A SERMON Preached in the Cathedral Church OF St. Peter in York.  
On the 6th. of February, 1685/6. Being the Day on which His MAJESTY began his Happy Reign.  
By WILLIAM STAINFORTH Residentiary Canon of YORK.  
Imprimatur,  
Ro. Altham, Rmo P. Dno. Johan. Archiep. Ebor. à sacris Domesticis.  
YORK, Printed by Jo. White, for FRANCIS HILDYARD Bookseller, at the Bible in Stonegate, Anno Dom. M. DC. LXXXVI.   

To the Honourable SIR THOMAS SLINGSBY BARONET.  
Sir,  
I Humbly Present you with a Sermon, which when it was preached, met with such a favourable reception and kind entertainment from some of the Loyal and Judicious Auditors, that they looked upon the Printing it to be of public Use and Advantage, because it might (as they thought) in some measure at least contribute to the Reduction of such of His Majesty's Subjects as have been misled into seditious Practices, and prevent others from falling into the snares of the same accursed Seduction; and accordingly they importuned me to make it as Public as now it appears. And tho' I took some time to consider before I would yield to their Requests, yet when I had once resolved to comply with them, I found no place for Deliberation to whom I should Dedicate it, or whose Name I should borrow to give countenance and protection to it. For the Design of this Sermon, being to promote an holy Fear of God, and a loyal Fear of the King, no Person did, or indeed could occur to my thoughts, whose Patronage could be more proper or useful to a Discourse of this nature, than your own; because You, Sir, are so great an Example of those two necessary and indispensible Duties which are here recommended. Your holy fear of God has been made visible to all who know you, in your constant unalterable Perseverance in the Communion of the Reformed Church of England, and in your zealous Concernment, which upon all just Occasions you express, for its true Interests, and unalienable Privileges, notwithstanding all the Temptations you may have met with either at Home or Abroad, to corrupt your holy Faith and misguide your devout Affections. Your loyal fear of the King has been as evident as the former throughout the whole course of your Conversation, and most vigorously exerted and discovered itself in suitable Effects and a Loyal Behaviour under the most frightful Posture, and discouraging Circumstances of public Affairs, when some were driven from their Duty and Allegiance by dismal Stories, and factious Amusements, and others were wheadled out of it by popular Addresses, and smooth and crafty Insinuations. And therefore, you justly enjoy not only the Estate and Honourable Titles which belonged to your Ancestors, but also all that public Esteem and Reputation with your Prince and Country, which their famed and celebrated Loyalty procured for them. I need go no higher for a Proof of this than to your immediate Progenitor and Honourable Father Sir HENRY SLINGSBY, who persevered in his Allegiance to his Prince, to such a degree of Faithfulness, as made him Resist even unto Blood (not in a Fanatical but Christian sense) and lay down his Life for his Natural tho' banished Sovereign, whom no Terrors or Allurements of a remorseless and crafty Usurper could oblige him to renounce. So that Loyalty seems entailed upon your Family, and looks as if it were your Inheritance as well as your Choice, conveyed in your Blood as well as infused at your Baptism, and descended upon you by your natural as well as spiritual Birth. But however, it is impossible that you should ever departed from yourself or your Duty, while you live in the Communion of the Church of England, and make her Rules the Measures of your Subjection; for she teacheth a perfect, absolute, unlimited Subjection, by teaching all her Members to Obey all the just and lawful Commands of their King, and with patience and resignation to suffer his Censures and Punishments, where they cannot obey. And I do not doubt, but one great Reason among all the rest, why you value and live in the Church of England rather than in any other Christian Society whatsoever, is because her Doctrine and Practices, in point of civil Subjection, are so conformable to those of our Blessed Saviour, and his holy Apostles, who died rather than they would resist those Sovereign Powers they lived under, and who have forbidden all Resistance under the pain of eternal Damnation. And may you long live in the Communion of this Holy Church, to do Honour to God, and Service to your Prince upon Earth; and God out of his infinite Mercy in his due time receive you into the Church Triumphant in Heaven. This is and shall be the constant daily Prayer of  
SIR, Your most obliged and most humble Servant WILLIAM STAINFORTH.   
Prov. 24. 21. 
My son, fear thou the Lord and the King, and meddle not with them that are given to change.  
CIvil Government is the great Comprehensive Worldly blessing; for it is the Foundation of Peace and Quiet, the Spring and Fountain of all those Inestimable Advantages which adorn and felicitate Humane Societies. For without Government there would be nothing but Wildness and Confusion, Rapine and Violence, and all the bloody Outrages of a barbarous and Merciless Inhumanity. And therefore God, who designed the Happiness of man in his Creation, not only implanted in his Nature strong and powerful Instincts after Society, but also took care that he might Enjoy all the intended Blessings and designed advantages of Society by instituting Government for its Support and preservation. This is plain from that Authority and Dominion which God gave Adam over his Wife and all his Natural Descendants, by virtue of which every man, who was born into the World was born in a State of subjection, and Owed Duty and Obedience to him, from whom under God he derived his Natural Being. So that Government began by the Divine Ordination as soon as there were any capable Objects for its Exercise and administration, it being founded in Paternal Authority, which as Families increased and multiplied, grew up to the height and largeness of Imperial and Political Power.  
Now of all the Kind's and Forms of Government, Monarchy is not only the most Primitive and Natural, but the most Complete and Perfect; for as it is most Conformable to the Heavenly Pattern, and nearliest resembleth the Government of God, So it is most Conducive to all those Useful and Beneficial purposes, for which men enter into Societies and for which Government was instituted. This might be proved by showing, that Monarchy has all those real advantages, which any other Forms of Government can pretend unto, without being subject to many of those Numerous Inconveniences and Mischiefs which inseparably attend them.  
And of Monarchies, that which is limited and Hereditary deserves the preference for its singular Value & usefulness. Now by a Limited Monarchy I mean such an One, where the Supreme and Unaccountable Power of the Prince, as to its exercise and administration, is under the direction of stated and fixed Rules (whether Positive Laws or Immemorial Customs) which by a long Train of Experiences have been found to be Just and Equal, and advantageous to the public welfare of the whole Community, and which the King is under all the Obligations of Honour, Interest and Conscience to defend and maintain. In such a Case the People know what they have to trust unto and depend upon, and as they are thereby secured from all the servile fears of an abitrary Oppression, so they have the most powerful Motives even of this World, to pay a cheerful Obedience to the King, and to live peaceably and quietly under his Government.  
By an Hereditary Monarchy I understand such an one, where the Right of Succession is founded in Proximity of Blood, and derived by a Lineal-descent to the next a Kin. And as there is usually more reason to think that Persons of Royal Race and Extraction are more fitted by their Birth and Education, by their Natural Endowments, and acquired Abilities for Empire and Government than others of Ignoble Blood, and mean Breeding, so by such a continued and uninterrupted way of Succession all Vacuums and Interregnums in the Government, and all the Broils, and Mischiefs, and Confusions which arise from Factious Competitions and strive in popular Elections, are prevented. Now it is our Happiness, that we live under a Government thus Qualified and constituted, where the King never Dies, but is immortal in an hereditary Succession; and where the People enjoy all the Property and Freedom which they can hope for, or promise to themselves from any Government whatsoever.  
And therefore with what Joy and Gratitude, with what Praises & Devotion ought we to celebrate this Day, whereon God was pleased to advance our Gracious Sovereign to the Throne of his Royal Ancestors, and notwithstanding the popular Distempers of the Age, and the turbulent Designs of Factious Men, to settle Him in a quiet and peaceful Possession of his Natural and Legal Inheritance. This was an infinite Mercy, a Mercy to which we own our lives, our Peace and the Preservation of whatsoever is Dear and Valuable to us. May this Mercy never slip our of our Minds! May we always remember it so as to be truly and sincerely thankful for it! May we always express our unfeigned Thankfulness by all the proper and just returns of an humble and faithful Obedience, which we own to God and his Vicegerent. And that we may be persuaded to do this, I have made choice of these words of Solomen for the Subject of my present Discourse, My Son, fear thou the Lord and the King, and meddle not with them that are given to change.  
In the former Part of this Text we have the Duties which we own to God and the King enjoined; and both these Duties are expressed by one and the same word Fear: Fear thou the Lord and the King. In the latter part of it we have an useful expedient, or a proper means recommended and prescribed for securing and preserving us in our Duty, meddle not with them that are given to change.  
1. We have the Duties which we own God and the King enjoined us, and both of them expressed by one and the same Word Fear. Now Fear strictly and Philosophically taken, is that Passion or affection of mind, which is wrought and stirred up in us through the apprehension of some Evil or Harm, which Threatens us.  
1st. And what can so reasonably excite and awaken this Passion in us, as a serious and impartial Consideration of God, who in his Nature is infinitely just, and infinitely powerful? for as he is infinitely just, we are thereby assured that he is always disposed and inclined to punish all those, who maliciously and wilfully offend against the Holy and righteous Laws of his Government; and as He is infinitely powerful, we are thereby assured that nothing can resist the Inflictions of his Wrath, or oppose the Executions of his Vengeance, but He can punish and torment any or all his Creatures tho' united in an universal Conspiracy and Rebellion against his Authority, in what kind, and to what degree, and to what duration He pleaseth. So that these things considered, we have infinitely more cause to fear God than all other Being's, which make and fill the Universe; for how can any thing be such a dreadful Being, or such an affecting Object of our Fear as God, when there is nothing but Himself Almighty and Irresistible in Power? This plainly shows, that God can as far out do all other Being's in the Ills and Mischiefs which He can bring upon us, as He exceeds them in the measure & extent of that Power with which He is invested. And alas! what proportion is there betwixt the Power of God, and that of his Creatures? for the power of the Creature is limited and confined, and as it is always under the Control of God, and subject to those restraints, which He shall at any time please to put upon it, so in its freest Exercise, it cannot go beyond those fixed Bounds, which are set to its Nature, and determine the extent of it. But the Power of God is immeasurable and irresistible, and nothing but his own Will can restrain the measure of its Actings, or set any bounds to the Exercise and Operations of it. It extends itself to all things possible, & beyond that nothing can be conceived as nothing can be done.  
Thus you see what grounds there are for our Fear of God and what Stupid and Unthinking creatures we must be, if our minds are not affected with an awful sense and dreadful apprehension of his infinite Power and Majesty. And certain it is, that if the Fear of God was duly established and fixed in our hearts, It would prove a pregnant & fruitful Principle of all manner of Piety and goodness and would have an influence upon our external & visible Actions proportionable to the reception & entertainment which it found in our minds: It would render us infinitely Cautious and Watchful over our thoughts and words and actions, and make us take all conceivable and possible Care that we might do nothing which might be displeasing and offensive to God: It would pull down Our haughty Spirits and bend our stiff necks, and make every thing in us Bow and Stoop to the Divine Authority and readily comply with all the Known Expresses and Declarations of it. It would make us approach the Divine Presence with a becoming Reverence and behave ourselves in it with such Seriousness and Humility and Devotion, as is suitable to the Excellency and Majesty of that Infinite Being to whom we make our addresses: It would make us Honour every thing which has any peculiar relation to God, and put a difference betwixt what is Sacred (whether Persons or Things) & what is common by such particular Respects as are expressive of their Holy Singularity and appropriation. In a word, If we really feared God and lived under an awful Sense of his Being, we should no more dare to provoke his Almighty Justice by breaking any of his Known Laws than we should be willing to be Eternally miserable. And for this very reason the Fear of God is so frequently enjoined us in the Holy Scriptures; & for this very reason the Fear of God is oftentimes put for the whole Sum of Religion, and for all that Worship and Duty which we Owe to God; for wheresoever it is truly grounded and deeply rooted, all the other parts of Holiness and Righteousness will flow from it as from their Natural and proper Principle. For it is impossible for any man to be affected with it, and not feel the force and efficacy of its nature in a perfect subjection of his heart and an entire resignation of his Will to the commands and disposal of God Almighty.  
2. As we are Comm●●ded to fear God, so also to fear the King, and though there is not an equal Reason, yet there is a sufficient one for so doing. For the King is God's Vicegerent and Representative, and is entrusted by him with the Temporal Power and Material Sword for the support of his Authority and Vindication of his Government. God, who has set him upon his Throne for the Good of the whole Community, has furnished him with all those means which are necessary for the attainment of such an excellent end. For He has not only given him Authority to Enact and prescribe Laws for the Regulation of his Subjects, but also Power to inflict Penalties upon such as dare to transgress them. And indeed without such a Power of Coercion all his other Authority would prove lame and defective and insufficient for all those purposes for which it is Ordained. For the Generality of Mankind are not so ingenuous as to be wrought upon by rational arguments & wise discourses, nor to conform to the most prudent & useful Rules upon the bare proposals of Authority; There must be something to work upon their Fears as well as to Convince their Understandings, before they will learn or practise the Duty of Subjection. And though the great & inestible advantages of Order & Government are sufficient Motives to engage any thoughtful and considering Person to Civil Obedience and a regular Submission to public Authority, yet few men consider what is their true Interest, or wherein their greatest Happiness consists, or what are the best and most proper means to attain and secure it, but live incogitantly & carelessly without any other thoughts or reflections, but what their impotent Passions and unruly appetites inspire them with. And therefore it is no wonder, that men generally are so turbulent and seditious in their natures and Inclinations, and upon every provocation & disgust, nay upon every foolish Caprice & Humour so ready to combine in factious designs and engage in rebellious erterprises, and to pull Ruin upon themselves by offering Violence to the Government. But as this shows the Folly & madness of such People, & how little they understand either their Duty or their Happiness, So it demonstratively proves the Necessity of a Right to punish offenders, & of a Force sufficient to execute that Right, in all those who are invested with Supreme Sovereign Authority. For tho' men will not be won to live dutifully and Loyally by the charms of Peace and the Blessings of Obedience, yet they may be constrained and forced to do so by the Dreads and Terrors of Public Authority, and Fear of Punishment will have its effects upon such Obstinate and unruly Tempers, whom the Hopes of rewards can make no impressions upon. For those men who through stupidity and dulness, through Ignorance or Inconsideration have no affecting and lively sense of true Happiness, and Consequently are not to be moved by the proposals & assurances of it to Keep within the bounds & limits of their Duty, yet cannot hinder themselves from being sensible of Pain and Torment, nor so far harden & fortify their Natures against the impressions of Fear, as not to feel the force and Power of that Passion, when they lie under the apprehension of Impendent Ruin or approaching Misery. And therefore as men naturally endeavour to avoid what they fear, so it is necessary that the public Magistrate should be armed with such an Authority as may create Fear in all those who otherwise might be disposed to resist and rise up against Him, that so He may constrain those by the Terrors of His Justice, whom the effects of His Love, Clemency & Bounty could not Oblige to be Subject. And accordingly that men might want no Motives to be Subject to Government, God has armed Kings with an Authority to Threaten Punishments and a Power to inflict them.  
So St. Paul teacheth us, when he tells us that the Magistrate 
Rom. 13. 4.  beareth not the sword in vain, for He is the Minister of God, a Revenger to execute wrath on them that do evil, And this shows, that as we have reason to fear God, so also to fear the King, tho' not in the same degree and proportion. Tho' the King cannot make us miserable to that degree which God can do, because his Power is limited and cannot reach us beyond this Life, yet He has Power to make us so far miserable as justly renders him an Object of Dread and Terror to us. For if we are unruly and disobedient, and will not be kept within the compass of our Duty, He has Power and Authority to do Justice upon us, and inflict such Punishments as are proportionable to the Nature of our Guilts and agreeable to the Prescription of the public Laws. In some Cases He can put Marks of public Infamy and disgrace upon us: In others he can punish us in our Estates by setting pecuniary mulcts upon us: In others he can add a further punishment to that, and afflict us in our Bodies aswell as in our Purses: In others, where the Offence is capital, as all Treason and Rebellion is, He can Taint our Blood, and Confiscate our Estates, and put us to Death.  
So that, if we did but fear the King proportionably to the Evils which he can bring upon us, we should not dare to provoke his wrath, by offending against his Laws: we should not dare to combine and Conspire against his Royal Authority, nor move one Step which has any apparent Tendency either to destroy his Sacred Person, or endanger the dissolution of his Government. And I do not doubt, if the stoutest and hardiest Rebel of them all (always excepting those who are Rebels out of Principle and Conscience) did but frequently and seriousl●●●●…k upon the Axe and Gibbet, and that infamous and untimely Death, which is always the desert, and commonly is the Fate of Rebels, (I say) I do not doubt, but these Reflections would so awaken their Fears, as to Quell their Seditious Purposes, and put a stop to their Factious Designs, and suggest unto them such wise and prudent Counsels, as would keep them Peaceable and Loyal under the best of Monarchies, and the best of Governments. And for this very Reason the Fear of the King is commanded and enjoined us, as if it were the whole of that Duty and Allegiance which we own unto him.  
Thus having Discoursed in short upon those Duties of Fear which we own to God and the King, I proceed to make such Observations as may be gathered both from the Connexion of the Words, and the Order of them.  
1. We may Observe, that Religion and Loyalty have such a close dependence, and strict connexion with each other, that the wise Man puts them both together and enjoins them upon us in such a manner, as if they were but one single indivisible Duty. And certain it is, that however some men may separate them in their internal persuasions, or external professions, yet in truth and reality they are always linked and conjoined, and inseparably accompany each other. And this I shall make appear by showing  

1. That no man can be truly Religious who is not a Loyal Subject.  
2. That no man can be steadyly and immovably Loyal, who is not truly and sincerely Religious.   
1. No man can be truly Religious who is not a Loyal Subject. For what Duty is more clearly and strongly enforced upon us by the Laws of our holy Religion than this of Obedience and Subjection to Kings and Princes? Government is God's Ordinance, and Kings are his Vicegerents, deputed by his Authority, and Armed with his Power to keep the World in Order, Peace and Quietness. And that they may be secure in their Thrones and inviolable in their Persons, and irresistible in their Administrations, God has plainly taught us by the Light of Nature, and the Revelation of his Word, always to bear in our minds such awful regards, & to express in our Carriage such dutiful Respects as are suitable to the Excellency of their Character, the Dignity of their Office, and the Usefulness of their Institution. How numerous are the Texts which might be produced out of the Old and New Testaments to this purpose, wherein the Divine Original of Kingly Power is clearly asserted, a willing Obedience to all their just and lawful Commands is indispensibly enjoined, and all manner of Hostile and Forcible Resistance either of their Persons, or their Authority, is expressly forbidden, and severely threatened? so that if the Truth of Religion is to be judged by those Rules of Duty which God himself has delivered, and if we are not to be reckoned any further Religious than as we sincerely conform to those Rules, it is plain, that a Religious Rebel is as gross and palpable a Contradiction as a Sovereign Unaccountable Subject, and it is in effect to say, that a man lives under the Directions of God's Commands whilst he affronts the plainest Intimations, and violates the clearest Injunctions of the Divine Will.  
It cannot be denied that many have rebelled out of conscience, and taken up Arms against their Natural and Sovereign Prince from an accursed Persuasion, that they were not only allowed but bound by the Laws of God to do so. But as the Nature of things are stated and determined, fixed and permanent, and do not alter and vary with men's Opinions and Apprehensions about them; so no Errors and Mistakes of ours about Religion can either turn that into a real Truth which is a certain falsehood, or convert that into a necessary Duty of Christianity, which either in itself, or in its consequence is an effectual Contradiction to any of its Precepts. Now all Resistance of the Supreme Sovereign Power is plainly forbidden by the Laws of our common Christianity, and therefore Resistance will ever be a sin, tho' we are never so strongly persuaded of its being a Duty, and for the same reason we shall always be so far Rebels against God, as we are Rebels against the King.  
And tho' it be true, that a Conscientious Rebel is very much to be Pitied, because what he does may be owing more to the Power of his Error, than to the Malice of his Will, yet of all Rebels these are the most dangerous to the State and Government: For he who is a Rebel out of Conscience is pushed on to his wickedness, & encouraged to persevere in it by the most Powerful Motives, which can influence & affect humane Nature. For he who is persuaded that his Sin is his Duty, must needs look upon himself Obliged by the Authority of God himself to Commit it, and has all those great and glorious rewards, which are promised to any Christian and Virtuous undertaking, to encourage and animate him to the practice of the Conscientious Villainy. And therefore the Supreme Power can never be too watchful over the Motions, nor keep too strict a hand over the Men of such Principles, whose Faith is Faction, whose Religion is Rebellion, because nothing but a perfect Disability and want of Power in them can ever restrain their Wild and furious Zeal from making Attempts upon the Government and creating disorders in it. These are so many Snakes and Vipers in the bosom of the State, which whilst they are cherished with its Warmth and kindly influences are always endeavouring to Sting it to death, and to Eat out the very heart and vitals of its Constitution, and no Trust or Confidence can reasonably be reposed in them, until they abandon their factious Principles and be Converted to the Truth and the Government by a full and sincere Conviction of their Duty.  
An Atheistical Rebel, may be held from pursuing his factious designs by the Visible terrors of the Civil Magistrate, Or he may be won over to the Government by those secular advantages which his peaceable Compliance with the present establishment may procure for him. Or a Man who is a Rebel against his Principle aswel as against his Prince may consider his Folly and his Gild and repent of it. His Conscience may awaken and recover itself, and arrest him with its dreadful convictions, and by showing him the black Impiety and inevitable danger of his Seditious proceed bring him back to himself and to his Duty, and beget in him firm and invincible resolutions of being faithful to his Conscience and to his Prince, and of never departing any more from the Fidelity and Allegiance which is due to both of them. But there are no grounds for conceiving any such hopes of a Conscientious Rebel; for he is under the possession and Conduct of a Principle, which is too strong and powerful for any Earthly Motives or Secular Considerations; and all those Engagements to Loyalty and Civil Subjection which have relation to another Life, through the Malignity of his Error & the Corruptions of his conscience are made to minister to his Rebellious purposes, and to cherish & Encourage him in his most Furious & Zealous executions of them. So that nothing but perfect despair & an absolute Incapacity of Harming the Government, can ever withhold a Conscientious Rebel from disturbing the Peace and endeavouring the Subversion of it. And therefore nothing can be more Reasonable in itself, nor Useful to the Public, nor Prudent in our Governors, then to take all due care, that those may never have any means nor opportunities of Embroiling the Quiet and shaking the Foundation of the Government, who look upon it as a point of Conscience and as a part of Religion to be always prepared and always resolved to endeavour the Confusion and Destruction of it.  
But what Monstrous Illusions and Diabolical Infatuations must they lie under, who think Resistance of Sovereign Power in any case or upon any account whatsoever to be a Duty of Christianity, or the Dictate of an Enlightened Conscience! Who persuade themselves that they are obedient to the Impulses of God's Spirit in resisting the Authority of His Vicegerent, and are promoting the Honour of his Government in pulling down the Ordinances of his Providence! For such are Kings, who are set upon their Thrones by God's Authority and appointment, and in an especial manner bear the Impress and Character of his Divinity upon them, For God himself tells us, That by him Kings Reign, and St. Paul saith, There is no Power but of God, and the Powers that be, are 
Prov. 8. 15. Rom. 13.  ordained of God, and that the Supreme Magistrate is the Minister of God; and that no Resistance may be made to his Authority nor any Violence offered to his Person, He tells us, That we must be Subject to him not only for wrath but Conscience, and that they who resist, shall receive to themselves Damnation. And the Example of Our Blessed Saviour and the Behaviour of his Holy Apostles, and the Practice of the Primitive Christians were conformable to this Doctrine; for they never disputed the Lawful Commands of their Governors, Nor denied active Obedience to their Prince, when it was consistent with the indispensible Duty which they Owed to God. And when the Commands of their Prince were unreasonable and unjust, and could not be complied with, without violating their Consciences, and offending God, they neither opened their Mouths in derogation of his Honour, nor lifted up their hands in defiance of his Authority, but with an admirable mixture of Meekness, and Patience, and Charity, suffered when they could not obey, and bore the Punishment which was inflicted. And they who give any other Accounts of the Doctrines of true Christianity, or of the Practices of its Primitive and Orthodox Professors, do foully misrepresent the one, and injuriously belly the other, and are as malicious Enemies to the Honour and Interest of our common Christianity, as they are to the civil Authority of Sovereign Princes. For Christianity is not only the most Pure, but the most Peaceable and loyal Institution which ever was set on foot in the World; It guards the Thrones, and secures the Persons, and supports the Authority of Princes with such strong and powerful Defensatives, that no man can break through them but at the utmost peril of his Immortal Soul, nor without incurring the Penalty of eternal Damnation. And therefore every man ceaseth to be a Christian, when he commenceth Rebel, renounceth the Cross of Christ when he sets up a Standard against his Prince, and has as little of true Religion as he has of Christian Loyalty in him.  
2. No man can be steadyly and immovably Loyal who is not truly Religious. And this must needs be so, because no men but such as are truly Religious, are governed by a Principle, which prompts them to a constant invariable Uniformity of dutiful Respect and Loyal behaviour towards their lawful Sovereign.  
An Atheist who denies the Being of a God, and a Profane Person, who lives without any fear of his Power, or regard to his Laws, are equally under the Dominion of Sense, and the Government of its Appetites, and are only swayed by such Considerations as have respect to their temporal and Earthly Felicity. Their Heaven is upon Earth, and they neither look nor wish for any other Joys than what arise from the Indulgence and Gratification of their sensual Affections. So that such men can have no other Motives to be Loyal, than what the present Interests of this Life furnish them with. For the considerations of God and Religion being laid aside there remains nothing but the good things of this World to affect them with, and determine their Resolutions; and therefore such men cannot be Loyal any further, than the Hopes and Fears of this World will give them leave to be so. Indeed it cannot be denied because it is matter of undoubted Experience, that many Profane and Immoral men have behaved themselves with great Bravery of Spirit and Constancy of Resolution in the Service of their Prince, Followed him in all the changes and revolutions of his fortunes, stuck by him in his Extremest Necessities and worst Condition and exposed their Lives and Fortunes to the Utmost hazards for the defence of his Person and preservation of his Government. But what of all this? the Evidence of this Experience and the certainty of this Fact does neither destroy the truth of this Position, nor rebate the force of my reasoning about it. For if all this Loyal behaviour did not proceed from an affecting sense of that Duty which we Own to God, nor from a Conscientious regard which we ought to have for all his Institutions, If it was not the effect of a virtuous choice, the result of pious and Religious considerations, It can be ascribed to nothing but a casual & contingent Principle, such a Principle as might indifferently have made them false Traitors, or faithful Subjects, and consequently their Loyalty was not so much their Virtue as their good Fortune. And therefore I think it no wonder at all, that some men who gave great Proofs of an Unshaken Constancy, and invincible Courage in the Cause of our late Royal Martyr, should desert their former Professions, and in some late juncture of Affairs give shrewd suspicions of a turbulent and seditious Spirit, of malicious and spiteful Designs against the Person and Authority of their Prince. For all this may be easily supposed and accounted for, without supposing any change in the Men: The men & their Principles may be the same that ever they were, and though they exert and discover themselves in different and contrary Effects, yet this contrariety of Appearance and Operation is consistent with the influence and efficacy of the same Numerical Principle which works contrarily according to the change of Seasons, and the Alteration of Affairs, and the Variation of their secular Interests and the different Apprehensions, which they may have of the most likely Means to promote and secure them. Formerly they might think it their only Interest to uphold Monarchy and defend its Inseparable and undoubted Rights, against all the Rebellious Invaders of it; and this Consideration might reasonably enough engage them on the King's Side, and keep them close & Firm to his Party. But of late they might alter their Thoughts as to the most probable Methods, both of preserving and improving their secular Interests, and persuade themselves, that there was no such likely way, both to save their own Stakes, & win those of others, as by unsettling the Government and overturning its fundamental Constitutions; and what difficulty can there be in believing that the same Principle which formerly made them Loyal, should under such Circumstances intoxicate them with the Spirit and Frenzy of Sedition, and engage them in such licentious Courses as apparently tended to the Ruin of the King, and the Destruction of his Government? Alas! nothing can be more clear and evident from the Nature of the thing, than that a man, who is a mere Politician, and whose only Principle is worldly Interest, and who governs all his Actions by such Maxims and Rules, as that suggests unto him, can never be faithful to any Party whatsoever any longer than he Judges it to make for his Interest to be so; and therefore when he observes his Interest to lie another way than in that in which he has already proceeded, the Principle by which he is guided, will oblige him to take new Measures, and put on quite different appearances, to change sides, and act directly contrary to his former undertake.  
But now a Man who is inspired with the Spirit of true Christianity, who understands his Duty to his Prince, as it is taught and laid down by his Blessed Saviour, and is resolved to practice according to those Measures and Rules of Subjection, which the Gospel has Established; such a man can never be any other thing than the most faithful and loyal Subject in the World. For as the Rule by which he is guided, will not allow of any thing upon any account whatsoever, which is either inconsistent with the true Honour, or destructive of the just Authory of his Prince, so the Principle by which he is acted, will not suffer him to decline from his Rule, but when all other Motives fail, which are of an inferior and worldly Consideration, this alone will keep him firm and close to his Duty. For as the Gospel is his Rule, so Conscience is his Principle; and as the Obligations of His Rule do not rely upon any Humane Authority, so the Force of his Principle does not depend upon any earthly Respects, but derives its Power and Efficacy from the inviolable Authority of God, and those infinite Motives of eternal Bliss, and eternal Misery, upon which God has Established his Laws, and enforced their Observation. And therefore a Man, who is loyal for Conscience sake, and upon Christian Principles, will always be true and faithful to his Prince, however things go in the World: His Loyalty is built upon a Rock, an  Foundation, which can neither be undermined or shaken by any Accidents or Changes whatsoever.  
2. We may observe from the Order of the Words, that though we are to fear both God and the King, yet we are in the first place to fear God, and then the King. God is the prime and principal Object of our awful Regards, and after Him Kings are to be reverenced by us. And indeed there is the same Reason why we should fear God before Kings, that there is why we should fear him at all. And this I shall make appear to you, whether  
1. By Fear, we understand only the Natural Passion of Fear, as it has something dreadful, whether Person or thing, for its Object.  
2. Or whether by Fear we understand all that Duty and Obedience of which Fear is a proper & efficacious Principle.  
1. If by fear we understand that natural Passion, which has something dreadful for its Object, even in this sense God is to be feared more than Kings. For the Reason of all Fear is a Power to hurt and annoy, to afflict and torment us, and our Fears of any Object increase proportionably to the Measures and Degrees of Power, which we conceive to be in it. Now God upon this account must necessarily be the Supreme Principal Object of our Fear, because He only is Omnipotent and has Power to punish and undo us, not only beyond what Kings can inflict, but infinitely beyond what the united force and strength of the whole Creation can reach unto. And therefore Kings and Princes, who may think themselves so secure as not to fear man, have yet reason in Common with all their Subjects to fear God, because they are no less subject to his Power, nor less accountable to his Justice than the meanest man upon Earth. And accordingly it is the Psalmist's Advice unto them, Be wise now therefore O ye King, be learned ye that are Judges of the 
Psal. 2. 10, 11.  Earth, serve the Lord in fear, and Rejoice unto him with reverence. So that God is terrible to those who are terrible to others, and justly expects that even Kings, who are feared and honoured by their own Subjects, should pay Him the Homage of their Fear, and the Tribute of their Reverence, But there could be no ground for this, except God exceeded Kings in Force & Power and had Strength to subdue and chastise them, and to make them feel the Effects of his Wrath whensoever they should Violate the Laws of His Government.  
And therefore, if ever it should fall out, that God & Kings should be Competitors for our Fear, by requiring contrary and repugnant Duties, so that in such Circumstances we could not fear the One, without despising the Other, Our Blessed Saviour has plainly resolved the Case by bidding us not to fear those, who only can kill the Body but to fear 
Math. 10 18.  him who after he hath Killed hath power to destroy both body and Soul in Hell. And the reason upon which our Blessed Saviour determins the supposed Case, is such as can never be answered; for it is taken from the vast difference and infinite inequality, which is betwixt the respective Powers of God and man who contend for our fear. For he shows Us that the greatest Kings and Potentates can only destroy the frail perishing part of us, our Bodies; & when they have done that, there's an end of their Power, they can do no more; but God can not only do that, but infinirely more; He can kill our Bodies, and after that destroy both Body and Soul in Hell.  
Let the Consideration of this than awaken our fear of God and affect our Minds with such a sensible dread of his Almighty Being, which no threaten or Persecutions of evil men for the cause of Our Holy Religion shall ever be able to Obliterate or Extinguish. For as such fear is infinitely reasonable, so it is infinitely necessary. For our Obedience will always follow our fears, and we shall adhere to the Cause of God and persevere in our faithfulness to him according to the awful conceits and apprehensions, which we bear in our minds of his Infinite and Irresistible Power. For if we fear man more than God, it will always be in the Power of man to make us Apostates, Idolaters and to Bowdown to any thing which they shall set up for the Object of our Religious Worship. But if we fear God above man, no human threatening, no worldly Terrors will be able to make any sinful impressions upon us, nor ever prevail with us to make shipwreck of Faith and a good Conscience, and both these we ought to keep entire and inviolate in despite of all the allurements and terrors of this World to the contrary. For,  
2. If by Fear we understand all that Duty and Obedience, of which fear is a proper and efficacious Principle, then in this sense also we ought to fear God more than Kings. For Obedience has relation to Authority, and the Obligations to its performance proceed entirely from their Commands, who have Authority to determine and prescribe the Instances of it. And nothing can be more plain than that the highest Authority must create the highest Obligations to Obedience, which are impossible to be dissolved or weakened by any inferior and subordinate Authority. Now God is the Supreme Sovereign Lord of the whole Universe, the Fountain and Original of all that just and Lawful Authority which is exercised in it. And therefore as Kings have no Authority but what they have received from God, so they can have none against him, none but what is subordinate to His, and which no further Obligeth, than as the expresses of it are consistent with those of the divine Will. So that all the Powers of the World cannot abrogate or cancel the Laws of Heaven, nor discharge mankind from that Duty and Service, to which they direct them. For to suppose otherwise is to suppose, that Kings do not Reign by God, but that God Reigns by Kings, that Kings are not Gods Ministers, the subordinate Instruments and Deputies of his Providence but are Invested with a Paramount Power, with an Infinite, Boundless Unacountable Jurisdiction not only in respect of their own Subjects, but also of God himself. But what is this but to divest God of his Legislative Power, to Pull him out of his Throne, and wrest his Sceptre out of his hands, and to make Kings Gods in the highest Sense and most absolute Notion of the Word? for this must needs be so, If God's Authority be so precarious as to depend upon the wills of Princes for its Obliging Power and Virtue. But this is so foolish and blasphemous a Conceit, that nothing but the mention of it is necessary for its Confutation. And therefore tho' it is an Infinite Mercy when Kings are Nursing Fathers and Queens Nursing Mothers to the Church, when the true Religion is encouraged and protected by the Civil Powers of the World, and the Doctrine of the Gospel are adopted and incorporated into the Laws of the Kingdom, yet if ever it should happen that Kings should command what God hath forbidden, or forbidden what God has Commanded & that under the severest Penalties which are possible for them to contrive and inflict, it would be both our Duty and our Interest to persist in our Christian profession, and to suffer all the Torments, which Human Nature is capable of feeling, rather than Violate the unalterable Laws of God by any sinful Compliances with the unlawful Impositions of Man. For the Nature of saving Truth and the fixed Methods of Eternal Salvation depend not upon the will of Man but of God, who only has Dominion over our Consciences, and will bring us to Eternal Bliss only in the way of his own appointment. And therefore whensoever the Commands of Men shall thwart and contradict the Laws of God, let us remember that in such cases (as we value the Eternal happiness of our immortal Souls) we must obey God rather than Man: But then we must remember too, that as in such Cases it is the Will of God, that we should not obey the Commands of men, so it is also His Will that we should not resist their Authority, nor rise up in Rebellion against them. For the Power of the Sword, both by the Laws of God and Man, is the Sovereign's peculiar Right, and no man can make use of it without His Command, or against His Authority, without making himself Obnoxious both to Humane, and Divine Vengeance. And therefore in all Cases where we cannot obey the Laws of Man, without offending God, we must patiently suffer their Wrath, and meekly submit to their Coercion.  
This is the Doctrine of the Gospel of Jesus Christ, and this is the Doctrine of the Reformed Church of England, which She has reason to Glory in beyond all other Churches of what Denomination soever, because none beside Herself (which I know of) do Teach the Doctrine of Nonresistance, and Passive Obedience so plainly and fully, so free from all Ambiguities and Reserves, from all Exceptions and Limitations. May we all Adorn our excellent Church, by living conformably to Her holy Doctrine in all things, and then I am sure we shall Convince the World, that we both Fear God and the King, by giving unto God the things that are Gods, and unto Caesar the things that are Caesar's.  
FINIS.