SUBJECTION FOR Conscience-sake Asserted in a SERMON Preached at the ASSIZES Held at ANT-HILL in BEDFORDSHIRE. March the 11 th'. 1681/2.  
Printed at the earnest Request of the Right Honourable the Judges, the Right Worshipful the Sheriff, and the rest of the Justices of the Peace for the said County.  
By Tho. Pomfret, A. M. Vicar of Luton in Bedfordshire, and Chaplain to the Right Honourable ROBERT EARL of AILESBURY.  
LONDON, Printed for Joanna Brome at the Gun at the West end of St. Paul's. MDCLXXXII.   

TO THE RIGHT WORSHIPFUL George Abbot, Esq High Sheriff of the COUNTY OF BEDFORD.  
SIR,  
I Did not expect, when by your Command I had preached this Sermon of Obedience from the Pulpit, to have had the Point of my own Arguments turned so far upon myself as to be obliged also to send it to the Press, in perfect submission to your Authority, and my own Doctrines. But I was loath to enter a Protestation against myself, and be the first that should resist a Person so much above me, and that ought to have an absolute Power over me, having passed such great obligations upon me. I shall not be so unreasonable, as to beseech you to protect what you have been pleased to bring forth; nor indeed am I much solicitous what fortune I meet with, being satisfied, that no man can hinder me from acquiring that end I propounded in the Publication, which was only to testify what deference I bear to your Commands, and that by a more solemn notice, I might declare how much I am,  
SIR, Your most humble Servant, THO. POMFRET.   

ROMANS XIII. 5. Wherefore ye must needs be subject, not only for wrath, but also for conscience-sake.  
THE Purity of our Religion, and the Excellency of our Government, together with the apparent reasonableness and utility, both of our Civil and Ecclesiastical Laws, are so visible to any Subject, who shall consider them with an humble and honest mind, that one would think the supreme Power should receive no farther trouble after the preparing such wise and wholesome constitutions.  
But then; if to the goodness and wisdom of our Governors in prescribing such useful and equal measures; we consider that they are enthroned by God's appointment, and govern by his Power; their commands receive from thence, all that force and veneration that Religion can possibly add; because not only the fear of the Prince, but of God too becomes their Sanction. For we must needs be subject, not only for wrath, but also for Conscience-sake. In a Christian Commonwealth therefore, where it can but rarely (if at all) happen that we must disobey the Laws of Princes in obedience to the Laws of God, it is the oddest thing in all the world to hear men pretending Conscience against their Duty; and think to satisfy the Law by grievous out-cries and seditious Pamphlets; teaching the Magistrate how he should govern, when he is directing them how they should obey: not considering that it is more like Christians to do their duty, and obey the Laws, rather than to be full of talk and argument to create scruples, and fill the heads of their followers with objections against them. Thus men's minds are perplexed, and the Government is disturbed, and Conscience which is the greatest Obligation in all the world to obedience, as it is ordered, is made the greatest Objection. For you must obey for Conscience-sake, says St. Paul; but if you have any Conscience, you must not obey, so say our new Apostles. To determine therefore this great Case I shall endeavour three things.  

I. To settle obedience to humane Laws upon the two sanctions of the Text, the fear of Wrath, and the obligation of Conscience.  
II. I shall give what answer I am able, to some of those objections which are usually offered to deliver the Conscience from that Obligation.  
III. I shall consider tenderness of Conscience how far it ought to be admitted.   
I. Our first undertaking must be, to settle obedience to the Laws, upon the proper Sanctions of it, mentioned in the Text, the fear of wrath, and the obligation of Conscience. The one is man's, the other is God's. Fear of wrath is that band of Obedience which humane Power adds to the Law. For though there is a baseness in disobedience, which all good men hate, and all wise men condemn; because it is an enemy to order and destructive of peace, and Society: Yet this being not strong enough to oblige of itself, because some people lay aside all natural goodness and justice; therefore to all Laws it is necessary there should be a punishment annexed, the fear of which, is to restrain men from doing against the Law.  
I must confess those men are no very good Subjects, who obey only to avoid the penalty; therefore it is made the character of a base disposition to forbear transgressing, only out of a slavish apprehension of the consequent evil: but St. Paul said, that the Law, that is, the threatening was made, not for the righteous, but for the wicked. For so long as men loved goodness, and took delight in doing well, and had no designs against common honesty and justice, there was no need to forbid any thing upon the account of fear, for a good man will abstain from all unrighteous practices, though there were no penal Laws in a Commonwealth. But then some men having razed out all natural Principles; Governments were forced to superinduce the dread of punishment; not that the Laws intended to do any evil, but that Princes themselves and their Subjects, should not suffer any evil by the disobedient and unjust. For that by fear the malice of ill men be restrained, and mischief prevented to communities, is the end of all penal Laws, and the purpose of authority. So that wicked men making penal Laws necessary, they are just too, upon the same account; because without compulsion it is no Law, and without Law there could be no society, men having laid aside all ingenuity and goodness, and would be herds of Wolves and Tigers but for a power above them.  
I need not therefore spend time, to prove either that the Magistrate has a power to make Laws penal, or that it is lawful to execute them when made; St. Paul having determined both these cases in this Chapter of the Text most clearly: For having first resolved Magistracy to be the ordinance of God; he than affirms the supreme Power to have a sword in his hand, which he does not bear in vain; but it is in vain if the Prince can make no Laws to restrain, or has no power to punish evil: and therefore he adds because of that power of punishing, he that transgresses the Law, which he calls doing evil, ought also to fear. And of himself when he was accused of a capital crime, he declares, that if he had done any thing worthy of death he refused not to die, he never questioned the power, nor spoke evil of the Government, but only protested his innocency.  
This being evident, I shall leave it to stand by its own strength; and shall rather endeavour to remove a great mistake taken up by our transgressors of the Laws, which is this; they think, though they break the Law, yet if when they cannot avoid it, they undergo the punishment, they reckon themselves people of a very good conscience, though they remain in the transgression. Now this conceit I the rather shall inquire into, because it seems to be directly opposite to the Text, requiring Obedience not only for wrath, but also for Conscience-sake. I shall take leave therefore to assert that the transgressors of the Law, though they have endured the punishment, yet are not discharged in Conscience, until they repent also the transgression. And this I presume will be evident if we consider but two things; the Nature of the Laws which are broke; and the Rule of the Text for their observation.  
First, If we turn to the Laws themselves, they are not Laws purely penal; but such are called mixed penal Laws; that is, when with the duty commanded, there is a penalty annexed upon the not performing of it. As to instance in one for all; there is a Law requiring all persons to hear divine service every Lord's day, which besides that it is a duty of Religion, is required to be performed of every Subject under such a penalty. Now here the intention of the Law is, that all people do their duty, and it is not satisfied in its design, unless the duty be performed; for the Law makes no conditions for disobedience, that you may stay at home, so you pay your money; nor is the penalty added to make the Subject poorer, but better; and for fear to keep him in obedience. So that he who transgresses the Law is punished for doing evil, and for the same reason, even after enduring the punishment, he is bound to repent and do so no more; because every breach of a Good Law is a Sin against God, and that is not to be bought off with money; nor is the offence taken away in the Court of Conscience, by exchanging it into a Shilling.  
Secondly, We are to consider the Rule of the Text, in which it is said we are to obey not only for fear of wrath, but also for Conscience-sake. But therefore if suffering the punishment did satisfy the Law, how can we be said to be bound to obedience by the ties of Conscience? But if that be obliged, than the offender can never be discharged but by repenting of the crime, and obeying the Law; for no man's Conscience can be set right but by returning to his duty. And that this may be the better understood, I shall represent to you humane Laws with that Sanction which God has added, and show you we are to obey for Conscience-sake.  
This appears first; because the Power by which the Prince makes Laws is given him from God. There is no power but from him, the powers that be are ordained of God, Rom. XIII. 1. It is all one who commands, God or the King, for it is the power of God in the Prince: The original Authority of making Laws, to direct our Manners and Religion is in God; but then because he speaks unto us not always by himself, but sometimes by the Magistrate, who has a power derived from him, we are to receive it as spoke by God himself; and as to obedience, it is as obliging if he commands by Proxy, as if he spoke in person. The way of delivering Laws makes no difference; the power is here only to be considered: and it being by God's authority the Prince constitutes, for that reason we are bound to obedience. So that though the supreme power of making Laws binding the Conscience is in God, yet since he has instated the Magistrate with this power, it is binding upon the account of its derivation, because it is God's power in his Minister.  
This will be the more apparent if we add to it in the second place, that the power of punishing in the Magistrate is from God. Vengeance is mine, says God, and when the supreme power punishes, he is but the Avenger of God's wrath, said St. Paul. This is it which our holy Lord confirmed when he said unto Pilate, thou couldst have no power unless it were given thee from above. Therefore we must attend the consequence. If God punishes when the Magistrate executes, it will follow also, that he is offended when the Law is broke; and that every transgression of an humane ordinance is a violation of our Duty to God: he is the person first injured, and puts accordingly a Sword into the Magistrate's hand to revenge it upon the Criminal. For where there is an offence against God, as there is in the breach of all just Laws, there the Conscience is concerned; the one is the demonstration of the other. This is the reason that St. Peter establishes Subjection upon that interest which God himself has in the duty, Obey every ordinance of man for the Lord's sake. It is as necessary, and as pious, 
1 Pet. 2. ●3.  has in it the same reason, and the same religion, it is bound upon us with the same excellency, and the same rewards; nay and disobedience to humane commands, is threatened with the same punishment as to the Laws of God; they 
Rom. 13. 2.  that resist shall find to themselves damnation.  
This therefore I find consented to by most, that the Magistrate has the power of punishing; only some are pleased to grant it with this restriction; that it is only for the breach of such Laws, that either in words, or sense, are contained in the Divine Commandments. For they suppose the Prince to be incompetent to make any Laws at all in indifferent things, such as God has left wholly uncommanded; which opinion, the ill consequences from it, will be sufficient to overthrow. For this in the first place takes away the whole power of Princes. Secondly, it makes their care and their prudence almost useless; if no new provisions can be made for new necessities, if no respect must be had to times and places, to customs and opinions; but all people must be governed alike, without any consideration to the expediency or usefulness of things. And lastly, no Governments shall have any power to prescribe rules of order to their people, but they may live at random and in confusion; and all parties that pretend Scripture for their rule, shall set up for themselves, and make their humours (which they call their Consciences) to be the Standard both of the Prince's power, and of their own duty. Which consequences because they are not to be endured, we must give to every Commonwealth it's own just power, to govern their own concerns by what measures they themselves think fittest. This all Communities and Churches do require and practise. And indeed though at the first, it had been no great matter whether some Laws had been made; yet when they are made, it is some matter that they be kept; then it is that the Conscience is concerned.  
But because the ignorant, and the stubborn, will yet pretend Conscience against obedience, expressly against the doctrine of the Text; and think their Reasons to be sufficient to bear them out, and therefore may be apt to clamour if their arguments cannot be heard, and fairly considered; I must enter upon my second task which will be to give you an account of some of those things that are brought forth to deliver the Conscience from the obligation that is upon it to humane Laws, together with what may be said in answer to them; and then leave you to determine for or against Authority, as you shall see which balance has the most weight in it.  
II. It is said first, that God alone is to direct and govern the Conscience, because he only can look into the mind, see into the faults and punish the prevarications. And therefore to instate humane Authority with this power besides the incompetency of giving Laws, where it cannot take notice of the transgression) would be an usurpation upon God's right, and an entrenching upon the Sovereignty of Heaven.  
I answer; We do admit that God alone has the Royalty over Consciences; but than it must be added, that God, by that power which he has over the Conscience, does also bind it to the observation of humane Laws. For we do not pretend that the Laws of men bind it by their own strength, but that it is bound to obey by the command of God. So that his Sovereignty is not in the least diminished, but the more established, because we say that humane Laws could have no obligation upon the Conscience if it were not by God's appointment. Nor is it needful as the objection does suppose, that the Sovereign power should inspect men's Consciences, in order to their obligation, because God who can search into them has already bound them. The Prince gives but the matter, and the instances of obedience, God lays on the compulsion. And indeed the true stating of the question would have been sufficient to this objection; for though we affirm that humane Laws are tied upon the Conscience, yet we do not say by humane power; the Conscience is God's Servant, and he binds it. And this answers what St. Paul teaches in the Text, that we must needs be subject, not only for wrath, but also for Conscience-sake; that is, for fear of God's displeasure who has bound the Conscience to obedience.  
It is urged secondly that to allow humane Laws to oblige the Conscience, is to give up the rights and liberties of Christians into the dispose of humoursome and tyrannical Princes; and contrary both to our prudence and duty; and therefore it is both folly and treachery to become the servants of men.  
To this I reply, though this looks like a very pretty Argument, yet the whole thing is not at all to the purpose. For we are at no controversy, whether it be not a part of Christian liberty that the Conscience be bound by none but God; that matter is readily yielded them; and we do acknowledge that when humane Laws are made, if it was not for the will of God commanding our obedience, the Conscience was purely at liberty. But than it is to be added, that whenever Laws are made, a necessity than is introduced upon the Conscience; because God who is the Lord of it has subjected it, when he said, obey every ordinance of man for the Lord's sake. Nay and St. Peter who understood well enough how far we might appeal to Christian liberty against obedience expressly tells us, that we must not pretend it upon the base design of carrying on Sedition, or Schism, or Rebellion 
1 Pet. 2. 15.  by it.  
And therefore it is by no means to be endured, that Christian liberty should be set up to destroy Christian Kings, and the freedoms of Conscience run out to licentiousness of practice; and because our Consciences are not the servants of the Prince, therefore we ourselves neither will become his subjects. Our minds are free, therefore our mouths, and pens, and actions must be so too; as if Christian, and Libertine, were terms equivalent, and Christian immunity were a toleration to destroy all civility, and government, and peace, and humanity. But is there no way for Christians to maintain their liberty but by entering upon the rights and prerogatives of Kings? And is Christian liberty so much altogether within the enclosure of the Subject, that the Prince has not also his share in it? Or must the freeborn Subject break in upon the Birthrights and Liberties of the Crown, and reduce it to submission and slavery, that the humoursome Christian may enjoy what he is pleased to call his Christian liberty? Christ gave not his blood for this end, nor did he make a purchase of a disobedient, and gainsaying people; and as He himself set up no pretences from God against the Rights of Caesar, but determined to each their proportions of Justice, and Obedience; so he intended by his Death, and Doctrines, Precepts and Examples, to render Christians meek, and humble, dutiful and submissive; and be confident no man can be God's servant, unless he be also a good Subject.  
There is one pretence yet behind, that has in it a great deal of clamour, and does most of all cousin our peope; and that is this. When the Magistrate, or the Ministers of Religion call upon them to obey the Laws, why God forbidden but they should; they are as ready as any to do that, so far as they are good, and just, and agreeable to the word of God. But what if they be against the word of God? what then? why then, no man calls upon them to obey. For in this we all agree in one Resolution, that God is to be obeyed, and not man. But then as this case is handled, all our disobedient people get out at this door: for the whole Rout of Dissenters, all of them with one mouth declare against our Laws, that they are not agreeable to the Word of God. And this is their staple objection, by which the trade of Faction is driven, and their Parties are kept up, and their disobedience is defended, and they reckon themselves then best of all to follow their consciences, when they most of all break the Laws.  
It is methinks first of all a little odd, that these people of such different persuasions, as to most things else, should have their Consciences so exactly set to oppose the Government. To an indifferent man therefore, who hears the outcries, and sees the united endeavours both of the Papist, and Dissenter, to destroy our Church, it looks more like a Confederacy, than a scruple. But if it be, as they pretend, a dissatisfaction of mind; it is yet to be considered, That all these Parties do admit, that indeed they are to obey the Laws for Conscience-sake, unless the Law itself be against the Conscience, as that is instructed by the Word of God. Now here are two things to be done. To understand first of all, what Conscience truly is, and not run themselves out of breath, and the Laws out of countenance, with words and tricks. The second thing should be to produce plain, and evident Texts of Scripture, to which our Laws are contrary. Our duty that is made easy and familiar, and nothing can be said with more authority, or plainness, than what St. Paul has taught in the 13th of the Romans to establish our Duty: but disobedience is wrapped up in notions, and noise, and amusements; for the Teachers are afraid they shall lose their Herds, and therefore they keep up Conscience in a continual Ferment; for if they once departed from that word, a fair way is made for Obedience, and the Dagon of the Separation is fallen, and the craft by which they get their wealth is discovered; for they know too well, that the same strings do both open, and tie up, men's Consciences, and their Purses.  
But the People are all this while abused; and the whole thing is a question of Dominion, Whether the Laws or these Preachers must govern the Conscience; and the quarrel is not so much between Conformity and Conscience, as between their Leaders, and the Government. And yet if the pretence be Conscience, we should do well to give over our Revile, and suppose at least thus far in favour of the Magistrate. That he may think his Conscience as rightly instructed to require obedience, as they think their Consciences directed to disobey. Certainly the Prince must have as much Right to use his own measures in prescribing to the Conscience of his Subjects, as to practice, as they can have to set up their practices against the Law; and no Magistrate can with safety, or satisfaction, guide his own mind, that shall compose his Laws to fit only with other men's. And if the humour of any one Party shall be a licence for their disobedience, all disagreeing Persuasions will put in for the same Privilege; and so the Magistrate shall make Laws to be obeyed by who will, and he must alter his Determinations, as oft as a new Conscience shall be started.  
Some men are of short understandings, and others lie under great prejudices, they have weak heads, and strong necks, and some play upon you with the word Conscience, but design, and interest, are under the disguise. Now if the Magistrate's conscience must be condemned to observe all the humours of hot and crazy heads, you may as well make him the Master of the Hospitals and the Bedlam; and bid him let all his people run to leprosy and madness, without control, or cure. And for the other, the designing, and intriguing conscience; if the Prince must not molest that, he delivers up his people to craft and violence; and such men as have no consciences of their own, shall ruin a State and Church, by working upon other men's. And therefore it is better that the Magistrate keep his own conscience, and look to the Government; for certainly men's persuasions are not to be let alone, to do mischief, and destroy the peace. And if they will enjoy their consciences, let them do it without calling the people into Conventicles, and making seditious Orations, to bring the Laws into contempt, and the people into suspicions, to trouble men's minds, to dishonour the Wisdom of Parliaments, and destroy both our quiet, and our obedience. Some men's opinions, and other men's interest, is the conscience they so much talk of; and than it is no wonder at all, they cannot for their hearts obey, when they themselves are setting up for superiority. But to those, lastly, that are seduced, the Magistrate would be patiented, and the Laws tender, supposing that they remain at home, and are humble, and willing to be instructed; but if they will remain ignorant, and stubborn, the Laws are not to be suspended, because some men want wit, and others modesty, and will think as they list, and do as they please. The Prince must not be Lord over our minds, but I hope he may restrain our actions, nay, though they have upon them the pretence of Religion; for we have known heretofore what practices have assumed to themselves the title of God's Cause. These, I hope, are not to be used with the same tenderness and caution. This puts me upon the third and last Particular of my Text.  
III. To consider how far tenderness of Conscience ought to be admitted. There are a sort of people that have no great matter to say against the Laws, but they have a great many scruples against Obedience. These are such as are pleased to give themselves the Character of men of tender minds. To these people, I shall only say, that, first, if tenderness of mind does proceed from not understanding the true nature, or just limits, and adequate rules of Conscience, than these sort of men are to look upon the Laws as their best Guide, and Christian Princes as their fairest Instructors; Children are not to choose their duty, but to obey their Parents; and of all things in the world, ignorant people are not to be left to themselves, not to set up scruples against Obedience, but taught what they are to do, and kept out of harms way.  
But in the second place, if tenderness of mind does proceed from the ill disposition of it, and men cannot reconcile their duty, with their interest; why then indeed, our State-Physicians must cure it, as they can, by gentle Application, or severer Remedies, as the distemper is not so hurtful, or as it is ulcerous, and inveterate. But some men's tenderness is shrewdly to be suspected, when it shall be considered; that most of those things for which they so earnestly contend against the Laws, do evidently serve the ends of money and ambition, and have greater designs upon riches and power, than heaven, or the souls of their Proselytes.  
And let the indifferent and unconcerned part of the world determine, when men shall cry out tenderness of mind against the Prince's Laws, and have no tenderness at all for his Person; when they shall scruple his Commands; but make no scruple to invade his Rights; when they themselves cannot kneel at the Communion, and yet shall make their King kneel to a Block; when they shall endeavour to set up Christ's Kingdom, only as a pretence to pull down Caesar's, and make way for their unlimited Usurpations; when it shall be no Treason to fight against the King, nor no Sacrilege to make themselves rich with Church-Plate, and Church-Revenues; every man in these cases, can see with half an eye, that tenderness of mind can have no good meaning, and the Laws must not be overborn by such men of craft and violence.  
And in fine; because on all hands it is agreed that true tenderness of mind does consist in two things. To scruple the least sin, and not to give the least offence; It should be considered in the first place, that we have no law, in the obedience to which, we can be said to transgress any Divine appointment; and therefore it must not be said, that any man disobeys out of tenderness of conscience, unless the thing commanded were contrary to Divine institution. And secondly; since tenderness of mind does consist in being wary of giving the least offence, certainly in this affair our Governors are much concerned; and our tender men might consider, that it is no small scandal to bring the Laws into contempt, and by Petitions and Appeals, by Stories and Pamphlets, by private Whispers, and public Calumnies, to represent the King, commanding unequal and unnecessary things.  
And since as the case is handled, a scandal must light somewhere, either upon our wise Governors, or our misled People; the modest and the humble will presume for the Laws, and take care for their Duty; and not comply with those that are trained up under opposition, and hatred, to all that are above them.  
And the truth is, these tender men are so much the worse to be liked, because some of their own principles, I might say, some of their very selves, notwithstanding their tenderness of Conscience, in some disputable Points, relating to Ceremonies and Modes of worship; did yet commit such horrid things both against divine, and humane Laws, that no Age, nor no People, though the most savage, can produce the like. But still if you will not admit of these men's motions for Reformation; nor hear their pleas for Peace; nor tolerate their Separation; nor suffer them to muster in their Conventicles, till by a Curse ye Meroz, they have formed their followers to give Battle to the wicked; why then good men! presently their Consciences are troubled, and a great Affliction is upon their minds; for the Laws sit very uneasy upon those men's shoulders, where stubbornness and interest do influence the disobedience.  
I have done with the Text; I shall only beg your Patience, to apply it to this Day, and this Assembly.  
1. Since God has bound Obedience upon us by his express command, let us as St. Peter directs us, obey every Ordinance 
1 Pet. 2. 13.  of man for the Lord's sake. Let us not turn our Religion into Disputations, and seek out Arguments against our Duty, nor find out excuses to cover our evil Purposes. Obedience would be a very easy performance to a Christian, if he did not entangle himself with niceties, and scruples; but it would agree better with our Name and Profession, to be humble and modest, dispute less, and obey more. For Obedience is a part of our Religion, if we may believe the Text; but it is a most unworthy thing, and the most abominable Hypocrisy to set up Religion against Obedience, and bring forth Conscience against our duty; which if we have any conscience, we are bound to perform.  
2. Because we are under Government, and in society with our Prince, and one another; therefore we are to consider the honour and benefit of the Public; to lay aside our Factions, and private Interests, and make the same Laws our common measures, because they equally defend all our Lives, and establish our Estates, and preserve our Peace, settle our Properties, and maintain our Religion; and do as much confirm our own Liberties, as the King's Prerogatives.  
3. Since God has obliged the Conscience to obey the Laws, because the Prince is his Minister; we are to consider Magistrates under that sacred Character, which God has given then, when he said, they 
Ps. 82. 6.  are God's. They are his Vicegerents, and we must receive their commands, with the same readiness and purposes of obedience. And though we may think some things which they prescribe, are not necessary; yet obedience is; and it is not so much the excellency of the thing, as the Authority which commands, that we are to consider. And be confident there is no Church, nor Nation in the world, but contentious men may quarrel their Constitutions. But what then? must the peevish Subject be tolerated in every thing he is pleased to find fault with? then all Governments are precarious, and at the will of the People; and if the Prince will take Objections instead of Obedience, and ease his People in all those things against which they can find an argument, he may easily conclude by what has been, what will be again; Remit to them but one Law or two, and they will make a Breach upon all the rest. It is better therefore that the Subject be taught to study their troublesome Opinions less, and Obedience more, not so much to keep up Parties, and promote strifes, as Peace and Unity, Charity and Obedience.  
4. I shall not be so vain to offer any Advice to my Lords, the Judges: They themselves know very well, that to prevent farther Schism in the Church, and Sedition in the State, we must bring all our trifling contentions, and religious quarrels, to be determined by the Law. For, for aught that I can see, men will wrangle perpetually, and they will be always confident; and every man will think it hard to lay down his Opinions at the King's feet; but therefore they must be brought to lay down their practices, as he shall require them. For we are all agreed, that Kings and Parliaments, can make what Laws they think best; and when the Prince, either by Them, or by his Judges, has declared his will by the Law, or his meaning in it, here one would think it necessary that all People's hands, and tongues should be tied up, that they neither speak, nor do evil to the Law. And if any man shall object, that the Government has not observed right, and just measures in its Constitutions; besides, that this censure does arise from Pride, and will go forth into Faction; My Lords the Judges, I hope, will quash the Indictment, and give sentence for the King. For He can have no ends, but those of Peace, and Religion; He has the Advantages of his own Prudence, and the wisest Deliberations; He proceeds according to the former Laws, and the same Scriptures, and unites to his own, the Wisdom of the Nation. And after all this, must private men's Opinions, contest with public Resolutions? and the men of design be endured to bring the Laws into contempt, and the Nation into disturbance, to despise Dominions, and speak evil of the Prince? This is no way of Peace, nor Sobriety; nor can ever settle us: nothing can do that, but Obedience.  
And therefore I hope my Lords, the Judges, will bring all our People to the Laws, and a Conformity to the Established Religion; that shall confirm our quiet, and our tranquillity; for no men give disturbance to the State, but such as departed from our Church. For as it is Religion that must make our Nation great and prosperous, so it is the truest Interest of it, to keep our People to an Union in it: considering how severely we have smarted under the Factions, and Hypocrisies of those men, that were the Causers of our Divisions. And Separation is therefore the more intolerable, because Religious Opinions, and Practices contrary to the Law, have not only an influence upon the mind; but the Preachers also can lead their Proselytes, to what place, or against whom they please; for whoever is a Guide to Consciences, may be a Captain of their Marches. That no man then be suffered to put an Affront upon the Law, nor speak irreverently of the Prince; for the Laws are the security of our peace, and our prosperity: and the King is the Representative of God's Power and Majesty; to speak evil of him, is to blaspheme Heaven. We have the best Prince, and the best Laws; and both are to be defended from the evil, and ingrateful treatments of malicious Adversaries.  
And that we may at last be quiet; Conscience is not to be suffered to be made a Disguise for the basest Purposes; nor those men to appropriate to themselves the Appellation of tender minds, who will stick at no mischief, when they can do it with impunity, and with prosperous Advantages.  
But of all these things, my Lords the Judges will take care; that the Majesty of the Prince be not lessened, nor the Laws baffled, nor our Peace disturbed; but that we may obey, and pray for our King, and all that are in Authority under 
1 Tim. 2. 1, 2.  him, that we may lead a quiet and happy life, in all Godliness, and Honesty. Amen.  
Grant, Lord, we beseech thee, that the course of this World may be so peaceably ordered by thy Governance, that thy Church may joyfully serve thee in all Godly quietness, through Jesus Christ. Amen.  
FINIS.   

Books printed for Joanna Brome.  
THE Holy Inquisition: wherein is represented what is the Religion of the Church of Rome, and how they are dealt with that dissent from it. In Octavo.  
The Critic. Written originally in Spanish, and translated into English: By Paul Ricaut, Esquire. In Octavo.  
History of the . In Octavo.  
Cotton's Wonders of the Peak. In Octavo.  
A Prospect of the State of Ireland from the year of the World 1756. to the year of Christ 1652. In Octavo.  
Barbett's Practice of Physic, with Dr. Deeker's Notes. In Octavo.  
Boscobel; or the Complete History of His Majesty's Preservation at Worcester.  
The Planters Manual.  
The Exact Constable. In Twelves.  
The Reformed Monastery, or, the Love of Jesus. In Twelves.  
Directions for the Education of a Young Prince. In Twelves.  
The History of the Sevarites. First and Second Part.