have I set thee up; that is, have permitted thee to take upon thee the Supreme Authority, by prospering, or suffering thy Ambition to Succeed against the Ancient known Law of Succession, in Egypt. Yet neither Moses nor the Israelites took this Advantage against him, nor did God himself any other ways design their Deliverance at first, than by Ordering them in his Name Peaceably to Supplicate for leave to go into the Wilderness to Sacrifice. All the Kings of Israel were Usurpers against the Title of David's House; many of them against the better Title of their immediate Predecessors. Did the Prophets or Good Men blow the Trumpet, and Assemble the People to Oppose the Usurpers? Did not the Kings of Judah themselves by Leagues, and Confederating with them in Wars against their Common Enemies, sufficiently acknowledge their Providential Right unto the Kingdom? The Prophet Jeremy is clear in this matter,— I have made the Earth 
Jer. 27. 5, 6.  (says God by his Prophet to the Jews) the Men, and the Beasts that are upon the Ground, in my great Power, and by my outstretched Arm, and have given it unto whom it seemed meet unto me; and now I have given all these Lands into the hand of Nabuchadnezzar, King of Babylon, my Servant, to serve him. The Case of the Jews was thus. God as a Punishment had given to Nabuchadnezzar Dominion over them; that is, had permitted him to Usurp it, having carried away Captive their Legal Prince unto Babylon. Hereupon the Jews had submitted to his Empire, and received Zedekiah, Jehojakim's Brother, as their Deputy-Governour under Nabuchadnezzar. These things were done not by virtue of any express Revelation from God, but by the Rule of Common Discretion, and in Conformity to the Providential will of God. Now, if former Oaths unto the Natural Prince irreversibly Oblige against the present signification of God's Providence, than did Zedekiah and the Jews sin in thus owning and swearing Fealty to the King of Babylon, in prejudice of Jehojakim, which is evident they did not; and their Submission to Nabuchadnezzar was by God himself looked upon as Lawful, and binding to the Conscience. Therefore does Jeremy in that Chapter chide the Jews for practising a Revolt, and the Spirit of God calls it Rebellion. 
2 Chron. 13.  I shall confess here that Zedekiah had Sworn Allegiance to the Conqueror, that an unlawful Oath may bind, and consequently, that this defection of Zedekiah might be sinful by reason of the breach of his Oath; but then I must say in Answer, First, That if it had been unlawful for Zedekiah and the Jews following the intimations of Providence, to Swear unto Nabuchadnezzar, either the Prophet, or the Inspired Historian would, and must have told us as much, and Reproved the Jews for that sin: Or, Secondly, if we grant the Oath unlawful, than it could not have Obliged them against the Antecedent and Lawful Oath given to Jehojakim. For where there are two repugnant Oaths, 'tis more reasonable that the former should bind: at least, that the lawful Oath (that given formerly to Jehojakim) should take Place of the unlawful (that given to Nabuchadnezzar;) so that in this instance it appears that the resistance of an Usurper is sinful, a resistance of the Ordinance; and that we may Subject ourselves to him, when Providence compels us.  
Now the Reason of this Conclusion of mine is (I think) Obvious. God is Lord and Proprietour of the whole World. 'Tis he that pulleth down one and setteth up another. By him Kings Reign. We are not always to expect an immediate Revelation from Heaven for the Confirmation of his Will, or Satisfaction of our own Conscience. He was indeed oft times pleased to discover his mind to the Israelites by his Prophets. What Prophecy and Revelation was to them, the same is Providence unto us, a manifest and sufficient Proof of the Divine Will. All Mankind, the most Religious and Loyal, bare witness to this Truth in their Practice: and the best, the wisest Princes allow their Subjects this Liberty, evermore passing bills of Amnesty 
Hen. 7th.  upon the Recovery of their Kingdoms. This was the Motive, which prevailed with one of our Kings for enacting that equitable Law, whereby the People are acquitted of Treason, when they submit to a crowned Usurper, that Ceremony (it seems) being intended for a Legal Token of God's Providential Will. Thus far (I am apt to believe) the most Disloyal among us will agree with me. Wherefore that I may not be misunderstood, it will be necessary to lay down these following Rules and Limitations.  
1. That it is the duty of every Subject to assist his Prince, to maintain the present Government against an Usurper to the utmost of his Power; and this not only in the beginning of Rebellion▪ (which should always be nipped in the Bud) but continue so doing with the hazard of his Life and Fortune, whilst their remains any Hopes, any Legal Methods of Defence. For I would not be mistaken, as if I accounted it a matter of small Moment to depart from our Oaths and Assurances given to the Government; or as if I took upon me to licence People to practise against the Peace of the State, or to herd themselves with tumultuous and ungovernable Men. No, it will not be easy for a Loyal and Religious Subject, to prostitute his Conscience upon every first appearance of danger or to violate his Contracts by a ready compliance with the Usurper, before he does or suffers, or makes any opposition in behalf of the Natural Prince. But then only he may and is to submit, when Providence has put an end to the dispute, and clearly decided the Controversy. And this may happen two ways: 1. When 'tis become morally impossible to restore the oppressed Prince (as appears to have been the case of the Jews, when Jehojakim was captive in Babylon) than the hand of Providence has laid a necessity upon us to acquiesce in the Alteration of Government. For as necessity has no Law according to the vulgar saying, so impossibilities fall under no Law, according to the Maxim of the Schools. This is taken for granted by all men, and even the supreme Rulers themselves approve it, No one is or can in the Nature of the thing be obliged to impossibilities either by God or Man: neither will the Powers in this Extremity require Subjects out of Fondness to run themselves head long into destruction in vain and to no purpose at all. It is an Aphorism in the Divine Oeconomy itself: God has thus (yea more favourably) resolved the Case between him and us— 
Math. 6. 13.  I (says he) will have Mercy and not Sacrifice. We are not strictly tied to the observation of his Positive Precepts.  
His negative Laws oblige semper & ad semper, as the Learned speak. That is plainly thus; our Circumstances will never allow us to blaspheme God, to murder, to steal, or to commit Adultery. Because 'tis 
Ex. 20.  said, Thou shalt not, etc. The Holiness of the Divine Nature cannot, will not in any wise dispense herein. But his Positive Commands do not oblige ad semper. It is permitted us upon urgent Occasions, for instance, to absent ourselves from the Public Worship, to do works of Necessity and Charity, and we are not always bound to publish our Opinions, or to profess our Faith. (though we may not deny it.) The Goodness and the mercy of the Divine Nature thus far indulges us as to the performance of our Duty to him. And may we not reasonably expect the same Measure from our Earthly Governors? It can never, I own, be lawful for us to blaspheme their Honour, to fight against them or murder them, because 'tis said, Thou shalt not speak evil of the Rulers, thou shalt not resist them, (these negative Duties oblige ad semper;) but 'tis not always our indispensible Duty to fight for them. In extreme necessity than we may submit to an Oppressor. Natural Prudence, and self-preservation will warrant and enforce us to it. Our Religion, our Conscience and Fidelity to our Sovereign being to be guided by the Rule of Reason and Discretion, to be concluded by the almighty Power of Providence, we must sit down, and like reasonable men examine, whether we are able with 
Luke 14. 31.  ten thousand to march into the Field, and meet our Adversary with twenty thousand, as our Lord advises. When there is no humane probability of Success, there God has put a stop to our Endeavours. Hitherto we are to go, and no farther. For the Relation between the Liege Prince, and the Liege People, the mutual Offices of Protection and Assistance, are now, though not wholly and eternally dissolved, yet, suspended for a while. As the Prince deprived cannot be taxed justly, because in the Discharge of his public Trust, he does not desperately run himself into certain ruin for the Protection of his Subjects: So neither can he reasonably expect his People should do so in his Quarrel, when there is no Hopes of Success. Both the one and the other are patiently to suffer under the Disappointment. Reservare se meliori fortunoe, waiting a more favourable conjuncture of asserting their Rights and Liberties.  
Secondly when the Natural Prince and his Legal Heirs are all extinct, or lost, then certainly the Usurper is the Divine Ordinance and aught to be recognised as such, having the best visible Title, i. e. actual Possession of the Crown; On whom by Providence and the Divine will the supreme Authority is devolved. And I am well satisfied, that if this Rule is not to be followed, 'tis impossible for us to submit unto any Higher Powers at this day, so many Invasions, Usurpations and violent Changes having been made in all Governments. Were we permitted to trace every Prince's Title from the beginning downward to this present time; and then to resist upon the Discovery of any one Flaw in the several Alterations and Successions, we should find scarce one just, and might upon that score resist, I verily think. But then  
When I affirm we may and aught to be Subject to a Usurper, yet (if there be but a bare Natural Possibility of our Sovereign's return) I would be understood to speak of an unactive Submission, (as I may call it) that is, of sitting down patiently under his Dominion as Sufferers, and as a conquered People, not actual Promoters or Defenders of the Change. For considering our former Oaths, 'tis Indecent and Treacherous so far to comply with Usurpation, as to become active Instruments in the new Tyranny. We may not then engage in public Offices, and places of Trust. We may not inform against, nor implead, nor judge, nor persecute our Fellow Citizens upon the Usurpers account. We may not commend his Government, nor write Panegyrics, nor erect Monuments to the Commendation of his Person and Virtue. We may not enter into Engagements of Maintaining his Authority against the just and legal Title of the excluded Prince, nor positively abjure the Royal Family. If we proceed thus far in Subjecting ourselves, we are guilty of perjury the downright breach of our Sacred Oaths: at least may bring our Consciences into such a Snare, that if ever Providence turns our Captivity and Restores our Sovereign, we are reduced into this Straight of Necessarily forswearing ourselves. For to adhere to the Usurper, to be active in his Defence, is a Violation of our first Oath, which Eternally obliges us not to resist our natural Prince: And to be active in our Prince's Cause, is manifest perjury for the same Reason. The Sin of forswearing ourselves and unfaithfulness Will one of these Ways of a surety Cleave to us. But if any think to avoid this Dilemma by being a Neuter, he is so grossly mistaken, that he is perjured in both Respects, and doubly forswears himself. He defends neither the Prince nor the Usurper: at least he resists neither, as he has obliged himself. For the avoiding of which inconvenience it is our Wisdom and Duty, though to be Subject, yet not active under the Usurper. Because,  
When Opportunity offers its self of recalling the Prince, and Re-establishing the Lawful Government, (which oft times has and will happen, even when it has appeared impossible) than our former Obligation revives and returns upon us. For Providence (which I always maintain is the Finger of God, a Demonstration of his Will) not only admonishes us of our Duty, but by putting it into our Power invites us to pull him down; who Ceases to be the Divine Ordinance, and as a rod is flung into the Fire. Thus Jeremy after he had exhorted the Jews to be subject to Nabuchadnezzar, 
Ch. 27▪ 7.  to his Sons and to his Sons Sons, adds— after shall many Nations and great Kings serve themselves of him, that is, When Providence should put the Power and Opportunity into their Hands: The whole that has been said in Answer to this first Question seems in my Judgement agreeable to the Principles, and in a great measure to the Practice of that Learned Lawyer, that honest Gentleman, that good Subject; that excellent Christian, the Lord Chief Justice Hales in that account given of him by a late Learned Pen, and of that renowned Roman Knight Pomponius Atticus, whose Life the said Eminent Lawyer has published, having I suppose, singled if out for a Pattern and Copy of his own Life. Now if what has been delivered upon this Argument be well laid together, I shall be so far from giving any just Offence, or that I judge myself to have bound such strong Shackles upon the Conscience, as will not be easily shaken off by any, that have any Spark of Religion and Loyalty left in them.  
I proceed now to a second Query, what if the Natural Prince stretches his Dominion beyond the Line, exercises his Power beyond the Compass & against the Rule of the Law? To this I reply, He is still the Higher Power, the Ordinance of God. Thou mayest not revile him, nor by Force resist him, nor with danger to his Life, his Person, his Crown and Dignity, or the Public Peace defend thyself. Thou art notwithstanding bound to pay him all Reverence, in Patience and Humility to possess 
1 Pet. 2. 13.  thy Soul. This I take to be St. Peter's Doctrine, who, when he had persuaded Submission to the King, and Subjection to Masters, even to the froward, backs 
v. 18.  his Doctrine thus— For this is Thankworthy, if a 
Tit. 2. 9  Man for Conscience towards God endures grief, suffering wrongfully; not so much as Answering again, (as St. Paul to Titus commands; that is, not saucily, not reproachfully. Which also is by Peter recommended 
1 Pet. 2. 23.  from the Example of Christ,— who, when he was reviled, reviled not again. Now because, there are among us many, that ridicule this Doctrine, and with much Confidence explode that Principle of betaking ourselves only to Prayers and Tears, humble and modest Petitions, which the Primitive Saints, and we at this day affirm the only Conscientious Rule, and Remedy against Injury received from the Supreme Magistrate; 'Tis worth our pains to observe, how those Apostles encourage the Christians, and by what Motives they press them unto this patient Suffering. Says Paul— 
Coloss. 3. 24, 25.  Knowing that of the Lord▪ ye shall receive the reward of the Inheritance. And, he that doth wrong shall receive for the wrong which he has done, that is, of God. Again he saith— Knowing whatsoever good thing any Man 
Eph. 6. 8.  doth, the same shall he receive of the Lord. Says Peter— If when ye do well and suffer for it, ye take it patiently, this is acceptable with God. For hereunto 
1 Pet. 2. 20. 21. 23.  are ye called, because Christ also suffered for us, leaving us an Example. When he suffered, he did not so much as threaten, but committed himself to him that judgeth righteously. Paul and Peter comforted not their Disciples with hopes of Opportunity, some time or other to assert their just Rights and Natural Liberty; which had been safe enough to have done in these their private Letters; Nor do they talk of a Natural transcendent Power, to resist when they should be able: but as became good Subjects and Preachers of righteousness, dealt plainly with them, putting them in Remembrance, what they were to trust unto, scil. to the righteous Judgement of God, to the future Recompense of reward, and to the Divine Punishments to be inflicted upon their Oppressors. They had now perfectly learned their Lesson, not so much as to call down Fire from Heaven to consume their Enemy's, nor muster whole Legions of Angels in their own just Defence and Preservation: much less not insist upon their Natural Right against the Public Peace. Whence I conclude, that in Case of Injury and Oppression, God is the only Judge, to him we are to appeal, to his Care and Goodness is the Cause to be committed. Our Obligations of Honour, Obedience patient Submission and peaceable Subjection cannot cease in the Mean Time. If any should now reply, that the foresaid Passages concern the Duty of Servants to their Masters, not of Subjects to the Higher Powers, I shall answer, that St. Peter's Discourse and St. Paul's in Titus seems plainly intended of both: and I farther reply, that since Christians were commanded to be Subject, not indecently to answer their Patrons tho froward and unjust; that since they were not allowed by Disobedience to recover their Natural Liberties, but to abide in the 

Quos deprebendit Evangelica Doctrina obnoxios servituti, aequo animo ferant, nec ideo se putent manumissos quod a tyrannide vitiorum sint manumissi.  
Ne pretexiu Religionis Christianae ordo reip. turbetur suam quisque sortem ferat, & in ea perduret.   same Calling, wherein they were called: that is, as Erasmus glosses upon that Place, to bear their Lot with contended minds, not to plead the Law of Nature against the Dominion of their Masters, nor upon Pretext of Religion to disturb the Commonwealth: if it were thus with Christian Slaves, it must be understood thus by parity of Reason with Christian Subjects, though they suffer unjustly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, illegally. There is, I will not deny a great Difference between them and us, the Emperors and Heads of Families being much more absolute and arbitrary, than our Princes and Masters are at this day. And yet this will not justify resistance, which being attended with the Breach of the Public Peace and Order, and a Subversion of Government in its Tendency, is as irregular & sinful in a Mixed as in an absolute Monarchy, and every whit as repugnant to the Doctrine of the Apostles. The Exorbitances of the supreme though limited Power can be no plea for the Subject to rebel, when the Public Contract has expressly forbid it. But if in contempt and spite of the Municipal Law the Subjects of a limited Monarch may fly to the Law of Nature, their Moral transcendent Power for the Defence of their just Rights and Properties, I see no Reason, why the Christians under the Roman Empire might not betake themselves unto the same Law of Nature, their natural transcendent Power, and by Force assert themselves out of that Despotical, Unnatural, Unjust and Unsupportable Slavery they were under. To make an End of this, It is acknowledged 
Especially Treatise of Monarchy, etc.  by most of our ingenuous Adversaries, that even in mixed Monarchy as great Deference, Obedience and Submission is done to the Person of the King, as to an absolute Prince. And this at present I have only pleaded for.  
Now, because when we back this Doctrine with the Christians Practice in the Primitive days, we are wont to meet with Scornful Men, such as will by no means admit the Holy Apostles and Martyrs, as the Pattern, but Reproach them for tame Fools, as I have myself heard some Censuring those Famous Soldiers of the Thebean Legion, I shall give you further to understand, that our Predecessors in the Faith were not so weak, not so Stoical, not so Prodigal of their Estates, nor weary of their Lives, but so far as the Law of God, and the Political Government gave them leave, were as brisk in their own Defence, and as tender of their Natural and Civil Interests as we can be. Of which I shall offer to you a plain Demonstration ●ut of Scripture, the more fully to explain and prove my Answer to this second Query. The Apostle Paul and 
Acts 16.  Silas having been Imprisoned and Whipped at Philippi, unheard, uncondemned; that is, contrary to Law; the Magistrates, upon second and better thoughts, being Conscious that they had exceeded their Commission, as part of amends, and to stop their Legal Complaints, sent to have them dismissed privately. But Paul, who could resent an Injury as well as any among us, was not so senseless and stark Mad, to let this pass without taking Notice, but valuing his Ease, and his Liberty, and his Roman Privileges better than so, stands upon his terms, and requiring at least some Honourable Satisfactions, sends them this Courageous Message— They have beaten us openly uncondemned, 
Ver. 37.  being Romans, and have cast us into Prison; and now do they thrust us out privately? Nay verily but let them come themselves and fetch us out; which the Magistrates were forced to condescend unto, no doubt acknowledging their own Rashness, and begging Pardon, entreated them quietly to depart. Somewhat alike Story you will meet with in the 22 th'. of the Acts, and in the 19 th'. where Paul Appealed unto Caesar. But when he stood before the High Priest, and was commanded 
Acts 23. 2.  to be smitten on the Mouth, Humane Infirmity, and sudden Passion provoked him to speak unadvisedly with his Lips, so as neglecting, or forgetting his Duty, he burst out into these words, God shall smite 
Ver. 3.  thee, thou whited Wall. Here the Supreme Magistrate (for as such was the High Priest looked upon by the Jews, though limited) proceeded not according to Law; on which Account Paul having Reproved him unmannerly, upon the very first check and Intimation 
Ver. 5.  of hi●●ault confessed, I wist not, Brethren, that he was the High Priest: I did not remember, nor carefully enough consider it with myself (for Paul could not be Ignorant who he was) I acknowledge my Error, my Passion herein. And thus he Argues at last 
Ver. 5.  against himself; It is written, thou shalt not speak evil of the Ruler of thy People. Let us (my Brethren) Expound Paul's Doctrine by his Practice. What can be the sense of these words, Let every Soul be subject to Higher Powers— Be subject to Principalities— Obey Magistrates— Submit yourselves to, and Honour the King— Resist not the Ordinance? Even in the present Case put of his Acting Illegally, 'tis so far from being Lawful to defend ourselves, or repel Injury by Force, that 'tis not permitted us so much as to Reproach him by indecent Reflections on his Person, if the Apostles Practice may pass for a good Comment upon his own Text. And let this suffice in Answer to the Second Question.  
I should now go on to two other remaining Queries, but it being not fit for me to entrench farther upon your Patience, I shall reserve them to the Afternoon. And for a Conclusion, shall beg leave to look back to what in the beginning I took some little Notice of, and in a few words expostulate with our Adversaries about those unreasonable Clamours they raise against us, who endeavour to inform our Congregations of the Nature, Duty, and Necessity of Subjection to the Higher Powers.  
If indeed we would become Leaders of the People, and draw them forth into the Wilderness, the Field of Rebellion, we need not then Question at our descent from the Pulpit, but to meet with the Praises of Men for quitting ourselves so dexterously in the behalf of the good of the People, as some Men are pleased to call Faction. Might we Preach to the People what is grateful to their Ears and corrupt Hearts, our Task would be easy, our Labours acceptable, and in some measure successful. If we could, or might be so wise in our Generation, as to suit our Discourses to the prevailing Distemper of the Times, letting our words drop smoothly, and our Doctrine run down gently with the Stream of Popular Humour: I am sensible we should be hugged, as Men of Temper, Peaceable and Moderate Men, Men that meddle not with the Times or State Affairs: That is in Truth, that say nothing; that is, nothing to purpose; that is, nothing towards the Information and Amendment of the present Disorders among us. We might then be an happy sort of Men, always in Favour, and evermore surrounded with Applauses, which are the most bewitching Temptations to sinful Silence and Moderation falsely so called. Had I ex. gr. no call to this. Public Performance here, did I not verily think it both seasonable, and my indispensable Duty to urge the Doctrine of obedience to the Higher Powers at this time, I might have remained lurking at home quiet, not have raised the malice and hatred of this peevish Generation against me, nor drawn upon myself the odious Character of being a Tory, and a Sycophant. I might have been content with my private solitude, sometimes with Democritus, Laughing at the Folly and Madness of this unquiet World, sometimes with Heraclitus bewailing the Giddiness of the sinful People, and daily in my Closet, with the Prophet imploring the Mercy of God upon this miserable Nation.  
But it is otherwise with me and the rest of my Brethren in the Ministry, we are not to be afraid of the faces of men through Cowardice, nor seek their commendation by Treachery and Compliance.  
It is our work and business, which God has ordained us to, and strictly requires at our hands, to watch over men's Souls, as they that must give an account, to instruct, to rebuke, and to reform their evil ways, however dangerous it may be to us, or displeasing to them. And so much the stronger obligation lies upon us to Preach up any Evangelical Precept, by how much the more we see the People's Principles and Practices running counter to the Doctrine of the Gospel. To affirm (as many do) that this is not to Preach Christ and the Faith in Christ is mere Ignorance, to say no worse of it. As if to Preach the Doctrine of Christ and the Gospel Precepts was not to Preach the Faith in Christ. St. Luke, I am sure long since thought so. 
Acts 24. 24, 25.  He has told us that Felix sent for Paul and heard him concerning the Faith in Christ. What was the Subject of the Apostles Sermon? 'Twas— Righteousness, Temperance and Judgement to come. So that if to reason of Righteousness, and Temperance, be to Preach the Faith in Christ, then surely to plead for Obedience to Authority, and patient suffering under Oppression is likewise to Preach the Faith in Christ, I am therefore little concerned, when 'tis told me, you lose this Friend's kindness, that Neighbours good Opinion, you forfeit such a Persons Favour by your indiscreet and resolute engagement on these ungrateful Points. Alas, these are but Worldly motives, not worthy to be laid in the Balance with a Man's Duty, the friendship 
James▪ 4. 4.  of Men being Enmity with God, and the Wisdom 
1 Cor. 3. 19  of this World Foolishness with him. The Favour of God and some few good Men, the inward Peace and Satisfaction, that in simplicity and Godly sincerity, I have held forth the words of Truth and Soberness; and the Recompense of Reward promised to all the faithful dispensers of the Gospel, will infinitely outweigh those▪ Vain and Momentary advantages. It is (I'll assure you) one great design of the Gospel to settle the unstable minds of the Multitude in Civil Peace and Patient Obedience, to compose them unto cheerfulness, and a readiness unto every good work. And it is by consequence our Duty, and aught to be our endeavour to Promote the same to the utmost of our Power, to put an hook in the Nostrils of the Leviathans of our unhappy Age, to chastise such as make sport and play the Wantoness in the Disturbances of the Commonwealth. Thus much I here freely confess, concerning the Nature and Design of the Gospel, and our Duty: and think it so far from being an Objection against the truth of the Revelation of Jesus Christ, or a Crime in us, that 'tis its singular Excellency, and aught to be accounted our Glory and Commendation; whatever the conceited Atheists, the profane Wits, and the busy Pamphleteers of these days say to the contrary. For is it not reasonable thus to Judge, of the Wisdom, and Righteousness, and Goodness of God? That he who 
Matth. 6.  takes care of the Lilies of the Field, of the Sparrow on the House top, and numbers the very Hairs of our Head; that he who regards every particular Man's welfare, and is pleased to make known our mutual Duty one toward another in our private Relation, should much more provide for the Honour and safety of Principalities and Powers, of the Public Peace and the relative Offices between the Prince and the Subject. Is not this Public, this General good of infinite more Value to the World, and more worthy the Providential care and gracious regard of God by Revelation? He that Quarrels the Gospel (and all Revelation) as a Trick of State, a Politic contrivance of Priests, and Damns the Ministers of the Gospel, as base Instruments of the Prince's Tyranny, because both it and they teach Obedience to the Sovereign Magistrate; may as well argue against our Religion and us, because we instruct Children to Obey their Parents, Servants to be subject to their Masters, and exhort you all to mutual Love, Peace, Charity, Justice and Uprightness one towards another. I maintain then, that Peace on Earth, National Peace, is one principal aim of our Christianity, one of the Chief blessings designed us here below, by Christ's appearance in the Flesh, and was the argument of the Heavenly Host's, Anthem at his Birth. And oh! How beautiful on the Mountains are the feet of them that bring good Tidings, and publish Peace? who in the Name of God charge the People with the King's Peace.  
Ay but (say some) these Priests are always meddling with the Municipal Laws of the Land, obtruding upon their Auditors such discourses, as would beseem the Reverend Judges on the Bench, rather than Ministers in the Pulpit. This exception (I confess) implies too much of Commendation, though it carries little of truth in it. However (since 'tis made use of against us) why (I beseech you) may not we acquaint ourselves and those that hear us (when the Argument leads us to it, and since our adversaries require it) with the Law, which is in part the measure of our Subjection to Civil Authority; as well as others Examine the Gospel, which is the Rule of their Obedience to God, and to their Church Governors? Or how is it possible for us, to state the question aright? Unless we first inform the Conscience of the Law of the Land, which (as many contend) is the only Standard of our Duty to the Prince.  
But 'tis yet farther Objected. You are such sticklers, so restless on this Point, that your Sycophancy is manifest, and your Harangues become Nauseous to the People's Stomaches. Ay, and will be so, as long as we thwart their quarrelsome Humour, as long as we oppose their turbulent Practices against the present Powers. Is there not reason, a necessity for us so to do? Are there not more Underminers of the Government, than Preachers of Submission to Authority? Are there not more Libels sent forth to overturn the present Establishment, than Sermons to uphold the Peace and Order of the State? Yea, are not the Enemies of Peace more apparently guilty of Flattery? whilst they fawn on the Multitude, Court the Populace, Cajole the People, and raise the Mobile into Discontent and Mutiny, still keeping them in continual Motion, still Heightening their Fears, and Alaruming them with the Prospect of remote dangers: and by these little Arts improving their instability and suspicions of danger, (which blessed be God, is acknowledged uncertain and at a distance) even to the present disquiet of the Nation: Foolishly anticipating their own misery, and bereaving us all of our present happiness, by too careful a providence of future troubles; whereas Wisdom its self has said, that we must 
Matth. 6. 34.  not take care of to morrow▪ and sufficient to the day is the evil thereof.  
And why (forsooth) should we for discharging our Duty, be thus maliciously slandered, as Hypocrites and Court-flatterers? Did Paul flatter Nero in his Epistle to the Romans? It cannot be imagined. Did Peter flatter all the Princes and Magistrates in Pontus, 
1 Epist. 1,  Asia, Galatia, Cappadocia and Bythinia (to the Christians of which Provinces he wrote, as you learn in the Preamble of that Epistle?) It cannot be supposed. Did Paul here in the Text, put Titus upon that Unchristian, Servile, that Unmanly art of Flattery? It cannot be thought. Or was our blessed Saviour himself a Flatterer, when he bids the Jews— give unto Caesar; the things that are Caesar ' s? Surely none will dare to harbour so mean, so Blasphemous thoughts of the Son of God. In fine were all the Bishops, Priests, and Holy Men of Old, that laid down their Lives for the Faith, Parasites? Was Tertullian a Sycophant? who Apologizing for the Christians thus boasts on their behalf— We Christians adore the Righteous Judgement of God, who has Ordained the Emperor to Govern the Nations: We Christians are Enemies to none, no not to the Emperor, who is appointed Ruler over us by God, and 'tis our duty to Love, Reverence, Honour, and wish him Prosperity: We Christians in the first place Reverence and Obey God, and next unto him the Emperor.  
Is this Flattery? Was this an unfaithful Representation of the Christians Loyalty in those Days? In no wise. To make an end of this Apology, If the Primitive Fathers and Noble Martyrs, if the Holy Apostles, if the Blessed Jesus were Sycophants, then, O my Soul, come not thou into their Secrets: Mine Honour, be not thou United to their Assemblies, who whilst we are labouring for Peace, make themselves ready for Battle. I had much rather be reckoned among those Hypocrites, and to have my Portion with those Glorious Transgressor's. This short Defence of myself and Brethren will not (I hope) be accounted unseasonable; nor can it be looked upon as impertinent to the Text, if it be well considered, as no question it will be by so Judicious an Audience. If then it be right in the sight of God, to Obey Man rather than God; to follow the People in their Turbulence, rather than the Apostles Canon of putting them in mind to be subject to Principality, etc. Judge ye.   

Sermon III.  Titus 3. Ver. 1. Put them in Mind to be subject, etc. 
IT must be confessed that all Parties among us acknowledge (in general) Obedience due to the Supreme Magistrate; but in the mean time are so miserably Divided in Opinion, in what Person or Persons the Supreme Power is Lodged, that (as our Lord Prophetically describing the Heresies and Divisions of the Church, foretelleth that one Separation would cry, lo, here is Christ; another, lo, he is there: Even thus it fares with us at this day, as to the Higher Power.) We are not yet agreed among ourselves, to whom the Supreme Authority of the Nation belongs, nor by Consequence know, how far Nonresistance of the Prince in our present Constitution is Obligatory. Those who of late have wrote on this Argument, have so unmercifully tormented the Doctrine of Subjection with distinctions, that 'tis as hard to come to the knowledge of our Duty, what Governors we are to obey, where and when, how, and in what Case, in what sense and degree Resistance is Unlawful, as 'tis to find the true Doctrine of the Gospel in the Schoolmen, or to direct the Conscience in the Practice of Holiness out of the Jesuits Morals. This Evangelical Precept is so strangely Wiredrawn, brought into so narrow compass, that I cannot apprehend what tye can be laid upon the Subject, since 'tis impossible, but upon some pretence or other a Factious Spirit may still allege something to Justify his Rebellion: For most of these Disputers about the Nature of our Government, do still centre and agree upon this one Pestilent and Ruining Principle, That the People by the Law of Nature, by the first Reason of Government, by a Moral transcendent Power (not expressed, but necessarily employed in every Political Constitution) are their own Judges; what their Rights and Privileges are, when Property is Invaded, when Religion is in danger to be Subverted, when Liberty of Conscience is Violated, and when their Civil and Spiritual Interests may forcibly be maintained. How of late was Obedience to the Higher Powers run down with full Cry, forced to skulk, and pass along the Streets in Masquerade? And sometimes to Attire herself in the Harlotry and Disguise of Rebellion its self? So that an inquisitive Man would have been puzzled to discover her, as much as Diogenes was to find out an Honest Man, or Elijah another besides himself, that had not bowed the Knee to Baal. The Matter is (Blessed be God) somewhat amended among us in appearance: Yet because 'tis to be feared that there are still many tainted with Factious Principles (a very little of which, like the Leaven of the Pharisees, is able to Leaven and Corrupt the whole Lump) since many ignorant People know not which way to turn themselves, nor whose Servants they are, whom they ought to Obey. I shall now proceed farther on the Argument of Nonresistance, and endeavour to resolve two other Queries relating thereunto: The first of which is,  
What if the Supreme Power sets up Idolatry? What if he become an Enemy to Godliness, a Betrayer of the true Reformed Religion of the Nation? Still I Reply, he is thy Natural Liege Prince, and the Ordinance of God. When the Citizens of Delphi, upon the approach of Xerxes in his Formidable Invasion of Greece, Consulted the Oracle, what course they should take for the preservation of their Religion, their Sacred 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Herod. lib. 8. cap. 36.  Relics? They received this Answer— God is able to provide for the Security of his own Honour and Worship. 'Tis not unlikely those wretched People were more solicitous about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, those Rich Presents, and Inestimable Treasures, which had been sent to the Idol by Croesus and other Superstitious Princes, more than for the Honour of God. And so I fear 'tis with most among us, whatever Zeal they make show of for the Preservation of Religion, and the Glory of God; the care of their Wealth and Estates is at the bottom of all, which indeed they are not ashamed in their Discourses many times to own. But whatever it be, and though the Oracle of the Devil seems to deny that People Liberty of using Lawful means for the Security of their Religious Treasure (for certainly 'twas Lawful for them to defend both against the Power and Avarice of an Invader, either by hiding it in the Earth, or removing it into a more safe place, which was the only Question put to the Oracle) yet certainly the Infallible Oracles of God does not allow us to maintain his Honour by dishonouring, and illegal Resistance of our Natural Prince: (For God himself is able to defend it, and has taken it into his own immediate Protection, if the Prince apostatises.) Nor may we upon Pretence of the purity of Divine Worship renounce our Lawful Sovereign.  
That Dominion is founded in Grace is as wild a Paradox as that other of its being founded in Property, and is so much the more dangerous, in that being the Manufacture of Rome, and transported hither by their Spiritual Merchants, the Jesuits, is bought up greedily by our zealous Hucksters, the true Protestant Dissenters. So far indeed the Government is beholden to them, that they have almost monopolised the Commodity. But, my Brethren, ye have not, I hope, so Learned Christ. I do not read, that our Lord or his Apostles give us leave, nor Encouragement to propagate Christianity by the Sword, or to defend the Gospel by Tumult and Railing at Superiors, or Threatening to advance another on the Throne, whom we shall please to canonize for a Saint, contrary to the Known and Fundamental Law of Succession. Peter, who mistaking Christ's meaning, when he bade the Disciples to furnish themselves with Swords, briskly cut off Malchus' Ear, but received this Check— 
Matth. 26. 52.  Put up thy Sword. 'Tis worth our while to take a view of our Lords Discourse and Behaviour on this Occasion. For, says he, they that take the Sword, shall perish by 
v. 52. 53. 54.  the Sword. Thinkest thou not, that I can pray to my Father, and he shall presently give me more than twelve Legions of Angels for my Defence? But how then shall the Scripture be fulfilled? It was not then (as some are pleased to affirm of the Primitive Saints) for want of Power that our Lord would not resist, but in Conscience to the Ordinance, and in Obedience to the Authority of the Priests. Besides, Christ to make amends for the rashness of that hot headed Disciple was pleased by a miraculous Cure of the Wound to repair that public Injury and Breach of the Peace (for such it was, Malchus being one of the High Priests Servants.) This (I imagine) gave such Satisfaction on all sides, as you read not that the Crime was ever laid to Peter's Charge, nor rose up in Judgement against our Saviour. Hence 'tis very probable that St. Peter afterwards became a most Zealous Assertor of the Doctrine of Subjection, as you will find in his first Epistle. The Children of Israel under Pharaohs hard Bondage cried unto the Lord? And God undertook their Deliverance: not by Encouraging them to resist the King, and disturb the Peace by Rebellion. But sending Moses and Aaron to supplicate in their behalf. God himself condescended to send Ambassadors to him, and became a peaceable Intercessor for them. And lest Pharaoh (as he did) should look upon Moses' Message as a Shame, and his Miracles, as the Magical Tricks of an Aspiring Spirit, how did God Evidence the Truth thereof? With what Power and Might, and outstretched Arms did the Lord of Hosts second his Petitions? All the Resistance they offered was but running away, and that too by the special Appointment of God. When the Tyrant pursued them, (though in a warlike Posture and Able in some Measure to sell their Lives at a dear rate, yet) they did not lift up their Hands against the King's Army. And when it must needs be, God contrived and wrought their Deliverance without their active Resistance, or the Breach of the Peace, himself overthrowing Pharaoh and his Egyptians in the Red Sea. God, who is the Author of Peace and Order, the Ordainer of Government, seems always to have been so tender in this Point, that he never has made use of his supreme Power and Prerogative, so as to Commission or Justify any Subject in their Resistance of the Higher Powers, no not when the Higher Powers have been rejected, and their Successors appointed by God himself. The Israelites petitioned Rehoboam for redress of Grievances, and after denial, ten Tribes revolted, but the Spirit of God has all along termed it Rebellion. Show me (if it be possible) one single Instance in all the Changes of Government among them, where God contrived, or countenanced, or the Spirit of God has commended or excused the Usurpation. But this Point has been so learnedly handled, and so fully demonstrated by many Excellent Pens of late, that I think it needless at Present to enlarge myself farther on this Subject.  
If it be objected that our Case is different from the Apostles and Primitive Christians, our Religion being the Religion of the State established by Law: (And blessed be God it is so. Let our Mouths be filled with Laughter, and our Tongues with Joy. Let our Hearts be enlarged with Thankfulness to God, and the King for this Unvaluable Blessing. But if for our Unworthiness and Unfruitfulness under this Spiritual Advantage, God as a Punishment of our Sins shall please to turn the Hearts of our Rulers, against us and the Truths we profess) What then? May we revile them; may we by force resist them; may we secretly conspire against them; may we murder or eject them? (God forbid.) Religion upon pretence of being the established Law of the Land has no better Security thereby, than those Laws by which we lay claim to our Temporal Interests. It is then only to be considered as such, as to the Formal Nature, though not as to the subject Matter of it. So that look how we are to demean ourselves towards our Governors upon the Violation of our Civil Rights (of which I discoursed in the Forenoon) the same Course we must take upon their Breach of Trust in our Spiritual. We must by no means resist, affront, or libel them. We must not bring railing Accusations, nor vent venomous and spiteful Words against their Honour, Safety and Government. One Special Advantage we have as to our Religious concerns above our Temporal, sc. the Promise of the more immediate Care and Protection of God, whose we are, and whom we serve, which is an Anchor of the Soul both sure and steadfast: that if the Earthly Defender of our Faith leaves us, God himself will receive us under his Wings, and at last crown our Sufferings, with a far more Exceeding and Eternal Weight of Glory. But,  
I proceed to the Second, which is the Grand Query and Difficulty of all, which many Men of Understanding and Sobriety, Men of Interest in their Country make a mighty Question of. For (say they) Saving to the King's Person all due Honour and entire Submission; may we not by Force resist his evil Counselors, his wicked Instruments, his Cutthroat Officers, those who for base and ambitious Ends invade the People's Liberties and Properties? I reply, No, you may not; which Conclusion I shall back with some following Reasons, in Order whereunto, I must premise, first,  
That I do not plead for active Obedience, when the subordinate Magistrate Acts contrary to Law, but against active Resistance only. No good Subject, no honest Patriot, aught, neither will become an Instrument of Tyranny, a Betrayer of his own, and Fellow Subjects just Rights and Privileges, by actual Compliance and Execution of illegal Commands. If the King's Ministers should order me to cut my Neighbour's Throat, to pillage his House, to levy Taxes upon his Estate contrary to Law, I am not bound to obey, nay, I am bound in Conscience not to obey. But to oppose them by Force is on the other Hand unexcusable before God and Man. It being a Manifest Violation of the Public Peace, and of Worse Consequence to the Government than the arbitrary proceedings of the King's Ministers can be.  
When I affirm, that the King's Ministers ought not to be resisted by Force, I understand only such as are Legally commissionated by him. For they, who by a pretended Secret, or Extraordinary Commissions (unto which the Government is a Stranger) invade my Person or Estate, I may oppose them and repel Force by Force. The King's public and deliberate Will declared in the known unrepeal'd Laws of the Land is to take Place of his private and sudden Will expressed in a Secret Warrant or Commission: An Officer employed and acting in such an illegal and extraordinary Manner is not to be looked upon as the King's Minister, but is to be treated as a Thief and common Enemy, and such he will be found to be in the Judgement of the King's Laws. I grant therefore, that in this Case Resistance may be made Conscientiously, but not when the Officer is Legally Commissionated. Because, that would be a Breach of the Public Peace, and a Subversion of the Government by Tumult and Rebellions.  
When I acknowledge that the King's Officers not Legally Commissionated may be resisted, I do not thereby intent seditious or Tumultuous Resistance, such as is accompanied with Public disturbance. I do not empower the Subject to beat up the Drum, to list Soldiers, and to march in the Field, in a warlike or riotous Posture, though the King's Ministers should act never so extravagantly. In so doing he exceeds his Political Power, and usurps such an Authority as is expressly provided against by the Law. It is moreover a Breach of the Public Peace, and directly tends unto the Subversion of the Government. No Resistance can in Conscience nor with Safety to the Commonwealth be made, but what is permitted us by the express Law of the Land. The Resistance than I allow of in the Case put, is such as I am enabled to by the Politic Contract of the State, as appealing to Superior Courts or Magistrates, or in my single Person resisting the violence Offered to me, such as I may use against an Highwayman, a Felon or a Murderer. For they, who, by Virtue of a private Commission from the King, contrary to his known Public Will published in his Laws, invade my Person or my Property are no better than Thiefs and Rogues, and may by personal Force be thus resisted, this being so far from being a Breach of the Public Peace, or taking upon me more than by Law belongs to me, as that 'tis but the Execution of the King's deliberate Will, the Law, and defending myself, as the Law of the Land permitts me, and as the Law of Nature, Self-preservation guides me. These things premised, I return to my resolution of the Query propounded, i. e. That upon the infringement of our Liberties, or encroachments upon our Civil Interests, we may in no wise forcibly resist the King's Legal Ministers, however Exorbitant and Arbitrary they are in the execution of their Power. The reasons of this conclusion are as follow:  
1. Because the holy Scripture has plainly laid down our duty of Obedience and Nonresistance of the Subordinate, as well as of the Supreme Magistrate.  
Thus much I hinted in the explication of the Text, that when St. Paul with so much variety of Phrase directs Titus to put the Cretians in mind, that they be Subject to Principalities and Powers, and Obey Magistrates, he cannot in my Judgement be thought to trifle so long, and by Principalities, Powers and Magistrates, in the Plural number, only intent all that while the person of the Emperor. He must also mean the Subordinate Ministers in Crete. Besides I cannot conceive that the Apostle should intend to admonish them of their duty towards the Emperor only, and to have so little regard to the Public Peace, as to permit them upon every disgust and grievance, to move Sedition against the Propraetors or Deputy Governors of that Island. But I will not insist upon this conjectural Interpretation, however unquestionable it seems to me. 
1 Pet. 2. 13▪ 14.  Yet St. Peter is most express herein— Submit yourselves to the King as Supreme, and to Governors as unto them that are sent by him, i. e. unto Subordinate Magistrates and Judges commissioned by the King. Lastly, I observe St. Paul exhorts that Supplications 
1. Tim. 2. 1. 21.  and Prayers, Intercessions and Thanksgivings be made for Kings, and for all that are in Authority. Pray for them we must, not fight against them, which will appear from the reason enforcing this Precept.  
To this end we are commanded to Pray for them— that we may live quiet and peaceable lives in all Godliness and Honesty. But if we should Pray for them and at the same time rise up against them, our Actions would contradict our Prayers, we should undo with our hands, what we are bound to interceded for with our 
Charles' 5th.  Hearts and Lips; we should frustrate the design of our own Intercessions: an Hypocrisy as impious in us, as 'twas Ridiculous in that Emperor, who detained the Pope in Prison, and yet commanded Prayers to be made for his enlargement. The late Writers about Subjection (the more moderate of them, who maintain the People to have a Power of resisting only the Subordinate Ministers of the King, his destructive Counsellors and Agents) seldom or never take notice of these passages in the word of God, as far as I have observed; especially not that of St. Peter upon which I lay the greatest stress of my argument, and think it unanswerable. He certainly knew best and more exactly weighed our Lord's Doctrine, who first violated this Evangelical Canon in cutting off Malchus' Ear (the High Priests servant) and was roundly reproved by Christ for so doing. And why St. Peter's pretended Successors and their Disciples should so far forget themselves, as to run into the same excess, as their first Founder did, and yet not, as he did, renounce their error, but stand obstinately in the defence of themselves, no other reason can be given, but their blind Zeal of propagating Religion by the Sword, since reason and argument and exemplary Lives (which are the most powerful and the only Gospel motives to persuade) having so long since failed them. For my own part I doubt not to affirm, that as the King within his own Dominions is the Image and Representative of God in the Government of the People; so are the inferior Magistrates the Image and Representatives both of God and the King: that as the Supreme Governor is God's immediate Ordinance, so are they, that are sent by him, the mediate and derivative Ordinance of God. To deal freely with you, I question not that Obedience and Subjection in all its branches, in its utmost latitude is due to one as well as tother: that in case of the greatest outrages committed by them either through neglect, or mistake, or Passion, or private Interest or Revenge, or Servile Flattery of the Prince's Humour, the Subject ought not to seek redress but by such Peaceable methods as the Law prescribes and allows: that in the mean time he ought to abstain from Violent Defence and Active Resistance. For so is the Will of God, that we suffer Patiently, that we Honour and Reverence, not Revile, not Libel the Persons of the Subordinate Governors, sent or commissioned by the King. Let no one think here to avoid the strength of this Scripture argument, by distinguishing between the Government of an absolute Arbitrary Prince, such were the Emperors of Old, and a mixed or limited Government, as ours is at this day. This makes no difference, gives the Subject no Privilege of resisting the King's Ministers The Power of the Subordinate Magistrate, is of the same Nature in both these Governments, limited in the former by the will of the Emperor, in his public Edicts, and private Instructions; limited in the latter by the known Laws of the Nation, let the Prince be Arbitrary, or not, still his Ministers are always limited: though they transgress and depart from their Rule, the People has in neither case Liberty, turbulently to defend themselves, with the breach of the Public Peace, the preservation whereof is still the Fundamental Principle and Care of every Government, whether Absolute or Limited. For which reason the Subjects in the Roman State were directed to appeal unto Caesar as their last refuge, and we in this Nation unto the King's Supreme Court of Justice as our only remedy against injury; if they failed, or we be disappointed of our expectations, we have nothing more to do, than patiently to submit to the Will and Providence of God. This I take to be St. Peter's Doctrine, and am sure was St. Paul's Practice, as is before proved; and I lay it down as the first Reason of my resolution of the Question under debate. We must not forcibly resist the inferior Magistrates, because it is the express Doctrine of the Scripture.  
Because violently to resist the King's Instruments Legally commissionated by him, is inconsistent with our Duty to the Person of the King himself. By the Doctrine of the Gospel we are to Love, to Honour the King's Person, not Libelling Him, not defaming Him. What is the meaning of this? We are not to bring into Question his Abilities, his Justice, his Wisdom, his Vigilance, his Integrity, his Fidelity to his Oaths and Assurances given us of Good and Legal Government.  
But he who by Force resists the King's Officers, Dishonours the King's Person, and Stains his reputation in all those respects: by his turbulence and sturdy resistance of the Magistrate, he does in effect tell the World, that the King is unable or unwilling to Protect him, resolved to crush and oppress him: He thereby suggests the Higher Power, to be either Fool or Knave, or Tyrant, or Perjured, under which imputations 'tis dishonourable for him to Lie. For no man that thinks his Prince able to defend him, will Riotously defend himself. No one that judges him upright, but will peaceably appeal to him, none that believes him a Man of Honour and Conscience, will question to be relieved by him, and his Superior Courts of Justice. In a word, there can be no resistance, no affront Offered to the King's Ministers, but tends directly to the Dishonour of the King's Person. The King has the same reason to complain of those that Violently persecute his Ministers, as God had of the Israelites, whom nothing would satisfy but to have Samuel deposed— They have not rejected thee, but they have rejected 
1 Sam. 8. ●.  me. Against me principally is this Rebellion and Change of Government designed. Every Indignity cast upon the Servant, reflects upon the Master, and as Naturally and Necessarily ascends unto the Head, the Supreme Governor of the Body Politic, as the pains and anguish of a wounded Member arises unto the Head of a Natural Body. He that breaks my Bones and bruises my Flesh, and yet tells me he is tender of my Head (the Seat of Sensation) may (if he please) Value his wit upon the distinction, but cannot satisfy me thereby for the injury done me. And again as upon pretence of Putrefaction to lop off all the Members one after another, is certain destruction both to the Body and the Head, which cannot consist without the Integral parts: so they who will never acknowledge the Prince to have any faithful Servants and Counsellors, but are still ready to cut them off so soon as they are received into his Favour and Service, whatever kindness they make show of to him; yet forcing him to be thus Naked and to shift for himself, leaving him as it were to wander alone on the Mountains, as a Partridge, to sit as a Pelicane in the Wilderness, or as an Owl in the Desert, do indeed destroy the Government, and by Necessary Consequence murder the King's Person also. And if Reason will not, I am sure sad Experience has once convinced us of this Truth.  
To use Force against the King's Legal Instruments is a Breach of the Public Peace, Frustration of the Chief Ends of Society, the Good of the People, and endangers the Dissolution of the whole Frame of Government. For without Order and peaceable Subjection, there is nothing but Confusion and Violence, and perfect Anarchy, our Persons, our Lives, our Liberties and Properties (when once a Civil War is commenced) being exposed to the Dominion and Cruelty, and Avarice of the Revengeful and Successful Conqueror. And because I have made the Preservation of the Public Peace, the Ground of much of my Reasoning in this Discourse▪ I the rather choose here a little to enlarge myself upon that Topick. I shall readily grant (if it be demanded) that the Good of the Governed is the first Reason, and the great End of Government: but the next, and in order to it is the Public Peace, which is the very Life and Soul of Government, and absolutely necessary to the People's, both Private and Political Happiness. As therefore 'tis the Prince's Office by any means to secure it, so it is the Subjects Duty and Interest to keep it, though with the loss of their private personal Concernments. Peace is an unvaluable Blessing, like that rich Jewel in the Gospel, 'tis Worth our while to sell all we have for the purchase of it. I have seldom read (nor does it often happen,) that the Subject's Circumstances were so hard, their Condition so miserable, where 'twas worth their while to hazard their Lives and Fortunes by Civil Discord.  
Pax bello potior seems to be a Rule almost without Exception: But that other ex bello pax is a Motto fit only for Traitors and Ufurpers to stamp upon their Medals. Let any understanding Man sit down, and with himself calmly consider, how easy it is, when once the Sacred Bonds of Civil Peace are broke) for a foreign Enemy to invade and enslave the Nation; what Devastations are made, what Detriment sustained in private Estates, how much Time and Expense of Treasure is required before any tolerable Settlement can be made; how easy 'tis for the Conqueror to set up a Tyrannical and Arbitrary Government, which is ofttimes the Issue of Domestic Wars; at least, how strangely the Government is weakened, how universally the People are debauched, how difficult 'tis for them to recover both their Public and Private Losses. Where is that wise Man, and endued with Knowledge? Let him tell me, whether 'tis not much better, more Honourable and Heroic to flying over Board all his Substance, yea and suffer himself, with Jonah to be cast into the Sea, for the Preservation of his Fellow-citizens, rather than the Ship of the Commonwealth should sink in the Waves of Popular Insurrections.  
The Safety therefore of the Government and of the Governors, and the Good of the Governed being thus closely twisted with the Public Peace, they who take upon them violently to resist and engage the People in Rebellion, do by consequence overthrow the Ends of Society, and reduce us into that Condition, (which some Men call the State of Nature,) wherein every Man having a General Right to every thing, but a Particular Right to nothing, we sight and devour one another. And which is the worst of all, when we are weary of our Dissensions, and an End is put to the Quarrel, the Issue is seldom to the Advantage of the Subject. We may alter the Government, but for the Worse: we may change our Masters, but not ease our Shoulders from those Grievances, we formerly groaned under. 'Tis easy to foresee these Inconveniencies by the Eye of Reason; and Experience, which is the Mistress of Fools, will abundantly convince us of them. But,  
Because, when ever we Preachers enforce this Doctrine from the practice of Holy Men recorded in Scripture, or other Instances out of Profane or Ecclesiastical History, still the Diversity of Government is alleged as a sufficient Bar to the Force of the Argument. I shall in the last Place make good my Conclusion from the express Statute Law of the Land. And whereas I could produce several Acts of Parliament to this purpose, yet Choosing rather to keep myself within Compass, within my own Sphere, being unwilling to seem too pert and busy in other men's Province, I shall not give myself the Trouble to examine Cook and other Learned Digesters of our Laws, nor to search the Rolls in the Tower: Yet I hope I may be allowed to take my own Book into my Hand without Offence, and put you in Remembrance of that Declaration and Acknowledgement, which I have more than once made. You may meet with it in that Public Act prefixed before the Liturgy in these Words— I do declare that it is not Lawful upon any Pretence, whatever to take Arms against the King, and that I do abhor that Traitorous Position of Taking up Arms by his Authority against his Person, or against those that are Commissionated by him. So that to take up Arms, to resist the King's Ministers, and Officers having his Commission, is Treason; To maintain the Legality of it is traitorous, and to be abhorred. And hence you see that 'twas no Crime, nor Scandal in sixty two to be an Abhorrer, even in the Judgement of the Wisdom of the whole Nation. If I should be told, that this Declaration was intended only for the Clergy and Schoolmasters to subscribe, I shall acknowledge that True: but must by the way observe, what Opinion our Lawgivers then had of those who would be thought the only Preachers of Christ and him crucified, but it seems were suspected as the vilest Disturbers of the Government, and most dangerous Incendiaries of the Commonwealth. And since so great Trust is reposed in those who take upon them these Employments, since they have Opportunity (if they will) to debauch the Understandings of their Disciples, our Lawgivers judged it necessary to oblige them to that Declaration, and only to admit such, of whose Fidelity to the Peace of the Nation they were assured, and of whose endeavours of instilling no turbulent and treasonable Principles into the Ears and Minds of the People they were competently secure. However though the Clergy and Schoolmasters only are obliged unto that Acknowledgement; yet if the Taking up Arms against those that are Commissionated by the King is to be abhorred by us, and is in its self traitorous, then certainly no Subjects ought to resist the King's Ministers: the Position of its Lawfulness being Traitorous, the Execution thereof can be no less than Treason. But that the People may Lawfully and Conscientiously commit Treason, is a Solaecism in Government as well as Heresy in Divinity. Hence the Fancy of the Author of that Book, entitled A Treatise of Monarchy, is plainly confuted, who argues tho not for a Legal Power expressed in the Political Contract, yet for a Moral, Natural Transcendent Power (employed in all Constitutions) for the People to resist the King's Ministers and Destructive Instruments. To assert this Lawful upon any pretence, whatever is you see traitorous, the enterprise is therefore Treason, strictly and expressly provided against by the Law of the Land. So much for the Reasons of my Answer to this Question.  
And thus I have said, (as briefly, as I could) what I thought fit upon this Argument, expecting now to be answered in the Words of the Disciples— This is an hard Saying, who can hear it? What? may we not defend ourselves against Manifest Injury, against Unsupportable Oppression, when all other Relief is denied us, when there is no other Way left to avoid the Miseries of Tyranny and Slavery? If this be our Case, who are Christians (as you have stated it,) than farewell all our Temporal Interests, we are then the most wretched People in the World. With what ease than may ambitious Men and corrupt Magistrates trample on us? Where is the Law of Nature, that Great, that Royal Law of self Preservation? In Answer hereunto, I shall readily grant, that 'tis an hard Chapter, not easily read or believed, not willingly digested by Flesh and Blood. 'Tis one of those high and difficult Points, which I do not expect should take Root in the Heart of every Half-thick Christian and temporary Believer. Either the wicked one Will catch away this Seed sown, or Persecution, or the Cares of this Life, or the Deceitfulness of Riches, or the Love of themselves and of this World will choke it. But I would desire Men of Understanding and Integrity (for that such only I can hope to prevail,) to recollect my reasons; and moreover to consider with themselves, how that there are many other strict Precepts laid upon us by our blessed Lord, no less difficult in themselves, and altogether as repugnant to the Law of Nature Self preservation. How often, how peremptorily are we commanded in general to crucify ourselves to the world, and the world to us? to mortify our earthly members, to moderate ourselves in the desire and fruition even of such things which nature prompts us to, and allows us; to vanquish our Passions, which, as the Wise man tells us, is a more heroic achievement than to conquer a City. 
Prov. 16. 32.  How frequently are we directed to lay aside those inclinations, which Nature and the God of Nature has implanted in us, to subdue those appetites which our natural temper inclines us to, which Interest, Self love, and Self preservation dictates to us? What a paradox is it the Natural man, yea to many Pretenders unto strict Holiness to hear, that by the Doctrine of God our Saviour, they must not render evil for evil, nor 
1 Pet. 3. 9  railing for railing, but chose blessing? That they must not be their own Judges, nor revenge their own 
Rom. 12. 19  quarrels; that being the prerogative of God, and is only communicated to our earthly Governors? What will these men say or think, when I shall put them in mind of that restraint God has laid on us all, how he has limited the Natural Law of preserving ourselves? When I shall repeat those excellent Sayings of Christ and his Apostles; If thine Enemy hunger, feed him; if 
Ver. 20.  he thirst, give him drink. Love your Enemies, bless them 
Matth. 5. 44.  that curse you, do good to them that hate you, pray for them that despitefully use you and persecute you? What can the Troublers of our Israel answer, if I help them to remember the prudent Caution of the Apostle, of abstaining 
1 Thes. 5. 22.  from all appearance of evil; those admirable Passages, 
1 Pet. 3. 17. 1 Cor. 6. 7. Matth. 5. 39  that 'tis better to suffer for well-doing than for evil-doing: Why do you not rather take wrong? To him that smites thee on the right cheek turn the other also? When and where (I pray) and in what Relation are these Gospel Precepts applicable to us, if not in our Political State? And is it not much more reason, that we avoid appearance of evil, and offences towards our Superiors and Rulers, than towards one another? To suffer patiently from the Civil Magistrate, to take wrong from the King's Ministers rather than from our equals and Fellow Subjects? I can never enough admire the confidence of some men, who are not ashamed to ascribe 
Plat. Red.  the preservation of Gospel Holiness solely to the Dissenters amongst us; whereas I cannot discern the Spirit of the Gospel among them at all. Where almost will you find that Modesty, Humility, Peaceableness, Gentleness, easiness to be Entreated, Moderation, Obedience, Condescension (I shall for once on this occasion call it so) unto Governors which are required in the Scriptures, and are reckoned up as the fruits of the Spirit? I would once again here ask, Why may not our Religion be supposed to restrain and interpret the general Law of Nature Self preservation, in the point of Subjection and Nonresistance of Authority, as well as in the case of private Revenge? Why should we not be thought obliged to cut off one of our hands, or feet, 
Matth. 5. 29.  and to pluck out our right eyes (those darling, useful and necessary Members) for the sake of Public Peace, as well as to avoid Private Offences.  
It is no small argument to me of the Wisdom and Goodness of God in setting his stamp and approbation upon the precept of Subjection; that to our own personal Contracts he has superadded an immediate tye of Conscience in the Revelation of his Will: That God, who best knows our Hearts, the frowardness of our Wills, the violence of our Passions, the stubborness of our Affections, what Lovers of ourselves we naturally are, what partial Judgers of our own Rights and Interests, has therefore thought good to enclose that Law of Nature Self preservation, allowing it unto us in no case to the breach or hazard of the public Peace of the Commonwealth. And if I may not defend myself against the injuries of my private Brother and Fellow Citizen, but as the Law and the Peace of the State permits, how shall I challenge that Liberty in a violent and tumultuous resistance of the Civil Magistrate? God, who is a God of Order and not of Confusion, has himself so disposed and methodised the Polities and earthly Governments of men, as that 'tis impossible (if we would conscientiously attend our duty) that Wars, and Fightings, and cutting of Throats should in any wise be justifiable. If so, then Government is defective and in effect dissolved; then is not Magistracy the Ordinance of God, but at the Will of the People, and alterable at their pleasure, when ever they think fit to quarrel at the Prince's conduct, or at his Ministers pretended outrages and encroachments. For where every one may do what is right in his own eyes, that State which admits the Subject in any case whatever to call the Rulers to account, to punish or to dethrone them, or to make any violent changes in the Commonwealth, there is no Government at all among them, but Anarchy and Confusion, and every evil work. But  
To draw to a Conclusion, these Discourses (I confess) administer but cold Comfort to the greatest part of men, who (like Beasts) live by Sense and not by Reason, are led by an excessive Love of themselves, more than by the Will of God, and the public good of Societies. What Security in the mean while (say they) have we of our Liberties and Properties, of enjoying in any tolerable measure the labour of our own hands, and of transmitting the benefit thereof to posterity? I answer, You have all the Security this uncertain world can afford. You have the Almighty God 
Psal. 76. 12.  taking care of you, in whose hands are the Spirit of Princes, and he will restrain them. His word and promise is engaged. His hands are not short that they cannot save, neither are his ears heavy that they cannot hear. You have his Almighty Power to rely on, his Unsearchable Wisdom to depend on, his Infinite Goodness to shelter you, his Truth and Faithfulness to trust in, and the eyes of his Providence continually watching over you. You have the consideration of the natural frailty of your earthly Governors to comfort and to uphold you. Though they are Gods, bearing the image of God in the Political Government, yet are they but 
Psal. 82. 7.  mere moral men, whose breath is in their Nostrils; they must die like men, and fall like Princes. Look, how dieth the greatest Potentate? even as the meanest Subject. There will be no difference between you and them at the Great day, the day of Judgement. They must (than at least whatever privilege they claim in this life) give an account at the Tribunal of God, where there will be no respect of persons, where there Cruelty and Tyranny (if they are guilty of any) and all their Kingcraft and Mysteries of State will be disclosed, and must be answered. The dread and expectation of which last Assizes will in a great measure check their exorbitances, and put such manacles on their hands, that ofttimes the things they would they cannot do; and what they would not, even that they do against their wills.  
Yet farther, you have the consideration of the sturdiness of many ill principled Subjects among you, who (though not to be justified yet) are as a bulwark to the peaceable and conscientious. There is a shrewd Proverb among us, Oppression will make a Wise man mad, much more the Wicked and the Rebellious. In the utmost extremities, there will rise up men (not strictly conscientious, but) of undaunted natural spirit and courage, that will not stick to break through all the honds of Duty and Obedience, and with the hazard of their Lives and Fortunes endeavour to redress intolerable Grievances. And thus their Sin through the righteous Judgement of God may prove the security. But why do I mention these things? I see no necessity of this Discourse. I know not wherefore we should entertain such odd suspicions of our Magistrates, as to support ourselves with the probability of their disasters. Let us be more just and charitable towards them, accounting of them as men of Honour and Honesty as well as ourselves; that know their duty, and will laudably discharge it out of a principle of Conscience. They cannot be ignorant of this one thing, that the end of Government and the measure of their Power is the good of the People. There is likewise the Oath of God upon them, that they will Govern according to Law. And what other assurance would any man wish for? 'Tis more I am sure than many among us will give for their peaceable demeanour. He that is not content herewith 'tis impossible to satisfy him, except by delivering up the reigns of Government into his hand, and then the Subject can still have no better security than an Oath. An Oath is the end of all strife among men, and 'tis the highest Assurance God has or can give us of the righteousness of his Government and Providence. He that thinks not this sufficient is not fit to live in this world, unworthy to enjoy the Society of men, and the benefit of Government. Besides, it is the Interest of Governors that the Subject's Rights and Properties be maintained, that they should be secured and encouraged in their Labours, and reap the fruit of their Industry and Improvements, the Riches of the People being the Glory, the Strength, and the Riches of the Prince; and therefore if Conscience will not, yet at least his Interest will incline him unto moderation in the exercise of Dominion. I shall yet farther add, that you have the Security of your Fellow Subjects, such I mean as are wise and conscientious, that will not be destructive instruments, nor actively assist in oppressing the people contrary to Law. As for others, Fear will in some measure check many of them, and the Law of the Land will curb them. The cries of the afflicted Subjects will at length reach the ears of the Prince, and necessity of State will prevail with him to deliver up his evil Counsellors as a sacrifice to the people's discontents. Yea (as the case now stands with us) the King's Officers, though commissionated by him being punishable by Law, as I take it, for their illegal proceedings, there is little ground to fear, 'tis hardly possible any barbarous or unsupportable mischief should arise in our Government; and the most that can in likelihood happen, will be much more eligible than the breach of the public Peace, and the violent overthrow of the present Establishment.  
Finally, my Brethren, give me leave to add; count me not a flatterer if I speak it out of the reach of his Sacred Ears, when I consider the person of our present Prince, the sweetness of his Nature, our long experience of the mildness of his Government, the blessings of Peace, plenty and increase of Trade, which we have long enjoyed under him: When I recollect how strictly and impartially righteousness and justice is executed among us, he seldom or never obstructing the course of the Law; except it be in extending his mercy and pardon to unfortunate Criminals, which is the height and pride of his good nature; and wherein he may be said truly to resemble God himself. But otherwise let me ask you, whose Ox has he taken, whose Ass has he seized, who has he Defrauded or Oppressed, whose Life, whose Property has he invaded, whose Liberty has he illegally or unreasonably restrained in Prison, or in Exile? When I remember his Charity in forgiving us, his Readiness to oblige us, the fresh assurances we have of his Governing by Law; when I here of foreign Princes admiring his Wisdom, and courting his Friendship, as much perhaps as Sheba did solomon's; when I see the miserable and afflicted Subjects of other Nations seeking and finding shelter under his wings; when I read those but just thanks and commendations they return him, whilst they admire the prudence and moderation of his Conduct, the protection and quietness we ourselves receive from him: Yea, when in a Seditious Author, I met with this Testimony of his Royal Grace and goodness,— That he never made use of his Negative Voice, or denied his Assent but to one public Act only: And whereas one of the worst of his Enemies has allowed him this Character, That he is a Prince under whose displeasure his adversaries fall gently. In fine, since I cannot but behold and admire his Wisdom in the choice of the subordinate Magistrates, whose Piety, Learning and Integrity is conspicuous amongst us, I cannot forbear, not only out of duty to the Divine Ordinance, but in gratitude and thankfulness to God and the King, acknowledge our present happiness and security: Not only put you in mind to be subject to Principalities and Powers, and to obey Magistrates; but also offer up my Prayers to God,— That he would grant the King a long Life and abundance of Years, at home Peace, and Victory abroad▪ a Loyal Senate, and a faithful People, a quiet World, and a secure Reign: And in fine, that God would inspire us all with such a measure of his Grace, that by our patience, peaceableness and cheerful subjection, our present happiness may be continued still longer unto us under his Government, and his Successors that shall come after him; that we and the Ages to come may lead quiet and peaceable Lives, in all godliness and honesty.  
AMEN.