Of Obedience for Conscience-sake. A SERMON Preached at the ASSIZES HELD AT WARWICK. August the 7 th'. 1683. By Jonathan Kimberley, A. M. Vicar of Trinity Church in Coventry, and Chaplain in Ordinary to His Majesty. LONDON, Printed by J. H. for Benj. took at the Ship in S. Paul's Churchyard, and John Smith Bookseller in Coventry. 1683. To the Right Worshipful Thomas Lucy of Charlcot, Esquire; High-Sheriff, and Deputy-Lieutenant of the County of Warwick, etc. THe sutableness of a Dedication is to be measured from the agreeableness of the Subject to the Person to whom it is directed; If it is to sue for Defence and Patronage, (which the following Sermon stands in need of, (not for the subject matter, but for the weakness of the handling of it,) it ought to be laid at the feet of such who are eminent for the Virtue it recommends to the World: Now although you are many ways entitled to this Sermon, as being first composed, and Preached by your command, and by yours, (together with the injunctions of the very Worthy, Loyal, and Judicious Gentlemen of the Grand Inquest,) now published in Print, yet the Title upon which it offers itself to your Protection now is, that you are a person of exemplary Loyalty, of steady resolutions for the established Government in Church and State, which is the design of this discourse to promote and defend. Soon after I received your summons, to officiate as your Chaplain the last Assizes, the discovery of the late horrid Conspiracy determined my choice of my subject: I plainly saw that Lenity was no charm against the Witchcraft of Rebellion, and that the factions and restless Spirits of some men in our age, by their Sedition, had made it necessary to have Penal Laws, and to have them duly executed; I thought it might be proper therefore to assert the necessity of the Magistrates being invested with an irresistible Coercive Power: and foreseeing also that many who measure their Religion by their Secular Interest, would be ready to comply so far as to avoid the penalty of the Laws, but at the same time despise Dominion in their Hearts, and secretly speak evil of Dignities; I thought I could not do better service either to them, or the Government, than by laying open this their mistake, in settling Obedience upon the only sure and right foundation, the principle of Conscience, which will engage us to be hearty and sincere in our submission to our Governors, in all times and places. This is the great security that the Christian Religion gives to the Powers of the World; and this argument the ancient Apologists 1 Just. Mart. Apol. 2. ad Anton. Pium. Athenag. Orat. pro Christ. Cypr. ad De●●etr. made use of to recommend it to them, that it allows of no Resistance; that it proposes higher rewards for Obedience, and severer punishments for Disobedience, by binding it as a duty in point of Conscience, than any Sanctions of Humane Laws. And herein also the Church of England (above others) has declared herself to be truly Christian, and sono Enemy to Caesar 2 Act. Rev. Reg. Ed. 6. & Act 37 Reg. Eliz. , by asserting the King's Supremacy, and by requiring our obedience to the Magistrate, as ordained by God, not only for wrath, but for Conscience sake. So that in this discourse I have endeavoured not only to express the Character of a good Subject; but of a true Son of the Church of England; and to speak properly, none can be the latter, but he must also be the former: And indeed I have so great a veneration for all the doctrines and establishments of that Church, that I think it far more eligible (if God should permit it for our sins) to fall and perish with it, than by any indirect or unwarrantable means to go about to defend it, or to live and triumph in its ruins. And herein I am confident I express not only my own sentiments, but yours also, and the sense of all the Loyal Nobility and Gentry of our Country, which as it gives place but to few other Countries for their number and quality, so it yields to none for their Loyalty, Unanimity, and Zeal for the established Government. I could not doubt therefore but that a discourse of this nature would be grateful both to you and them; and I am sensible that your Zeal for the Subject has so far biased your Judgements, as to cause you to overlook many f●●lts in the managing of it, otherwise you would not have thought it fit for a Publication: But it was not good manners in me to withstand your repeated Commands; and I doubt not but you aim at the same design in its Printing for which it was Preached; to make men sensible, in this restless and seditious Age, of their duty to God and the King, that they cannot truly serve the one, unless they submit to the other. If it may be any ways serviceable for these great ends, for the promoting of Loyalty, Peace, and Religion with any, especially among those that Providence has placed me with, I shall think my pains well bestowed; and it will abundantly recompense the censures and ill treatment it is like to meet with from those who are obstinate and irreclaimable. That God would strengthen your hands, and prosper you in your undertake for his service, and give you all the comforts of this life, and of a better, is the hearty wish, and prayer of, Coventry, Aug. 30. 1683. Honoured Sir, Your most Obedient, and most Humble Servant, Jonathan Kimberley. ROMANS xiii. 5. Wherefore you must needs be subject, not only for wrath, but for Conscience-sake. THe Doctrine of Submission to higher Powers, as it was in an especial manner recommended to the World by Christ and his Apostles, both by their Precepts and Examples; so ought it to be esteemed of universal obligation, and carefully to be observed by their followers in all ages: for as there cannot be gathered either from their words or actions any thing that should limit this duty to any peculiar time or place, so they backed their Injunctions with Reasons that are perpetual and universal, viz. the Divine Authority, usefulness, and Necessity of Government; and allowing that to be necessary, Subjection must be so too, for they are relative terms, and suppose each other. That Government in the general is Necessary, cannot be denied by any that consider what the evil consequences of an unlimited State would be: We see daily even under the confinement of Laws, and where Government is established, how difficult it is, notwithstanding these restraints, to curb the exorbitance of men's Passions, to bridle their Lusts, to bring them into any tolerable temper, to make them only more mild and sociable than Wolves and Tigers: Under all these obligation to, and provisions for Peace and Amity, how many are there, that in despite of all the bonds of duty and gratitude; maugre all the frowns or smiles of Superiors, the Rewards or Punishments annexed to Laws, that fly out against their Governors, and their Brethren, that with more than a savage cruelty would, and too often do, devour one another? And if the case be so under Government, where there are bounds set, and punishments allotted for Transgressor's, what would be the state and condition of mankind if there were none? If every man were permitted to follow what was just in his own eyes, it is to be feared, that nothing would seem so to him, but what was unjust, if not cruel to his Neighbour, and confusion would be the certain consequence thereof. Government therefore is necessary. And as it is necessary in itself, so is it by the Appointment of God, who has ordained it for the good of mankind: Prov. 8.15. 1 Sam. 26.9. 2 Sam. 5.12. It is by me (says God) that King's reign: They are the Anointed of the Lord: He sets and establishes them in their Thrones. This he did to the Kings of Israel under the Old Testament in a peculiar manner, but he did not confine his care to them only, but Gentile Kings are also of his appointment, and even such as were Cruel and Tyrannical; as appears from our Saviour's owning their Power, Mat. 17.27.22.17, 18, etc. in paying Tribute (an Arbitrary Tax) to them, at the expense of a Miracle, and from the Injunctions of S. Paul and S. Peter, Rom. 13.2. 1 Pet. 2.13. who command us to submit to them as the Ordinance of God, and to obey their commands for the Lords sake. Government therefore is Necessary, and at least in the general, of Divine Appointment. And that of all Governments, Monarchical is the best, will appear from hence, because it bears the nearest resemblance to the Divine Government, and best answers the ends of it: It is most easy to the Subject if it be good and gentle, and less cruel if it prove Tyrannical. Most easy, as that Obedience is always where the fewest command, and so consequently most easy of all, when we are subject to the will and power but of one: If it should be Tyrannical, it would be less hurtful, inasmuch as 'tis better to lie under the lash of one Tyrant than many, and the rage of a Prince is less dangerous to a Kingdom than an Aristocratical fury, or the violence of an incensed Rabble. Government being necessary, and of Divine Appointment; and of all Governments, Monarchical being the best, as bearing the nearest resemblance to the Divine Pattern, and being most conducive to the Peace and Happiness of any People: highly reasonable then, and very beneficial to us, is this doctrine, which S. Paul in this Chapter sets before us, of subjection to the higher Powers, that God hath placed over us. The extent of which duty he sets before us, ver. 1. That every Soul is to submit to them; in the following Verses he enforces his injunction with two Reasons; the first is derived from the original of this power, it is from God, ver. 2. Whosoever resisteth the Power, resisteth the ordinance of God, and they shall receive to themselves damnation. In the following verses, 3, 4. he adds another reason, taken from the Authority these Powers are invested with, If thou dost well, thou shalt find a reward for thy obedience; but if thou dost evil, he is sent to punish thee for the same: From both these reasons he infers a necessity of subjection in the Text. Wherefore ye must needs be subject, not only for wrath, for fear of punishment here; but also for Conscience-sake: ye must submit to them, as they are the Ordinance of God. The words are a Precept pressing us to obedience to higher Powers from a sense of Religion, not only for wrath, but for Conscience-sake. They afford us these heads. First, That a submission to those rightful Powers which God hath set over us, is our indispensable duty. Ye must needs be subject. Secondly, That although it is necessary that the Supreme Magistrate should have an absolute coercive Power, yet neither the bare hopes of a reward, nor the dread of punishment in this World, should be the only ground of our obedience. Not only for wrath. But, Thirdly, The only Obedience that ought to be regarded here, or will be rewarded hereafter, must proceed from a principle of Conscience. For Conscience-sake. As Corollaries from these heads we shall infer: 1. That neither an Atheist, nor a vicious Person, can be a good Subject from any good ground. 2. That the Laws of the Higher Powers do oblige us to the observance of them in point of Conscience. 3. That no pretences of Conscience or Religion can authorise any resistance of our Superiors. 1. That a submission to those rightful Powers which God hath set over us, is our indispensable duty, If we derive the Original of Government either from Paternal right, or from the loser way of Compact, yet still it carries along with it a necessity of subjection in those that are under it. He that anciently did, or even now does dispute his Father's Commands in things lawful, deserves correction for it, and he that durst oppose his Father formerly upon any account, was liable to death for his disobedience: 1 Arist. Eth. ad Nich. lib. 8. cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. Simpl. ad Epic. Ench. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Alex. ab Alex. dierum Gen. lib. 6. cap. 10. de leg. 12. Tabularum. the ancient paternal power being despotical. If we suppose that Government arose from Compact from the Concessions of the people (which hypothesis can never be allowed as true, in regard that Governors are entrusted with a power of Life and Death, which the People never had, and so could never grant) supposing then, but not granting that Government arose from Compact, it must be allowed as necessary, in order to the attaining of the ends of Government (Peace and Security) that there must be a Supreme Power, and that Power irresistible. In this case, the People must be supposed to concentre in him they place over them, to be Umpire among them, and if they will have him any thing more than the bare Image of a Prince, or expect to enjoy under him the ends of Government, Peace and Security, to him must be their final Appeal, and he must be invested with a power to compel them to submit to his determinations. Furthermore, allowing this supposition of the Origine of Government to be true, yet the deductions which by some are made from it, are very inconsequential: As that the People may resume the Power which they gave, or at least that those who succeed, are not obliged to stand to the compacts of their Predecessors; which are not only dangerous Principles, but absurd and false: Nor can it be imagined that ever any people should be so foolish as to go about to build any Government on such a sandy foundation, which every storm must overturn, if the People at pleasure may resume their unbounded liberty, which in the foundation of the Government they are supposed to part with; which they can no more do (unless they can produce the original Grant, and show the reserve in it) than an Hebrew or Roman Slave could regain their liberty at pleasure; or than that Woman who has bound herself to an Husband can be loosed from the bond of her Husband, which holds during life. Neither are the Son's hands more free than the Father's, to oppose the established Government; for he that is born of a Subject is as much the Prince's, as he that is born of a Slave is the Master's right, and he can no more emancipate himself than the Son of the Slave can, nor compel his Governor to set him free, any more than a Father among the Romans could be constrained to manumit his Children, which by the Imperial Law is prohibited. Just. Inst. lib. 1. Tit. 12. s. 10. Neque Naturales liberi, neque Adoptivi ullo modo possunt cogere parentes de potestate sua eos dimittere. For by it neither Natural nor Adopted Children can compel their Parents to set them free. If therefore we respect the original, or end of Government any way, we ought to submit, and 'tis not in our power to free ourselves. But that Subjection is an indispensable duty, I shall endeavour to make apparent from these following considerations: 1. If we consider the Commands of God, requiring it of us, and the examples of the Primitive Christians, who put it in practice. 2. If we consider the relation that our Governors have to us, their care in protecting and defending us, it should oblige us to submit to them. 1. If we consider the commands of God, etc. If we look into the Gospel of Peace, we shall find that scarcely any duty is more earnestly pressed upon us, than Subjection to our Governors, in order to the obtaining that Peace it proposes. Our Saviour commands us, Mat. 22.21. to Render to Caesar the things that are Caesar's: S. Paul's injunction in the Text, and that which he gives to 1 1 Tim. 2.1, 2. Timothy, no doubt, were of universal and perpetual obligation. That we should submit to, and pray for Kings, and all in Authority. And S. Peter confirms the same, Quod dicitur subjectionem dominis deberi, etiam duris idem ad Reges quoque referendum, etc. Grot. de jur. B. & P. lib. 1. cap. 4 sect. 4. with a Proviso to obviate exceptions. 2 1 Pet. 2.18. That our obedience must be shown not only to the good and gentle, but also to the froward. Such was the carriage of the Jews, not only to their own Princes while they were in their ownland, but also when they were in Captivity, they submitted to, and prayed for the Kings they lived under, as may be gathered from their observance of the Decree of Darius: Ezra 6.10. In offering Sacrifices of sweet savour unto the God of Heaven, and in praying for the life of the King and of his Sons. And the like we may read done by them for Nabuchadnezzar, and his Son Balthasar, Bar. 1.11. I might produce innumerable instances of the heroical patience, and submission of the Primitive Christians to their Superiors, even when they persecuted them. Tertul. in his Apology speaks thus: Tert. Apol. cap. 30, & 39 We Christians pray for the Emperors, that their lives may be long, and their reigns secure; Oramus pro Imperatoribus, vitam illis prolixam, imperium securum, excercitus fortes, Senatum fidelem. populum probum, & quaecunque hominis & Caesaris vot a sunt. vid. ad Scap. cap. 2. that they may have valiant Armies, faithful Parliaments, and an honest and obedient people; that Caesar may have every thing according to his hearts desire. After they had their Religion established by Law, and had strength enough to have resisted, they still submitted to, nay further, they prayed for Arrian, and other persecuting Emperors. Thus Athanasius 1 Athan. Apol. ad Constant. (that great defender of the Orthodox Faith) submitted to the Emperor Constantius, an Arrian Persecutor, and would not oppose either him, or any Commissionated by him, by force, for the maintenance of the true Faith, for the defence of which he so unjustly suffered. Such was also the carriage of Ambrose to Valentinus 1 Ambr. lib. 5. Orat. in Auxens. Coactus repugnare non novi, dolere potero, potero flere, potero gemere— Lachrymae mea arma sunt, aliter nec debeo nec possum resistere. : The young Emperor being infected by his Mother Justina with the principles of Arrianism, and by her being stirred up severely to persecute S. Ambrose and his Church, he knew no other way of resisting, but by supplications, sighs, and tears; these were his only weapons, he durst not use any other Arms against them. Neither did he thus tamely yield for want of power or courage, 2 Theodoret lib. 5, cap. 13, 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for he declined the assistance of the Rebel Maximus against the Emperor: and he who so willingly offered his life as a prey to his Persecutors, could not want courage to have defended it by force, if he had thought it lawful. We see then, by the command of God, the example of the Jews, and Primitive Christians, it was esteemed a duty to submit to their Governors, although they persecuted them, and to pray for them. So that the doctrines of deposing them, of resisting, or conspiring against them upon any pretence, is not of Primitive institution, but the Novel Politics of such who have not the fear of God before their eyes to engage them to pray to him, or of his Vicegerent upon Earth, to pray for him. 2. If we consider the great care and concern of our Governors in protecting us, it should in gratitude oblige us to submit to them, to pray for them, that God would defend and direct them, and establish their Thrones. Those who have had the Protection of the Government for their education, certainly own so much to their Governors, as Obedience to them, to pray for them, to be ready to assist them with their hearts and hands, in the support of that Government that protected them when they were not able to help themselves. We are too apt to think that we are not at all beholden to our Governors: that no man receives any kindness from them but their immediate Favourites and Courtiers; And so we think that we may be excused if we pay them no service, since we do not reckon ourselves indebted to them: the most of men acknowledging no homage due to any, but what they are immediately paid for, nor have a sense of anyother duty than what is mercenary. To such an Hireling as this, I say, that the care of thy Governors (although thou deserv'st it not) is extended unto thee. Is thy Life or thy Property of any concern to thee? That thou art safe in the one, and secure in the other, thou owest to the care and goodness of thy Governors: For couldst thou think either thy Life or thy Estate safe in the midst of violence and rapine? And what hinders men's flying out into these Villainies but the restraint of Laws, which would be but a dead Letter, unless thy Governors gave life to them by the execution of them? Is it no kindness to thee that thou art yet Master of thy own, and not a Slave to a stranger? That thou art not devoured by a foreign force, or an intestine Rabble? Our Land is not so contemptible, but that if it were defenceless, no doubt, it would be sought after, and if the defence were left to our own management, we should not be secure against our Enemies, nor ourselves. That our days then are prolonged, and that we enjoy our places, that our Children are not Fatherless, and our Wives Widows, that they are not Vagabonds, forced to beg their Bread, that the Extortioner has not all that we have, and that a Stranger does not possess our labours; whom can we, or whom ought we to thank for these Blessings, but, next under God, the Prudence of our King and Governors, in the regular administration of Justice, and the wholesome constitution of our Laws? Certainly such blessings as these, require in return our ready submission to, and hearty prayers for those under whom we live so peaceably and quietly, and might be more happy in these enjoyments if we would ourselves. The King is the Father of his Country, and the care that he takes for all that are in it is not small: Some men find the Government of a Family to be troublesome, others experience the burden of administering of a small Province to be heavy; and can we think that the affairs of a whole Kingdom can be managed without great watchfulness and care? We are apt to admire, and to be surprised at the brightness and glittering gaiety of a Crown, and to think that the Head that wears it must needs be free from all pain and trouble. But alas, we know not the weight of the Crown we admire, how it is many times lined with Thorns, and presses heavy upon the Head of him that wears it; entitles him, as to the homage, so to the protection of his people, to provide against, and secure us from foreign force, and domestic Conspiracies. If we were acquainted with, and did throughly consider the troubles and disquietudes of Princes, the great care they undergo for the good of the People, the great benefits we enjoy under Government, we should not esteem ourselves unconcerned for them, but account it our indispensable duty to pray for them, and obey them. 2 Prop. That although it is necessary that the Magistrate should have an Absolute Coercive Power; yet neither the bare hopes of Reward, nor dread of Punishment in this Life, should be the only ground of our Obedience. Ye must be subject, not only for wrath. 1. It is necessary that the Magistrate should have an absolute Coercive power. It is not to be expected, scarcely to be imagined, even in a Platonic or Utopian Republic, that ever there should be a society of men so far devoid of all passions and self-interest, as readily to submit to their Governors, to obey their Commands, to live in Charity with their Neighbours, and to keep peace with all men, without the prospect of some reward, or fear of some punishment in this life. This Notion of Obedience is too abstracted for the most of men to apprehend, and this Clue of Loyalty so sine spun, that it will easily be broke, and lost in the Mazes and Labyrinths of State. Good Laws therefore, with suitable Sanctions, are necessary in Faece Romuli, and as they are an ornament to any Government, so, when duly executed, they are a security to it too: For although there may be some persons (as there ought to be many) who may be so far in love with Virtue, as to be content to wed her with no other dowry but her own Beauty; who, from a sense of their duty, may continue faithful and obedient unto death, in hopes of a reward hereafter; yet were there more of this ingenuous temper (as it is to be wished there were) how inconsiderable are they to the multitude, who live more by Sense, than by Reason or Faith; whom the innate Beauties and Pleasures of Virtue can never invite to admire her: who would never deny their lusts, if they could gratify them without danger, would quickly pursue their Revenge to death, were they not afraid that the Avenger of Blood even in this World would overtake them. Men may talk of Good Nature, and Right Reason; propose fair and worthy commendations and descriptions of Virtue, and Honesty, and Loyalty, to invite men to close with them, and possibly by these motives may persuade some of good understandings and honest inclinations to do so; but such discourses will have as little effect upon the Vulgar, and the Rabble, with whom Government has to deal, as fine words upon an unruly Beast, which is to be held in with the Bit and Bridle, lest he fall upon thee; and is to be kept in the right way with no other arguments, than with a straight rain, and prudent management of the Whip and Spur. If we take away the Laws then, and if they are not duly executed, they are virtually removed, we should find that the Vizor of Honesty and Religion that is now worn by many, would be quickly pulled off; that Vice would grow bold and impudent, and walk barefaced among us; that Rebellion, and Murder, and open Violence would become the Nations Laws, instead of those of Peace, Honesty, and Religion, that would presently be abolished: Take away the belief of a Hell, one part of the Sanction of Divine Laws, and I fear that most men would quickly forget their duty to their God: and remove the punishments from Humane Laws, and they would as soon forget that to their Prince and Neighbours too. 'Tis therefore the Rods and Axes that in some measure secure the Crown and Sceptre; and in this Rebellious Age, Guards have been found to be a necessary defence and security for the persons of Princes: The Gibbet and the Pillory are serviceable instruments for the support and maintenance of Government and Property, for the preservation of men's Lives, their Names, and their Estates. But allowing all this to be so, that good Laws are necessary, and that without Temporal Rewards and Punishments men would not obey them, yet all this is no more than what the vices of men have made necessary; and it makes no more against the other part of the proposition, than that because the most of men are vicious, that therefore it should not be a duty to be virtuous, or that because many men are honest only for a good name, or for fear of punishment if they should be otherwise, that therefore they ought not to be so from a principle of Conscience. To proceed in proof of the second part of the Proposition, viz. That neither the barc hopes of a reward, nor dread of punishment in this World, should be the only ground of our Obedience. We will suppose at present (which we shall afterwards prove more largely) that Loyalty, and Obedience to our Governors, is a duty that God requires of us, and so a Christian Grace, and therefore aught to proceed from, and to be measured by the same principle and rule with other Graces, which none will allow to be sound, if they flow only from a prospect of Temporal Rewards, or fear of such Punishments. He therefore that only obeys his Prince out of hopes of being made great by him, or for fear of suffering if he should disobey him, can no more be said to be a good Subject, than he that prays to God only to be seen of men, or keeps his hand from picking his Neighbour's Pocket, only for fear of being discovered and disgraced, can be said to be either a good Christian, or an honest Man. Besides, if we consider our Obedience to our Prince as a duty which we own to God, it cannot be such as will be accepted by him, if it proceeds from fear only; for God requires that we pay those duties we own to him hearty and sincerely, with the whole bent of our Will and Affections; but those actions which proceed from fear only, are but 1 Arist. Eth. ad Nich. lib. 3. cap. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. mixed actions, and are so far from being reckoned among the actions of Christian graces, that they are not esteemed among those of the Virtues of Heathens. Furthermore, he that obeys his Prince only from Temporal concerns, his Obedience is uncertain, his Service unsafe, ●ay, it may be, destructive to the Government, if relied upon: For if this Mercenary Subject is defeated in his expectation, or any ways displeased (as haughty and ambitious men soon are at their Governors) or if he have a prospect of raising himself with safety by Rebelling, what should withhold such a man, if he pursues his principles, but to oppose and destroy his King, to advance himself, and to overturn the Government, that he may go unpunished in so doing? So that from the whole, we see that we must needs be subject not only for wrath, for fear of Temporal Punishments, or for hopes of any such Reward, which is not the obedience that God requires, or the King can trust to, but our Loyalty must proceed from a sense of duty, and we must obey for Conscience-sake. 3. The only Obedience that ought to be regarded here, or will be rewarded hereafter, must proceed from Conscience, For the right understanding of which, we must know what Conscience is, and what it is to act from a principle of Conscience. Conscience is a Power which God hath implanted in the minds of men, whereby they are enabled to compare their actions with the Rule, and either to approve, or condemn them, as they agree, or not agree with the same: Now the Rule that Conscience is to be guided by among Christians, is the revealed Will of God: Whatsoever therefore is in God's Law commanded, is out of Conscience to be done, and whatsoever is there forbidden, is from the same principle to be avoided; and this is to act from a principle of Conscience, in conformity to what God requires of us: Whatsoever then is not founded in the law of God, nor derivable from thence, is no matter of Conscience in itself, but of private Opinion, Scrupulosity, or Error. Now is there any thing in Scripture more plainly commanded than Obedience to Authority, or prohibited under severer penalties than the resisting of them. To go no further than this Chapter, Let every soul be subject to the higher Powers, and whosoever resisteth the Power, resisteth the Ordinance of God, and he shall receive to himself damnation 1 Vid. 1 Cor. 11.29, 34. Rom. 3.8. 1 Tim. 3.6. (the fame damnation that belongs to the vio●●●●rs of other ordinances of God) a●d this doctrine was not only preached but practised by Christ and his Apostles, and the Primitive Christians, to the astonishment of their very Persecutors. And yet notwithstanding the plainness and severity of these Precepts, I know not how it comes to pass, but so it is, that there are many men among us who pretend to walk according to Scripture, and would be accounted the only Conscientious persons; yet have no more regard to these Rules than if they were Apocryphal to them, and pretend even to Conscience for the violation of the same. They are as free in censuring and condemning their Governors, as if it were not written, that 2 Exod. 22.28. Acts 23.5. thou shalt not speak evil of the Ruler of thy people: Thou shalt not revile the Gods 3 Eccl. 10.20 Nor curse the King, no not in thy thought. They are as ready to oppose him upon all occasions, as if it were not Canonical Scripture, that whosoever resisteth the Power, resisteth the ordinance of God, and they that resist, shall receive damnation. What Criticisms, false glosses, and frivolous distinctions are invented, and made use of to avoid the force of these plain Precepts? the Higher Powers are to be divided into Higher and Lower; the Higher, or Supreme, is to be obeyed, say they, but the lower (although Commissionated by the highest) may be resisted. The King, the highest Power, is to be divided, and his Authority may be so far separated from his Person, as the one may be made use of to destroy the other When we are expressly commanded to submit to the King, and to those that are sent by him; and that not only to such as are good and gentle, but also to the froward, and to bear our sufferings patiently, although we suffer wrongfully, 1 Pet. 2. after the example of Christ; how many limitations must we have before these precepts (which were delivered indefinitely) can be received or owned? If the King be Ungracious, Insufficient, or Tyrannical, he is so far (say some) from being to be submitted to, that he ought to be opposed and destroyed. As if Nero, and some of those that succeeded him, were not as Cruel and Tyrannical, as 'tis imaginable any should be, whom they were commanded to obey, and did quietly submit to. I'm confident that if the like Sophistry were allowed to be made use of in other cases, the force of any the plainest precepts of scripture might be eluded, and the most desperate actings by such Arts might be defended thence. But however men by such devices may delude themselves, and abuse the World, yet God will not be mocked, nor their Consciences always sleep, but will one day try them, and unless they repent, condemn them by these plain Scripture Rules, devoid of all their Sophistry and delusion. Furthermore, he that makes Conscience of his duty to his Governors, dares not so much as curse them in his thought, much less enter into any Leagues, Covenants, or Associations against them, be they never so secret, because his Conscience, which is the foundation of his Obedience, respects a future judgement; he obeys his Ruler, as the Minister of God, so that although his Treasonable thought may be concealed from the one, yet he knows it cannot escape the knowledge and judgement of the other. This is the greatest security that any Prince can have from any Subject, that he looks upon Obedience as a necessary duty commanded by God, and that so long as he has the fear of God before his eyes, he cannot but reverence his Vicegerent upon Earth. Where Allegiance is founded on Religion, and Loyalty proceeds from Conscience, it is the same in all times and places; it commands our Prayers for the King, and those in Authority, in private as well as public; that we neither reproach them secretly in their prosperity, nor revile them openly in their adversity; that we be ready with our Hands and Purses, with our Lives and Fortunes, to establish the Throne, to oppose the Enemies of God, and the King: This is that Obedience which deserves encouragement here, but (if attended with other Virtues) will certainly meet with a reward hereafter. We proceed now to the Corollaries. 1 Coral. It follows from hence, that neither an Atheist, nor a vicious person, can be a good Subject from any good ground. 1 Plato lib. 10. de leg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Plato, in the beginning of his Tenth Dialogue of Laws, lays down this Divine Rule, He that believes the Gods to be according to the Laws, will not be guilty of any evil in word or deed: i. e. in Scripture language, he will render to every one their due, to Caesar the things that are Caesar's, and to God the things which are Gods; and without this belief I know not what can withhold any man from committing the greatest villainies, provided they may be done with secrecy and impunity here. Men may pretend to a sense of Honour, of Moral Gallantry and Honesty, that may secure them from the violations of Natural Laws, and the Laws of Society, and that this may render them as capable of being good Subjects and good Men, as the apprehensions of an over ruling Deity, and all the Sanctions of Divine Laws, and terrors of Conscience. I would only ask this question of such Moraelists, What is the chief end they propose to themselves? for every man must have some ultimate end to which all his actions are to be directed: Now these persons deny any thing of futurity, and so it must be something here. Is it therefore either Honour, Riches, or Pleasure? (the sum of what this World affords) which soever then of these is the end proposed, all things are to be directed to it, and what should hinder such a Person from committing the greatest impiety, rather than be defeated of his end? If Honour or Popular Applause be the end they aim at, and if they suppose (as too many of late have thought) that the ready way to it is by opposing the King, and ruining the Church and State, who knows whether they may not (with Brutus) pursue it, to the expulsion of the King, and overthrow of the Monarchy, or may not kindle a fire in the Temple (with Erostratus) to get a name? If riches be the game they hunt after, what should hinder them from running upon desperate attempts to enrich themselves, and to repair or increase their fortunes (if they have opportunity) out of the Public Treasuries, to become Robbers of God and the King, to enrich themselves, since they deny the Being of the one, I know nothing that can secure from them (if they have power) the Prerogative or Possessions of the other? If Pleasure be their Deity, and they are wholly devoted to it, what should keep them from sacrificing all things which stand in their way to it? This renders men of such tempers not only useless, but dangerous to any Society; for if the Government should be uneasy to them, put any restraint upon them in this particular, what should hinder them (if they have conveniency) from endeavouring to cast off the Restraint and the Government together, in hopes of more Liberty, more Pleasure in another? If we propose these questions to an Atheist, and press him to declare the ultimate end of his actions, and the first principle of his Obedience to his Governors, if he settles not upon the apprehensions of a God, and the dictates of Conscience; he must at last bottom either on Self-interest, or on Chance and Casualty, for his Obedience; and how far such Subjects, acting from such principles, are to be trusted, may be gathered from what hath been said, and has also too lately, and too dearly been experienced, than ever (I hope) to be relied upon again. Furthermore, he that professes he knows God, but in his works denies him, is abominable and disobedient too: The Practical Atheist is little less dangerous to Government than the Speculative one: He that in words owns the Being of a God, but at the same time dare live as if there were none, may be ready, with the Traitor Judas (who bore the like badge of profession) to seize his Vicegerent with a Hail Master, and betray him with a Kiss. Highly reasonable then was that observation which Cyrus made of his Subjects, or Xenophon for him, 1 Xenoph. de Cyr. Inst. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. That he found those to be his best Subjects, most Loyal, and most Peaceable, who were most Religious. And it has been the prudence of all Lawmakers in the first place to take care for the setting of Religion, as the foundation of Government; supposing that Loyalty is only steady when settled on Piety, and that Obedience only hearty, which proceeds from Conscience. Coral. 2. We are obliged in Conscience to submit to the Laws of the Magistrate: For if we must be subject to them for Conscience-sake, their Laws must be supposed, by virtue of that command, to lay an obligation on our Consciences; and at this time when this precept was given, and a long time after, 2 Just. Instit. lib. 1. Tit. 2. s. 6. quod principi placuit legis vigorem hall ●i●. the will of the Prince having the force of a Law, it must be the same thing to be enjoined to submit to his Laws, as to him in point of Conscience. I have not time, neither would it be needful, if I had, to answer particularly all that is alleged against this position, by those Champions for a pretended Conscience against the lawful power of Magistrates, and that use their mistaken liberty for a cloak of maliciousness. I shall only lay down thus much in thesi, That he who is the immediate and direct Lord of Conscience, hath in Scripture Charter committed to his Vicegerents on Earth an indirect power over the same; and he who has set us free from the Jewish Ceremonies, as essential parts of Worship, hath committed a power to man to make humane Ordinances, and 1 1 Pet. 2.13. has commanded all to submit to the same, and that for the Lord's sake. If therefore we refuse to obey those that have rule over us, God will punish us for it, and therefore in Conscience we are bound to submit to them always, and to obey them actively, where God does not interpose to the contrary; for even those Humane Statutes which are agreeable to the Divine, oblige the Conscience by virtue of the Divine Command, which requires this duty of us as we are Subjects of God, and the King: agreeable to that of the Father Bernard 1 Bern. de Praec. & Dispen. c. 12. Sive deus, sive homo vicarius Dei, mandatum quodcunque tradiderit, pari obsequendum est cura, pari reverentia deferendum: ubi tamen deo contraria non praecipit homo. , with which I shall conclude this point: We are equally bound in Conscience, in the same kind of obedience, although not in the same degree, to observe the Laws of God and the King, if the latter are not repugnant to the former. Coral. 3. No pretences of Conscience or Religion can authorise our resistance of the lawful Powers which God hath set over us. The usual cases that are alleged by Antimonarchical Writers, wherein they hold it lawful to resist Authority, are either Tyranny, Insufficiency, or Impiety in the Governors; and they say, that in these cases it is lawful, nay, a duty to oppose, and destroy them. But if this Doctrine were true, what Prince could be safe in the Throne, or what People quiet and secure in their enjoyments? How many good Princes (some as just and righteous as ever held a Sceptre) have been branded with one, or all these marks, by restless and seditious Spirits? What action of State can be so ordered, that either Ignorance or Malice will not bring under one of these heads? Every execution of Justice, every demand of Tribute, or supply of Money upon any occasion, shall be called Tyranny: Every unfortunate event shall be charged upon insufficiency: Any Religion that is owned by the Prince, and settled in the State, be it never so holy and pure, shall by them of another Sect be proclaimed Impiety: And thus upon every turn the Monarch is liable to be dethroned, and if he goes about to maintain his ground, he is called a Tyrant, and so to be destroyed. But blessed be God, the true Religion allows of no such practices, he that looks into the Gospel, will find that our Saviour has told us, that his Kingdom was not of this World, that the Religion he established was a meek, peaceable, and suffering Religion, promising especial rewards to those who leave Houses or Lands to lay down their lives for Christ's sake: It sets before us the example of our Saviour, who was made perfect through sufferings, and we are commanded to follow his example, in patiented suffering for the truth, if it please God to call us to it. As this was the Doctrine of the Gospel, so I have shown you that it was the practice of the first Publishers of it, and their successors; they never knew what it was in the Primitive times of Christianity, to oppose, expel, or destroy any Pagan, Persecuting, Arrian, or Apostate Emperor; they knew not yet what it was to take up other Arms against their Governors, than their Prayers and their Tears, that they might live peaceably and quietly under them, in Godliness and Honesty 1 Greg. Naz. Orat. 1. in Jul. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But how different is this from the carriage of many in our days, who would be thought to be the strictest, if not the only followers of Christ, whose pretences to Religion make way to Rebellion, and their Faith entitles them to Faction. If S. Paul had wrote after their manner, or to please them, he must have changed the stile of his Injunction, and instead of commanding to submit, have persuaded them to be stubborn, and disobedient for Conscience-sake, instead of exhorting them to make Prayers and Supplications for Kings, and all in authority, that they enter into Leagues, Covenants, Associations against them, and under a show of Religion, destroy those that would live peaceably and quietly in the Land. To submit, after the example of our Saviour, say they, would be the ready way to be destroyed, and Prayers and Tears, the ancient Christian Armour against Persecutors, are now no better than Mountebank Receipts, as the late Apostate Author of the Life of (his elder Brother) Julian, calls them, (terms fit only for a Scaffold or a Pillory, and might from thence well enough sound from the Author, better, I'm sure, than from the Press or Pulpit,) these Receipts, say they, are now ineffectual to cure the distempers of the Government, and therefore they hope they may be excused if they use some more violent remedies, and destroy the Peace and Government, to establish Anarchy and Confusion (which they call Godliness and Religion). Nay furthermore, the same Author and his Party tell us, and we are beholden to them for the discovery (for it is a Mine newly sprung against the Government) that we have Law on our sides now, and 'tis current doctrine with them, that where the King persecutes against Law, he may be opposed and destroyed. In answer to which vain and impious Plea (for so it has been fully made appear to be, in the Life of Jovian) I would propose this dilemma to such persons, who think they may resist, if a good Authority Persecutes them against Law, and desire their answer: Did our Saviour suffer against Law, or according to Law? If according to Law, what made Pilate to pronounce him Innocent, and declare that he found no cause of death in him? Mat. 27.23, 24. Luke 23.4. Jo. 18.36, 38. If against Law, why did he not resist? He did not want strength, for he could with a word speaking have called down Power enough from Heaven to have destroyed his Persecutors against Law; and certainly if he intended any such liberty for Christians, he would not have given such an example by his sufferings to the contrary, and obliged all his Disciples, Mar. 16.24, 25. Jo. 12.26. 1 Pet. 2. c. 19, 20, 21, 22, 23. by an express command, to transcribe the Copy he had set them, and follow his example. So that upon the whole we must conclude, that either our Saviour died as a Malefactor, according to Law, or else that he suffering against Law, did too tamely submit, betrayed his followers, and his example is not to be imitated by us; either of which are little less than blasphemous, and fit for none but a Julian, or the Author of his Life to affirm. And thus much shall suffice for the Propositions and Corollaries. What remains? But that we all apply ourselves to endeavour the support of the Government, and in our several places and stations study to keep a good Conscience, and faithfully to discharge that trust which God and the King have committed to us: You, my Lords, and All that are in Authority, by a steady and impartial execution of Justice, and all of us by a Conscientious submission to our Prince, and obedience to his Laws. Let us be thankful to God, who has established so just and rightful a Government among us, and hath set so gracious a Prince to rule over us, who as he had greater injuries than any of his Predecessors to forgive, so God endued him with a Clemency fitted for the same: Although he might justly have resented the evil carriage of his Subjects towards him in the days of his Exile, yet at his return he was ready to forget all, to receive them as Friends, who had been so bitter Enemies, and in much mercy to forgive them more than they could expect or deserve; God grant that they may be truly sensible of it, and thankful and obedient to God and the King for it. He still treats his Subjects with the kindness of a Father: Whose Ox hath he taken? Whose Vineyard hath he coveted? Or whom doth he in any kind oppress? He is pleased to oblige himself to walk by the same Law with his Subjects, and if at any time he steps beside it, of his own motion, 'tis to abate the rigour and severity of it: And indeed the yoke of his Government is so easy and gentle, that it tempts some, I fear, to grow wanton under so light a burden, and to endeavour to cast it off from their Necks: Strange it is, that men should be so careless and disingenuous as to neglect to be thankful for, nay, to abuse both God's and the King's mercies, by sinning against the one, and by murmuring and conspiring against the other. To conclude then, if we are sensible of the blessings we enjoy in the liberty of the true Reformed Religion, in opposition to Superstition and Profaneness; if we are truly sensible of the blessings of Government in general, in opposition to Anarchy; of a good and gracious Government, in opposition to Tyranny; let us be hearty thankful to God, who has wonderfully delivered our King from the hands of violent and bloody men, Sons of Belial, that conspired against him; that he has hitherto preserved his Church from the insolent incursions of Sacrilege and Profaneness, and the whole Kingdom from Blood and Devastation. If therefore Decency and Order in the Church and State, be better than Anarchy and Confusion; If Liberty and Property be better than Oppression and Tyranny; If Peace be better than War, and Life than Death, let us be thankful and Obedient, that it may be well with us, and our Posterity. Let us fear God and the King, and meddle not with those that are given to change: let Judgement run down like water, and Righteousness like a mighty stream; that the Throne may be established, our Religion defended, our Lives secured, and our Peace continued. And let us all in an especial manner put up our hearty Prayers and Supplications to God for the King, and for all that are in Authority; that God would direct, and defend them, and that under them we may lead peaceable and quiet lives, in all Godliness and Honesty. FINIS.