THE Religious Loyalist: OR, A GOOD CHRISTIAN Taught How to be a Faithful SERVANT BOTH TO GOD and the KING. IN A Uisitation-Sermon Preached at Coles-hill in Warwickshire, Aug. 28, 1685. At the Triennial Visitation of my Lord's Grace of Canterbury, During the Suspension of the Bp. of Litchfield and Coventry.  
By John Kettlewell, Vicar of Coles-Hill.  

Imprimatur,  
Hen. Maurice R. Arch. Cant. à sacris, Dec. 23, 1685.   
LONDON: Printed for Robert Kettlewell, at the Hand and Sceptre against St. Dunstan ' s Church in Fleet street. 1686.   

TO THE READER.  
READER,  
THE first and greatest Duty in Religion, is sincere Piety towards God. And next to that is Submission to God's Vicegerent, which all men have Obligation enough to practise, to make their Passage easy, and secure through this world, as well as to save their Souls in that which is to come. To recommend both these Duties to all men's care, is the business of this Sermon. I have endeavoured to be Plain and Particular in such necessary Points, to render it more helpful to men's Practice And the plainness and Honesty of this Discourse, together with the great need our Age has to be often admonished and instructed in these Subjects, was that, I presume, which moved several Worthy persons who were pleased with it from the Pulpit, to desire I would make it more public from the Press. I have yielded to their request in hope it can do no hurt, and may do some good. And if thereby any be more instrcted or settled in these important Matters, God will receive some Glory, this Church and State some Quiet and Establishment, their own Souls some Benefit by it, and then I have my end.   
MATTH. 22. 21. Render therefore unto Cesar, the things which are Cesar's; and unto God, the things which are God's. 
THese Words are our Saviour's Answer to a Question which some Malcontents and Religious Zealots among the Jews put to him, whether Tribute was to be paid to the Roman Emperors, who were the Rulers God had set over them at that time. And they contain the just Bounds of Pious and Religious Loyalty, teaching us how to maintain an inviolable Duty both to God and the King. Religion towards God is the chief concern of all wise and good men, especially of us who are the Ministers of it. And Loyalty and due Allegiance to the King, will always be the care of all that duly fear God, or desire to live at quiet. Both these are indispensibly required, and in themselves can very well consist together: But yet in the practice of the World, men's Fears for the one, are most apt to bear them against the other. And because we have so fresh an instance of this in the late Rebellion among ourselves, I think it may be very ●it at this season to show men, how they are to express their care for God, and that without Rebelling; and also how they are to show their assection to their Sovereign, and that without deserting, or any ways injuring true Religion.  
Sometimes Princes profess a Wrong Religion; nay, sometimes they set themselves against the True, and persecute God's Servants. And when at any time this is the Case, our duty to God▪ and the King seem as if they were at odds, and look like irreconcilable and inconsistent things. And then men ofttimes think themselves exempt from one of them, because they cannot serve two Masters of contrary Interests, so that either in Zeal for Religion, they cast off all duty to their Prince, and turn Bigoted Rebels; or else in compliance with their Prince, they throw aside true Religion and their Duty towards God, and turn Irreligious Time-servers. But the true determination of the Case, our Saviour tells us, is to do neither of these. When Princes happen to have any mispersuasions about Religion, we must still pay them all civil Subjection and Obedience. But our Loyalty must not carry us to embrace their Errors, but at the same time we must keep true to Religion and God's Service. Render, etc.  
In discoursing upon these words, I shall  
1. Show on what ground these Inquirers thought themselves exempt, and what was the cause of this Question.  
2. Unfold the plain determination our Saviour here gives of it, and show what is implied in religious Loyalty and true Christian Subjection, so as that there may be no just cause of Offence, either to God, or to the King. Render, etc.  
1. I shall show on what ground these Inquirers thought themselves exempt, and what was the cause of this Question.  
Now that was because they thought they ought not to be subject to a Prince of a Foreign Religion.  
This Sect, who sought satisfaction in this point, were not against all Subjection, as if they would be lawless, and introduce a perfect Licence, having no controller but themselves. They would submit to a Prince of their own Nation, as their Forefathers had done to Saul, David, and Solomon: Yea, they would submit to a Prince of a Foreign Nation, provided he would embrace their Religion and way of Worship, and espouse Judaisme. And thus these very Inquirers did at this time: For Herod was a Foreigner, by Country an Idumaean, not Jewish born; but because Idumaea when it was conquered was cast into the same Province with Judaea, and especially because he turned Proselyte to Judaisme, and became an eminent Professor and great Assertor of their Law and Religion, they made no dispute at all of being subject unto him, the Herodians, i e. the Court-doctors and Favourers of Herod, coming along with the Pharisees to ask our Lord this Question, as we are told v. 16.  
But they were against paying subjection to Heathens, who worshipped other Gods, and were not of the same Religion with themselves. The Sovereign Lord of all is Almighty God, and Princes are only Officers of his whom he has deputed; and they would not esteem any one a right Vicegerent but that worshipped the same God as they did, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 says 
* Antiqu. l. 18. c. 2.  Josephus of them, i. e. The only Lord and Leader they owned was God, and Governors that owned him; and so they would not submit to any profane Dominion which had renounced him, as the Romans did at that time: So that they cast off the Yoke, not because they would have none over them, but because they would not be subject to a Heathen. The Founder of this Sect, which Josephus calls the Fourth Sect, was Judas Gaulonites, who rose in Galilee in the days of the Taxing under Cyrenius, and is called by Gamaliel Judas of Galilee, Acts 5. 37. He was followed by those Galileans whom, because of their rejecting the Roman Yoke, Pilate the Roman-governour came upon, and slew as they were a Sacrificing, Luke 13. 1. His Followers lay much among the Pharisees, those zealous Assertors of the Mosaic Law and Jewish Liberties, with whom, as 
* Ibid.  Josephus notes, they accord in all things. And they were Pharisees who came to Christ, desiring to be resolved in this point, v. 15, 16.  
Thus did they fancy they ought not to be subject to the Roman Emperors, because they were of another Religion: And this being a main point, and our blessed Lord being a Doctor of greatest Name and Reputation among them, they come to him for a confirmation of it. As for other Rabbis, they told him they were Temporizers and Court-flatterers, men of good Understanding, it may be, but of low Spirits, who although they had the wit to see this truth, had yet the corrupt carnal Policy to conceal and dissemble it, because it was dangerous; especially having so fresh an instance of the Roman Severity on the Abettors of it, as pilate's slaughter of the Galileans. But as for himself, they believed him to be not only skilful, but true and bold too, and that in his Answers he would speak the truth of things, not what was like to please persons. And therefore in this case they would not apply themselves to others, from whom they could look for nothing but Art and Secular Compliances, but to him, from whom they had so just reason to expect the truth itself. Master, say they, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man, for thou regardest not the person of men. Tell us therefore what thinkest thou, Is it lawful to give tribute unto Cesar, or not? v. 16, 17.  
This opinion than was the occasion of this Question. I proceed now  
2. To unfold the plain determination, which our Saviour gives of it, and to show what is implied in Religious Loyalty and true Christian Subjection, so as that there may be no just cause of offence, either to God, or the King. Render, etc.  
Now this determination consists in these two things.  
1. That we pay all due respect and just obedience to our Prince, whatever Religion he be of, so that the Pretence of Religion must never make us ill Subjects. Render unto Cesar the things which are Caesar's. But still  
2. That at the same time we reserve all due service, and subjection to Almighty God; so that when Princes happen to err in Religion, the pretence of Loyalty must never draw us to embrace their Errors, and become irreligious. Render unto God the things which are Gods.  
1. He tells us we must pay all due Respect and just Obedience to our Prince, whatever Religion he be of; so that the pretence of Religion must never make us ill Subjects. Render unto Cesar, etc.  
Now the things of Cesar, or those Duties which we are to pay our Prince, I shall comprehend under these three Heads.  

1. Inward Love and Reverence.  
2. Respectful Speeches and Expressions.  
3. Obedient and Submissive Practice.   
1. To a Prince all Subjects are bound to pay inward Love and Reverence.  
They must bear an inward Love and Kindness, and stand well affected to their Power and Persons. And the natural effect of this will be, that they wish well to them, and sincerely desire the ease and happiness of their Reign: That they endeavour to accomplish their own desires, and make their Reigns easy by their quietness, and dutiful behaviour towards them: That they be forward to observe their Virtues, and to commend what is good in them, for that shows affection: That they be prone to conceal, or extenuate what would bring them to shame, for that is true love and tenderness towards any person: That they be candid in construing what is done or said by them, and turn all, so far as things will reasonably bear, to such a sense, as may cherish and maintain a good opinion of them, and the like. These are real Fruits of Love, and proper Trials of our Kindness towards any person; and therefore are the true effects, and surest signs of our being well affected towards them.  
They must also pay them an inward Reverence, because of their Power and Preeminence. Render fear to whom fear, honour to whom honour, says St▪ Paul, speaking of the deuce of Kings, Rom. 13. 7. And this Reverence we shall be thought to show, when we do not pragmatically intrude ourselves into their Affairs, but by letting them alone to their own care, show, we think them fit to manage their own business. When we pay a modest deference to their Councils, which we have neither opportunity, nor skill to judge of, and which therefore we cannot Censure, without great Arrogance and Sauciness. And lastly, when we behave ourselves in their Presence after a respectful sort, not with sleightful and contemptuous Deportment, but with such becoming care, as manifests an awe for them dwelling upon our Spirits.  
2. To a Prince all Subjects are bound to pay respectful Speeches and Expressions. They must not use blunt Reproofs and unmannerly Rudeness, when at any time they are addressing to themselves. Is it fit, says Elihu in Job, to say to a King, thou art wicked? and to Princes, you are ungodly? Job. 34. 18. Nor must they use irreverent & reproachful Speech when at any time they discourse of them with others. This implies two things, One is, that they do not speak evil of their Persons, being forward to tax, and aggravate their Faults: The other is, that they do not complain and envy against their Administrations, delighting to lay out the Grievances of State, and misguidance of Affairs. Both these were the sins of the Gnostics, who brought the greatest scandal upon our Religion in the first days. They were always finding fault, as St. Judas says, with the public Managements, being Murmerers and Complainers, v. 16. and boldly vilifying and reproaching the Persons of their Governors: They despise Dominions, says he, and speak evil of Dignities. Whereas Michael the Archangel, when he contended with the Devil himself about the body of Moses, durst not bring against him a railing accusation, but said, the Lord rebuke thee, treating Authority with decent Speech, even when it was lodged in the Prince of Darkness, v. 8, 9  
Thus must all good Subjects refrain from speaking evil of the persons of their Governors, and inveighing against the public Grievances and Maladministration of Affairs. And this they are bound to do, not as if the Persons and Conduct of all Rulers were so right, that no fault could be found in them; for there will be Personal Faults, and Public Miscarriages so long as Governors are Men: But because when there are things blame-worthy, in charity to their Persons, and dutiful regard to their Power, we must not speak evil of them, and inveigh against them for them. When St. Paul called Ananias whited Wall, it was a true Reproach, for he had deserved that Name by his hypocritical and unjust usage. But though the Reflection was true, yet he confesses it was Criminal, because it is written, thou shalt not speak evil of the Ruler of thy people, Acts. 23. 3, 5.  
3. To their Governors all Subjects are bound to pay an obedient and submissive Practice. Under this I comprehend three things. 1. That they pay faithfully all legal Tributes. 2. That they obey readily all their just Laws. And 3. that when they cannot obey, they suffer patiently without making Insurrections.  
1. They must pay faithfully all legal Tributes, which are imposed on them by their Country Laws and Authentic Customs; and which are as much the Prince's Property, not to be withheld, or defalcated, without fraud and dishonesty, as every private man's Estate and Inheritance is his. Render to all their deuce, tribute to whom tribute, custom to whom custom is due, saith St. Paul, Rom. 13. 7. This the Primitive Christians did with exemplary fidelity and exactness, being as Conscientiously fearful to withhold any just Payment from their Prince, as from their Neighbours. They durst not pay, indeed, what was exacted of them for Idolatrous Uses, because that had been to contribute towards the Worship and Service of Idols. But Caetera Vectigalia Gratias Christianis agent, etc. says Tertullian, i. e. As to all other Customs, which are every where fraudulently concealed or withheld by the Gentiles, we Christians are so strict in paying them, that though the Gentiles pay Taxes for Idolatrous uses, which the Religion of us Christians will not suffer us to do, yet our punctualness in discharging all State-taxes so far exceeds theirs, that we pay as much into the Checquer for civil Impositions, as the Heathens do for those, and for Idolatrous too, Tert. Apol. c. 42.  
2. They must readily obey all their just Laws. Put them in mind to be subject to Principalities and Powers, says St. Paul, and to obey Magistrates, Tit. 3. 1. And this Obedience is due, whensoever they command Lawful things, i. e. things unforbidden by a higher power, and which have no Law of God against them. To show a thing Lawful, it is unreasonable to ask where there is a command in Scripture, and a Law of God for it: For such a Law commanding it, would not make it a thing Lawful which may be done, but a thing necessary which must be done, and cannot be let alone. But to the lawfulness of things, it is enough that God has said nothing of them, and that there be no Law of his against them. This is security enough that they may be done without sin, or any offence to him: For he is never offended, and we never sin, nor shall ever suffer, but for breaking some Law, and doing something that he has forbidden. Whosoever committeth sin, trangresses a Law, saith St. John, for sin is the transgression of a Law, 1 Joh. 3. 4. And there must always be a Law, saith St. Paul, that worketh wrath; for where there is no Law, there is no transgression, Rom. 4. 15. So that whensoever they enjoin unforbidden things, they enjoin Lawful ones, which no good Subjects must dispute and question, but peaceably and readily perform  
3. When unlawful things are enjoined, which they cannot honestly obey, they must suffer with Patience, and not seek to stave off Sufferings by making Insurrections. Whilst there is any help in Law to prevent unjust Sufferings, men may claim their Legal Privileges in their own defence, as St. 
* Acts 22. 25. etc. 16. 37.  Paul did before the Heathen Magistrates. Or if Laws give no redress, they may have recourse to Prayers and Tears, or any other peaceable Arts to still a Prince's Rage, and melt him into Justice. But if all peaceable methods fail, and there appear no hope of protection but in Force, the Case is helpless in Humane means, and must be left to God to redress it. Rebellion is a thing, which no necessity can excuse, nor any pretence can authorise: They that resist, says St. Paul, shall receive to themselves damnation, Rom. 13. 2. Which was spoken, when the Christians had felt some, and daily feared and expected greater Sufferings; and bound up their hands, when the Sceptre presently after was swayed by a man, Nero I mean, who invaded honest men's Estates to supply his own profuseness, and embrued his hands in the Blood of any he had a Pique against, without any regard to Law or Justice; and was a professed Enemy of the true God, and raised the first Persecution against the Christians, as appears from 
* Tacit. Annal 15. & Suet. in Vita Ner.  Tacitus and Suetonius, two approved Historians of those times: And these are the fairest pretences, that can ever be urged in this case; so that if they cannot secure us in flying to Arms against our Governors, nothing else can.  
All these are the things of Cesar: and whether Princes are good or bad, they are all due to them. For the ground of their being due, is not the moral Endowments of Princes, because they are men well qualified; but their Power and Authority, because they are the Vicegerents and Ordinance of God. This God assigns as the reason of our Duty; not that a Prince is circumspect or Successful, Wise, or Holy, but that he is his Deputy. I have given the Kingdom to Nabuchadnezzar, says he, wherefore all Nations must serve him, Jer. 27. 6, 7, 8. The Powers are ordained of God, therefore he that resisteth shall receive damnation, Rom. 13. 1, 2. and he is the Minister of God, wherefore you must needs be subject, v. 4, 5. Ind Potestas Caesari unde Spiritus, illuc suspicientes Christiani, etc. It is because God that gave him Breath has vested him with Power, that we honour and obey the Emperor, says Tertullian, Apol. c. 30, 31. So that all this Love and Reverence, this respectful Speech and submissive Practice are due, as to the Best, so to the Worst of Princes. They must be paid, not only where Kings Rule well, and are wisely solicitous for the Public; but also where they lie steeped in Pleasure, and hate Business, and not only neglect, but oppress the State. They are due to Princes of the most opposite Religions: for this is the very Case determined in the Text; the Jews denying Tribute, as was said, to the Roman Emperors, because they were Heathens. Nay, they are due, not only to Princes that profess a false Religion, but also to those who impose it, and Persecute the true Religion. For so Nero did, if not before; yet at least, soon after St. Paul, under the pain of Damnation, had required all Christians to be Subject, Rom. 13. And so also did the other persecuting Emperors that succeeded him, when the Christians were a noble spectacle of Bleeding, but persevering and unconquerable Loyalty to all the world.  
As for this trial of Persecutions, God be thanked it is not our case: For our Laws protect the true Religion, and punish all that descent from it. And our King has graciously assured us, that he will govern by Laws, yea preserve the Government and Laws themselves, both in Church and State, as they are now established.  
But where that is truly the Case, as it was with the Christians in the Apostles days, and the Primitive Persecutions; and as it is still with the Foreign Protestants in Popish Countries, but especially in France. Yet will not this Persecution of the true Religion, exempt Subjects from any Branch of the foresaid Duties. They must bear Honour and Reverence, and speak of them with Respect, as well as with Truth and Justice, and pay faithfully all Legal Tributes, and obey cheerfully all their just Laws, and live quietly under them, without raising any Commotions to defend and secure even their Religion and themselves, under all Princes, under a Nero, Dioclesian, or Julian, that not only profess, but espouse and forcibly propagate a false Religion, as well as under the best and most Orthodox and Christian Kings. So that the pretence of Religion can never authorise any men to be ill Subjects. Render unto Cesar the things which are Caesar's, says our Saviour in this very case to those who inquired how they should behave themselves under Princes of a wrong Religion.  
But whilst we are thus careful to pay all due Respect, and just Obedience to our Prince, whatever Religion he be of, so that the pretence of Religion never make us ill Subjects. We must take care still further,  
2. To reserve at the same time all due Service and Subjection to Almighty God; so that when at any time Princes happen to err in Religion, the pretence of Loyalty must never draw us to embrace their Errors, and become irreligious. When we do any thing else in compliance with Sovereign Princes, yet must we not sin against God for their sakes: For Princes, how high soever they are above us, are yet under him as his mere Deputies and 
* Rom. 13. 4.  Ministers, and he is still the Sovereign Prince; so that our respect to them must never carry us to his prejudice, Render unto God the things which are Gods, is the other part of our Saviour's Answer in this case.  
The things of God are the things of Religion. And the Religion, which God prescribes, is not always the same with that which the Prince doth. In our own case, God be thanked, they meet. For our Laws fetch Religion from the Scriptures, and establish the same that Christ himself has there established. And our King has given us his Royal Word, that he will govern by Laws, and maintain them, and always defend and support the Church of England. But in other places among our neighbour Nations, the Laws of Religion, and the Laws of the Land, thwart and oppose each other. And so they did when our Religion was first planted, in the days of the Apostles; and so they continued to do in the succeeding Ages, and may still happen to do in all times. But when that is the case, this close adherence to the Rules of true Religion is still the inviolable Right of God, and no Powers on Earth must ever drive us from them.  
Now the things of God, or those things which are due to him in Religion, I shall reduce to these three Heads.  

1. A belief of his Revelations.  
2. Worshipping him according to his own Rules.  
3. The service of a good Life, and an upright Practice.   
1. The first thing of Religion due to God, is a belief of his Revelations. Whatsoever he declares, we must all give absolute credit to, because all that believe a God, believe he is infinitely true, and can never deceive men. Nay, in matters of Religion and Salvation we must give credit to him alone, because he only knows the terms of his own Mercy, and how he will bring us all to Heaven. In these Points, we are not to believe an Apostle himself, if he should not speak from him: For they, as St. 
* 2 Cor. 1. 24.  Paul said, had not dominion over men's Faith, to make them believe any thing; but were only as Messengers and 
* 1 Cor. 4. 1. & 9 17.  Dispenser's of God's Word, and so could declare nothing but what he had told them. And much less should we believe either him or an Angel from Heaven, if he should not only speak to us without Book, but against it, and contradict Gods own Revelation: Though an Angel from Heaven preach any other Gospel than what we have preached unto you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let him be accursed, i. e. look on him as if he were anathematised, and come not near him, nor give any heed to him, more than you would to one that is thrown out among Heathens and publicly excommunicated, Gal. 1. 8. So that if the Laws of any Country require men to give their assent to ridiculous and absurd Opinions, as they do among Heathens and Mahometans; or to believe quite contrary to the Scriptures, as they do in Italy and France, where all men are compelled to believe Transubstantiation, and to profess a Church Infallible, which had evidently embraced and taught a number of Falsehoods: they not only need not, but they ought not to comply with them. They must trust God before any Princes on earth when they happen to contradict him. It is God's Prerogative to govern our Faith, and that must not be given up to any others.  
2. A second thing in Religion due to God, is worshipping him according to his own Rules. This is another of God's Rights. For his adorable Excellencies, and Sovereignty over us, claim our Worship; and he himself alone can prescribe it. The end of it is to honour and please him; and what will do that is best known to himself; so that his Worship must be of his own prescribing, and we must never attempt to worship him in a way forbidden. And therefore if any Powers on earth should command us to worship God in a way contrary to what he has required, therein they are not to be obeyed. Thus the Heathens required the Primitive Christians to Sacrifice to their Gods, and to Swear by the Emperor's Genius. And thus in France, and in other Popish Countries, the poor Protestants are required, among other things of like sort, to pray to Saints, and adore Images, and worship the Host, and take up with a maimed Sacrament receiving the Bread only without the Cup, and address to God in a Latin Service which they do not understand, and from whence they can expect to reap no profit. All these ways of Worship are directly opposite and contradictory to God's Rules; and therefore were justly and necessarily rejected by God's faithful Servants. For here, notwithstanding their Prince's Command, they might and ought to reserve themselves to Almighty God, this being his Province.  
3. A third thing of Religion due to God, is the Service of a good Life, and an upright Practice. This is what God indispensibly requires of men in all Religions, and which they must be most careful to pay to him inviolably in all times. So that if any Powers should require to be served by Fraud or Falshood, by Rapine or Bloodshed, if they would have men stop at no bounds, nor scruple at any wickedness which serves their ends; their Subjects or Dependants must not hearken, but here obey God who is a greater King than they.  
These are the things of Religion; and these are reserved to God as his things, which are put without the control of Princes; so that we must not comply when at any time they invade them. Thus the three Children would not worship the Golden Image, for all the strictness of the King's Commandment, Dan. 3. 4, 15, 16, 18. and Daniel would not omit his daily Prayers to God, notwithstanding thereby at his utmost peril, he broke Darius' Royal Edict, Dan. 6. 7, ad 10. And when Christ had commanded the Apostles 
* Matth. 28. 19, 20.  to go and preach to all Nations, they would not desist when the Jews forbid it, saying, Whether it be right in the sight of God, to hearken unto you more than unto God judge ye, Acts 4. 17, 18, 19 and the Primitive Christians, those renowned Patterns of Loyalty, though they would never raise Rebellions against their Princes, yet stood out in a continual and invincible breach of their wicked Laws, refusing obstinately either to Curse Christ, or to Sacrifice to Idols, when they were required thereto by their Heathen Governors. When any King's Laws run thus against God's Laws, noncompliance and holding out is a grace, which the more resolved it is, the better it is. Nay, that Boldness and undaunted Face in opposition, which in case of lawful Impositions, is a most criminal Impudence, is in this case a peculiar Gift of the Holy Ghost, which was begged by the Apostles when under the threatenings of the Jewish Rulers, they desired Grace to speak the word with boldness, Acts 4. 29. which, according to that Prayer, was afterwards most eminent in themselves and the Primitive Confessors; which God still bestowed when he called men to suffer for him in after Ages: and which I doubt not but he will still bestow when he shall please to call any Churches to suffer for him, to the end of the World.  
Thus are the things of Religion God's things, wherein all men are still to follow him, though the Powers of the World being erroneously misled, should have the misfortune both to practise themselves, and to enjoin their Subjects too to practice otherwise.  
The only Caution I think fit to be added in this case is, that we do not make those things Religion which are not so, as not Kneeling at the Communion, not using the Cross in Baptism, not joining in a Form of Prayers, and the like. True Religion doth not stick at these and such like indifferent things: For God makes Religion, and he has no where forbid the use of them, but may be served by them as truly, and ofttimes more becomingly than without them. So that when our Governors require only such things as these, they entrench not at all upon Religion and the Rights of God, but we may lawfully obey them, and then we must do it. If they command against him, in that we are to desert them, because we are to follow him in Religion. But then we must take care, that what we call Religion be not a point of man's Invention, that it be some Article of the holy Scriptures, and not of our own Fancy, some thing which is a Religion of Gods, and not of our own making.  
Thus must we hold firm to God in things of Religion; and therefore as the pretence of Religion must never lead any to be ill Subjects: So neither, when Princes happen to be misled in Religion, must the pretence of Loyalty ever draw them to err and be ill Christians. When Subjects are most Loyal to their Prince, in paying him all Honour, and Obedience, and submissive Carriage, they must not embrace his Errors, nor conform to his Opinion and Practice in Religion, if they happen to be different from what the Scripture teaches. This is no act of disloyalty to a Prince, to be true to Almighty God, and both to believe and practise as he would have us. All Loyalty to the King must consist with true Religion towards God, since the King is only God's Vicegerent. This was the belief of our Saviour Christ, and of his Apostles, and of all the Saints and Servants of God in all Ages. And it will always be the opinion of every man, whose Conscience is not debauched with Atheistical Principles, but knows he has a God as well as a King to serve.  
Having thus stated what are the things of God, and what the things of Cesar, and shown how the pretended care and zeal for the one can never exempt us from the other; I shall now very briefly exhort you to a careful observance of what has been delivered, and so conclude.  
Since God and the King then must both have what belongs to them; and God, who is most jealous of his own Honour, will not have men's Zeal even for that to transport them against the just Rights of Cesar; let me exhort all that hear me to have a watchful eye to both these, and that what God has put together, they would not set asunder. Be careful to give God all the Honour that is due to him, and to do it with Constancy, Zeal, and Affection. But when you are most zealous for the Honour of God, be careful to preserve an inviolable Duty to your Prince too, who is God's Vicegerent. Show yourselves hearty and steady Protestants, that is God's Cause, wherein you may and should be zealous; but at the same time be sure to show yourselves good Subjects, and good Christians. Let not your Zeal for Protestancy bereave you of your Loyalty or Christianity, and make you forget either your Duty to your Governors, or that Charity which you owe your Neighbours; even those who are most opposite in Religion to yourselves. This is to act by a Primitive Spirit like sincere Servants of Christ, and true Members of the Church of England; to whose Eternal Honour it may be said, that the Clergy, and true Members of it, beyond what is ordinary in other Churches, are careful to show such a just and well-governed Zeal for Almighty God, as dare not fly in the Face of the King, or be unchristianly violent against their Brethren for God's sake. They are, and by their Principles should be zealous against Popery. But at the same time they are zealous against Rebellion and Disloyalty, one of the most mischievous things in Popery, and against all unchristian usage and uncharitableness to men of different Persuasions, which the unbridled Zeal of Papists and Sectaries too commonly transports them to.  
And then, as for you my Reverend Brethren, who are entrusted with the Ministry of Religion, let me particularly recommend the things of God and Religion to your care, that you would labour to make men true to God, that they may be true to the King for God's sake. Stir them up, not only to like Religion, or to be Lukewarm, which God 
* Rev. 3. 16.  told the Church of Laodicea was loathsome; but to be concerned and zealous in it. And that they may not be all Heat without Light, nor their Zeal outrun their Knowledge; endeavour to possess them with right Notions of it, letting them see that Religion lies in Faith and Practice, in Believing all the Articles of the Creed, and Keeping the Commandments and Laws of God. Suffer them not to place Religion in little things, to embrace Shadows for a Substance, and to think either to please or displease God by such frivolous and inconsiderable things, as are unworthy of any Wise man's Notice; which needless Scrupulosity of Mind, will not only prove a Snare to themselves, but inevitably render them troublesome to their Governors, and very detrimental to the Public Peace. And when they are thus rightly instructed in Religion, and made true to Almighty God; be diligent to weed out all Seditious Principles, to make Civil Subjection as necessary a part of their Religion, and as much a Point of Conscience, as Prayers and Gods immediate Service. In a word, to let them see the Necessity, the Duty, and the Benefit of being inviolably Loyal and true to the King too.  
I know the Judgements of great numbers are preposessed on the wrong side, and leavened with ill Principles, instilled by cunning Seducers into many well-meaning but unwary Minds, both about the things of God, and of the King too. For as for the things of the King, through an habitual and indulged Licence, many are come without regret to question any thing that is in favour of their Governors; to put remote and Imaginary Cases, in Bar of present, real, and unquestionable Duties; to Cavil and Dispute Power, when they should be showing Obedience; nay, to avow such Principles as inevitably unsettle any State, and authorise the most bare-faced Rebellions, as, God knows, we have newly felt by sad Experience; which would have been much sadder still, had not the Wisdom and Goodness of God confounded the Craft, and defeated the mischievousness of men, in our late happy, speedy, and, in appearance, entire Deliverance from them. And then as for Religion, great numbers of those who are concerned for it, either place it in trifling Truths, or in grounless and untrue Opinions; and where they are most mistaken, they are usually most confident and concerned, and show more Zeal for those empty and unprofitable Nothings where they think wrong, than for all the grand and importan Truths of their Religion where they believe right. These ill Weeds have in too many marred the Soil which I am entreating you to cultivate. And what pains it may have cost others to sow these evil Seeds, and give them root, I know not: But now they are in possession, and are riveted in the Minds of Men, I know it will cost you much Pains and Patience too, to pluck them out. But this, my Reverend Brethren, though it will exercise your care, yet must not discourage it. Let not us show less diligence to cure men's Minds, than others have done to corrupt them. Let not the goodness of our Cause suffer through our remissness, and want of care in managing it. Substantial Religion and Loyalty are true and mighty, and will prevail at last. But without your care and pains, who are appointed Advocates for them, and are of all men, as most concerned, so best sitted to uphold them, they will not be prevalent. May the Almighty God daily increase your Zeal, and both direct your Labours, and prosper them in so good a Work: That you may not only be rewarded for the honesty of your Endeavours, when Jesus Christ the Chief Shepherd, and Bishop of the Church, as St. Peter 
* 1 Pet. 5. 4. & 1 Pet. 2. 25.  styles him, shall come at last; but may at present see the Fruit, and rejoice in the Success of them too. Amen.  
FINIS.   

Books lately Printed for Robert Kettlewell at the Hand and Sceptre in Fleetstreet.  
THE Measures of Christian Obedience: Or, a Discourse showing what Obedience is indispensably necessary to a Regenerate state, and what Defects are consistent with it, for the promotion of Piety, and the peace of troubled Consciences. By John Kettlewell Vicar of Coles-hill in Warwickshire; the second Edition corrected. In Quarto, price bound 8 s.  
2. An Help and Exhortation to Worthy Communicating: Or, a Treatise describing the Meaning, worthy Reception, Duty and Benefits of the Holy Sacrament, and answering the Doubts of Conscience, and other Reasons, which most generally detain men from it; together with suitable Devotions added. By John Kettlewel, Vicar of Coles-hill in Warwickshire. In Twelves, price bound 3 s.  
3. A Journey into Greece, by Sir George Wheeler, in company of Dr. Spon of Lions, in six Books. Containing, 1. A Voyage from Venice to Constantinople. 2. An Account of Constantinople, and the adjacent Places. 3. A Voyage through the Lesser Asia. 4. A Voyage from Zant through several parts of Greece to Athens. 5. An Account of Athens. 6. Several Journeys from Athens into Attica, Corinth, Boeotia, etc. With variety of Sculptures. In Folio, price bound 15 s.  
4. A Vindication of the Primitive Christians in point of Obedience to their Prince, against the Calumnies of a Book, entitled, The Life of Julian, written by Ecebolius the Sophist. As also, The Doctrine of Passive Obedience cleared, in defence of Dr. Hicks. Together with an Appendix, being a more full and distinct Answer to Mr. Thomas Hunt's Preface and Post script. Unto all which is added, the Life of Julian enlarged. In Octavo, price bound 2 s. 6 d.  
5. The Paradoxal Discourses of F. M. Van Helmont, concerning the Macrocosm and Microcosm of the Greater and Lesser World, and their Union. Set down in Writing by J. B. and now published. In Octavo, price bound 3 s. 6 d.