ALL the Rules of Religion are design'd to promote the Happiness of Mankind; and this we may very reasona­bly believe of them, since they were all contriv'd by that Good, and Just, and Wise Being who created us. Those Laws which tend to form us into orderly Societies, and direct the Behaviour of Men towards one another, if they were universal­ly observ'd would certainly produce all that Advantage and Happiness which can be deriv'd from Society, and Communion with one another. While we perform what is made our Duty towards other Men, this is not only for their Good and Advan­tage, but tends to our own too. As it is for the benefit of the World that the Great Universal Governour, the Lord of Hosts, has appointed Governments among Men, and this, as the Apostle says, is an Ordinance of God for Good; so 'tis for the Benefit of the World that those Governments be duly Honour'd and Obey'd. This is not only to the Advantage of those that govern, but also to theirs who are govern'd. And, most certainly, a Man may, [Page 2] out of Love to his Country, and from a hearty Concern for the Welfare even of the People urge them, as the Apostle in our Text. does, to Honour the King.

I shall therefore in this Discourse propose what Honour must be paid to the King: and offer those Arguments which ought to induce us to it.

We have in this Text an evident and express Comand to Honour the King: By the King is meant the Person or Persons who bear and execute the supream governing Authority of whatever Nation. The Precept here supposes a single Person, because the People whom the Apostle wrote to were under such a sort of Government; but it does not at all oblige or require that all Government should be manag'd by a single Person.

The Duty of Subjects to the King or Governour is comprehend­ed here under the same Word which directs the Behaviour of Children towards their Parents in the fifth Commandment: Of which Command this Precept in our Text is a Branch. The Sep­tuagint translate the Hebrew Word in that Command by the same Greek Word which the Apostle uses here: And the Apostle Paul expresses that which is required by the Fifth Command, by the same Word which the Septuagint use, in Eph. 6. 2. From what is re­quir'd, then, in several Places of Scripture to be paid by Chil­dren to their Parents, we may learn how the Civil Magistrate is to be Honour'd: And as Children must reverence and respect, must love and obey, must assist, and cherish their Parents, as there is occasion, so must Subjects demean themselves towards their Prince. It seems very well said by some Learned Men, That there is a pe­culiar Fitness and Propriety of Speech in using the Word Honour in that Command rather than Love or Fear, though our Parents are to be lov'd, and also reverenced or feared: Because, say they, He that Loves, does not always reverence and observe; And he that Fears does not always Love; but he that Honours doth both Reverence and Love. It is the best general Account, then, that we can give of the Meaning and Extent of this Precept to say, It includes all that which a reverential, respectful Love, or a kind and loving Reverence does require, and would exercise it self by. [Page 3] This I shall now represent, as well as I can so briefly do it, in the following Particulars.

1 The Subjects must acknowledge and allow all that Authority and Power in the Prince which of Right belongs to him. This, I think, is of it self very evident to be included in the Command to Honour the King. And that it does belong to it, Solomon intimates in those Words, My Son fear thou the Lord and the King, and meddle not with them that are given to change, Prov. 24. 21. We must nei­ther in Principle deny, nor in Practice oppose or contradict, nor any ways endeavour to undermine or lessen the Authority which belongs to the Governour. We must treat him with Respect as a Superiour, and prefer him and his Interests before our selves, and our own. Every Subject must esteem him superiour to himself; therefore all must esteem him superiour to all. If he be higher than every Part of the Community beside himself, he is higher than the whole. It is a dishonourable Opinion of the Governour to account him a Servant of the People. Though a good Prince will (as we to our Comfort find at present) entirely give up himself to promote the Happiness of the People under him, as if he were their Servant; yet no good Subject who duly reverences the King will account him so. His Servants we are to whom we Obey: If he then be a Servant to the People he is bound to obey them, and then they are superiour to him, not he to them. But this is a Contradiction to Authority and Government: To go­vern is the Office of a Superiour, and the Exercise of Authority, but a Servant, as such, is subject to Authority, and does not bear it: They who would have the Prince accounted the common Servant would themselves be esteem'd the uncontroulable Masters of the People when they are but in the Service of the Prince: Ac­cording to the true Character of Pride, which is always disposed to deny and with-hold the Honour due to another, and to assume also more than is due to it self.

And if the Honouring of the Governour requires that we do as­scribe and yield to him all that Authority and Power which of Right belongs to him; it manifestly forbids all Endeavour to make it less than it is. As due Reverence and Love must give all [Page 4] that Authority which the Law and Constitution of the Govern­ment allows; so it must be far from endeavouring that this should allow less than it does. It is Irreverence to invade his Right against Law, and also to invade the Law it self which establishes it. There is in both these things an Opposition to his Authority, and a manifest Contradiction to the Subjects Duty: They both proceed from an irreverent, undutiful and rebellious Disposition of Mind. The one Sort of Wickedness is like that of a Thief or Robber, who deprives a Man of the Possession of his own: The other is that which the Holy Scripture curses under the Name of Removing a Neighbour's Land-mark. And it is very evident that this Wicked­ness is the worst of the two, and much the greater Wrong to a Neighbour. The former invades the Possession, this the Right; the one takes away the present Use, the other endeavours to de­prive him of the Use of it for ever: The one takes but the Crop, or a Part of it, but the other takes away the Land too. Nor does it at all lessen the Guilt of this later Case, that the Consent of the Prince is gain'd to the Diminution of his Authority. There may be such a thing as a forced constrain'd Consent; as when a Man invaded by two Evils, one of which he must needs suffer, there­fore chuses the least. A Prince may be brought into such Straits as to find it necessary to let go a Part that he may not lose the whole. But it is a guilty thing to impose upon him in such a Ne­cessity. As it is an Injustice to impose upon the Necessity or Igno­rance of an equal or inferiour Neighbour in our Dealings with him: So 'tis Injustice together with Irreverence to impose thus up­on the Necessities of a Superiour. But especially is it guilty to bring the Prince under such Necessity, and then to make use of it against him, which is the usual Method of those who seek to un­dermine and lessen his Authority. Their Policy is, to find out Ways to bring him to the Danger of losing his Crown, perhaps to a foreign Enemy, and then to with-hold the Assistance necessary to the Defence of it unless he will part with some of the Jewels of it to them, which is certainly contrary to the Honouring of the King.

In due Reverence and Honour of the King we must ascribe and yield to him all that Power and Authority which is his Right and Due: And we must be directed to determine what is so by the Law and Constitution of the Government we are under, which is as it were the Land-mark or Boundary of Right between one and another through the whole Community: And to know what the Law and Constitution allows, we must learn this from those who are Professors of, and Learned in the Laws. And if they happen to differ in their Opinions of the matter, so as to ascribe some of them more, and some less Authority and Power to the Prince; a reverent and dutiful Disposition of Mind, which is desirous to give all that is due, will follow those who ascribe the more: But those who want a due Reverence for the Prince, and are rather de­sirous to yield him as little Authority as they can, will be sure to follow those that ascribe the less: Which is certainly a Transgressi­on of our Duty in this Matter, and that which no tender Consci­ences will allow.

2. To Honour the King or Governing Power includes and requires Obedience and Subjection to his Laws. If we own his Authority in Word and Principle but do not obey his Laws we deny it in Pra­ctice. This therefore must needs be included in the due Honour and Reverence of him. As it is an Exercise of Authority to make Laws, so 'tis an Instance of acknowledging that Authority to obey, and be subject to them. We are bound to this by the Law of God which says Let every Soul be subject to the higher Powers, Rom. 13.

If his Laws are manifestly contrary to the Law of God, and so they cannot be actually obey'd; yet we must preserve a humble and submissive Disposition, and quietly suffer the Penalties which are imposed upon us by Law. This is that which the Apostle Peter commands, 1 Pet. 4. 15. Let none of you suffer as an Evil Doer or as a Busie Body in other Mens Matters, but if a Man suffer as a Christian let him not be asham'd. The Apostle intimates there would be occa­sion for them to suffer as Christians, or meerly for being such; which could come to pass by no Law but a very contrary one to the Law of God: And he exhorts them, however, to suffer meek­ly and patiently, if this should be their Case, according to the Ex­ample [Page 6] of our Master Jesus. And if we must patiently and qui­etly bear the Penalty of evil Laws, this forbids the doing any thing contrary to the Reverence and Honour of the Prince to get rid of those Laws. It forbids the murmuring against him, the reviling of the Magistrate, the Endeavour to lessen his Reputation and Esteem among the People, and the making Parties against him in order to byass and constrain him to alter those Laws: This is the Spirit of Faction which is undutiful, disobedient and rebellious. If the Prince cannot be fairly and dutifully perswaded, the Subject must not endeavour to force him, to alter even an unjust and wicked Law.

Without doubt the Magistrate has Power to make Laws in mat­ters left indifferent, and which are not expresly and particularly determin'd in the Law of God. All the best and most religious Governments of the World have understood so, and practised ac­cordingly; and it is a new and false Opinion which holds the con­trary. If the Magistrate can command nothing but what is com­manded in the Law of God he can make no Laws at all, has no Legislative Power, but all he has to do is to enforce and put in Ex­ecution the Laws of God. This Principle certainly takes from him part of his Authority and Right: And it is very apt in its Nature and Tendency to rob him of the rest too. It is commonly seen Iodg'd in a proud and disobedient Spirit: It makes Subjects more ready to dispute than to obey. It easily finds Pretences to refuse Obedience, and so encourages to refuse it whenever a Man's Lust or Humour, or ill-placed Interest inclines him to do so. It requires the Magistrate to make Laws, not according to the Light and Wisdom and Justice or Goodness of his own Conscience; but will have them made according to the Darknesses and Mistakes, the Self-Love, the Malice, and Perverseness of theirs. It is eager and fierce for a great Liberty of Conscience to be allow'd it self, but will allow none to the Governour. It is a very common Effect of this Principle in Men that it with-holds them from Subjection and Obedience to the Magistrate in many things which are command­ed by the Law of God. As it is no wonder if Evil produces Evil and an Errour betrays a Man into a Sin. Let us know that while [Page 7] we are mightily afraid of obeying the Magistrate too far, we are very liable to be betray'd, by the Subtilty of the Tempter and the deceitful Wickedness of our own Hearts, into the not obeying so far as we ought.

Under this Head is included the Obligation to pay readily and faithfully the Taxes, Contributions, and Customs which are esta­blisht by Law. This our Saviour enjoyns when he says, Render to Cesar the things which are Cesar's: And the Apostle in like man­ner requires that we pay Tribute to whom Tribute is due, Custom to whom Custom, as well as Honour to whom Honour is due. We must obey these Laws as well as any other: And should account these of singular and eminent Importance; because these provide the necessary Supports of the Government, and the Sinews as it were of all Administrations, and Actions for the publick Welfare.

3. The Honour of the King requires and includes a candid and respect­ful Censure of his Government and Administrations. We are bound to put as good an Interpretation as the thing will bear upon the Actions of every Neighbour. Justice requires this, because 'tis according to that great and excellent Rule of Equity, That we do to others as we would they should do unto us. And true Love or Chari­ty requires it too; which is always ready to think as well of eve­ry one as it can. Therefore the Apostle gives it this excellent Cha­racter (1 Cor. 13.) Charity thinketh no Evil. A true Reverence for any Person, too, will make us think respectfuly of his Actions; it will be ready to Honour them as well as the Person that does them. And the Honour of his Actions is to account them Just and Wise and Good. This therefore we ought to believe of the Admi­nistrations of the Magistrate, when there is not very evident Ap­pearance of the contrary; this we ought to believe always when they are capable of such an Interpretation. We must neither ha­stily condemn his Actions nor groundlesly suspect his Designs. These things the Scripture evidently binds upon us by such Dire­ctions as these; Curse not the King no not in Thought: Thou shalt not curse the Gods nor revile the Ruler of thy People (Exod. 22. 28.) which Place of Scripture the Apostle Paul enforces (Acts 23. 5.) when he confesses his Errour in having spoken too sharply and irre­verently [Page 8] of the High Priest, before he was aware, and says, It is written thou shalt not speak evil of the Ruler of thy People. The Apo­stle Jude puts it among several very ill Characters of a sort of Men, which infested and disparaged the Church in his time, that they did speak evil of Dignities. It is contrary to Reverence and Love to invent Disparagements of the Magistrates Actions, to study to find Faults in them: And it is the same ill Disposition full of Malice and Pride to be very ready to receive such Imputations, to seek and hunt after them and take Pleasure to hear them: And it is much more so to spread and publish dishonourable Reflections, to foment and cherish Suspicions and Jealousies in others: As we ought to reverence the Prince our selves, so we ought to promote the Re­verencing of him by others.

The due Honour and Reverence of the Prince requires that we do acquiesce in his Administrations when we do not know the par­ticular Grounds and Reasons of them: It may be many times un­fit that the People should know all the Reasons of State upon which the Governour acts, especially when it may be supposed there are some Enemies of the Government among the People; and no Man is capable to make a right Judgment of an Action when he does not know the Reasons and Circumstances of it.

We must not presently condemn those Undertakings of the Prince as foolish or ill managed which do not succeed well. Success is in the Hand of God and he gives it where and when he pleases: And, to teach Men to acknowledg and depend upon his Providence, he sometimes gives it to weak and foolish Endeavours and Designs, and sometimes again he denies it to the best and wisest. It is often seen (as the wise Man says) that the Race is not to the swift, nor the Battel to the strong, nor Bread to the wise, nor Favour to Men of Skill. When the Undertakings of the Governour for the publick Good have not their desir'd Success, it is more just and reasonable that the People blame themselves, than that they should blame or censure him: They may justly suspect their Offences of Almighty God do provoke him to give Disappointments to wise and well manag'd Designs, when these do not evidently appear to be other­wise. And I doubt not it may be said the Sins of the People may [Page 9] occasion the Errour of the Prince when he does err: To help themselves therefore, in both cases, their best Course is to abstain from murmuring against the Prince, and humble themselves be­fore God, and to search out and forsake the Evil of their Doings. Their irreverent and undutiful Behaviour to the Governour under such Circumstances would but add Sin to Sin, and be likely to pull down upon them more of the Wrath of God.

Further, As the Honour of the Prince forbids that we despise or condemn him for ill Successes, so it forbids us to envy or grow jea­lous of him for great and happy ones. True Reverence and Love wishes his Prosperity, and delights in the Encrease of his Reputation and Glory: But these are the common Practices of proud Men, and those that are rebelliously disposed; if the Prince does not suc­ceed well, to despise and condemn him, and if he does, then to grow envious and jealous of him. It is utterly contrary to our Duty to entertain groundless Jealousies and Suspicions of the Go­vernour, or to think that if he grows great enough to do Mis­chief, therefore he will do it. It was the barbarous Injustice of the Common-wealth of Athens, that if any excellent Person among them had recommended himself to the general Esteem and Love of his Country by great and brave Actions done to the Honour, and the Interest of his Country, they would reward his good Ser­vices by banishing him from his Country. They would fear he would do harm when they thought he might have Power to do it, though he had done nothing but Good. And that he might not wrong his Country, they would be before hand with him, and would wrong him. This becomes no Policy but that of wretched Heathens who knew not the excellent Rules of Justice and Cha­rity which our Religion affords, and is the grossest Contradiction that can be to the Rules of Christianity. This bids us not return evil for evil receiv'd; and therefore much rather requires also that we do not resist or repel evil with evil; much rather then must it further require that none do seek to repel the Evil which is but only suspected, by doing that which is certainly evil. But these Men are for doing Injury to prevent their receiving and suffering such Injury as they unjustly and groundlesly fear. Thus they [Page 10] wrong the Prince while they unjustly fear him; they unjustly hate, of necessity, while they unjustly fear him; and they unjust­ly undermine his Power to prevent his doing Mischief while they unjustly fear he will do Mischief: Such a Heap of Wickedness and Guilt does causeless Jealousie load it self withall.

It is a certain Sign and Discovery of an ill Man to be full of groundless Jealousies and Suspicions of others. The common Cause of such things where there is no good Appearance to ground them upon is only this; that such Men are conscious to themselves they should be what they suspect another will prove in the same Circumstances: They evidently betray their own Heart, and Thoughts in the Case, and shew that they do not think them­selves to have Honesty and Vertue enough to avoid such Wicked­ness in such Temptations and Opportunities. And though they make mighty Pretences and a great Shew, of Watchfulness and Care for the Publick Welfare, they give all wise and good Men Ground to be very jealous of them, and to wish none such may ever have any Share in the Government.

4. The Honour of the King requires and includes the yielding him readily all the Assistance we can in his Administration and Government. every one must endeavour to promote his Affairs and Under­takings according as their Stations and Conditions will allow. We should consider him engag'd in seeking the publick Welfare which certainly deserves, and we may easily believe will con­stantly rquire the publick Assistance. As Reverence and Love will charitably believe his Administrations and Designs aim at the publick Good, so it must needs be that such a Disposition will be ready and forward to assist and promote them, it will do it very freely, and with a good will, and therefore with all its Power. But Jealousie and Pride set themselves to entangle his Affairs, and frustrate his Designs and Endeavours. They are glad to have something like a seeming Ground to revile and reproach him, and of a Colour for spiteful Accusations and Slanders; and be­cause they have a mind to blame him they set themselves all they can to hinder him. When they slowly afford him the necessary Assistance, they accuse him as the Cause why the Work is no [Page 11] sooner done. They will not do their Duty, but study Excuses to put it off or delay it, that they may disable him for the doing what is his, and then accuse him as weak, or negligent, or ill-designing.

If all are bound in their several Places to assist the Governour as well as they can, then are they also bound to esteem, and assist his Officers and Instruments, and those that assist him. He that loves and performs his Duty himself, in his Place, will be well-pleased with another for that he does so too. But they that hate and design against the Prince, will also set themselves against his Instruments, and such as serve and assist his Undertakings. Those that set themselves against his Officers and Ministers, immediately, do many times ultimately design against him: They are their Enemies because they serve him faithfully and to good Effect. They would not have his Under­takings prosper, and therefore hate and oppose those who endea­vour that they may prosper: And that none may help him they will industriously find out Ways to discourage those that do, and to disable those that would do it. Some set themselves against Ministers and those that assist the Prince out of Envy against them, or out of Covetousness or Pride. They hate to see others have the Profits, or the Honour of serving the Prince which they would fain possess themselves: And the Humour comes to that Degree of Wickedness that they had rather such good Service, as others do, should not be done at all than that their Neighbour, and not themselves, should have the doing of it, which certain­ly demonstrates they have more Self-love, than they have of Re­verence for the Prince or Love to their Country.

We ought to assist the Government all we can, though we could expect no particular Advantage to our selves from what we do: Contenting our sel [...] with our Share in the publick good which is promoted thereby. We should assist the Gover­nour to our own Loss, if that Loss be but small, and what may be easily born, though we are not particularly commanded to it by the Prince, when the Exigence of publick Affairs seems to re­quire it, or the Advantage to the publick would be very great, which would come by such Assistance. A Certainty of a small [Page 12] Loss should not discourage a Man from publick Service, much less may a meer Possibility do it, or a very distant Probability of suffering it. And then the meer Love of our own Ease or the Desire to attend only our own particular Affairs will not excuse us from the Service of the Publick and the Prince. When the Prince needs our Assistance, and commands it, no Hazard that we shall run, or Loss that we may sustain by it will allow us to with-hold it. Therefore 'tis the constant Stile of good Subjects when they profess a due Readiness to assist the Prince, that they will stand by him with their Lives and Fortunes.

These are some and perhaps the chief of those Matters which are contained in this Precept in our Text, to Honour the King. Now this excellent Precept, though, like all the rest of the di­vine Commands, it is wise and just and good in it self, yet it meets with as much Opposition and Averseness to it in the Heart of Man as any besides. It is in the Nature of all Wickedness to decline, and abhor Government and Subjection. It naturally says who is Lord over us, and hates to be conttroul'd: So that 'tis inseparably belonging to the Corruption and Pravity of humane Nature to be loath to be governed. Besides, Pride is the most common Vice of corrupted Nature, and that which is for the most part, dearest to it, and the last that is cured. And Pride loves, indeed, to receive Honour, but does not care to give any. It makes a Man think he never receives enough; but it makes him think, too, that the least Measure is enough to give: It is no wonder, then, if Humane Nature needs to be exhorted to such a Duty as this.

I proceed, then, to the second Part of the Discourse propos'd; which is to urge the Practice and Performance of this Duty, as it has been stated: And there are these Considerations following which require it of us, and ought to move us to it.

1. We must know that Magistracy and Government is an undoubt­ed Ordinance and Institution of Almighty God. It is the Will and Ap­pointment of Heaven that all Nations should have some Govern­ment and Order among them: That some one, or more, should have Authority to rule, and the rest should reverence, love, and [Page 13] obey that Authority. He has establisht this Order to enforce up­on Mankind the Laws of Piety and Vertue: To Influence to­wards the keeping up those Vertues in the World, which he re­quires Men should glorifie, and honour, and acknowledg him by; and those which are necessary to render them easie, useful, and comfortable to each other. And he knows very well how necessary some Government and Authority among Men is to these Purposes: That without this Mankind would be as wild as the Savage Beasts, and, perhaps, as little regard Him, and be as mischievous to one another as they. It may be reckoned a rea­sonable Confirmation of this, that Magistracy and Government is an Ordinance and Institution of Heaven, that we find such a thing still maintain'd and kept up in the World notwithstanding the common Unwillingness of Mankind to obey, and be rul'd. Nothing is more evident than a universal Unwillingess to submit to Government, and be confin'd by Laws. It is not a new but an old thing, and that which has always been, for the Subject Part of a Nation to be apt to grudge at and envy the Authority of those that govern, and often to wish and, as far as they durst, to endeavour to make it less. There have been always some proud, ambitious and covetous Men among them who would fain have a Share in the Government for the Profit and Honour of it to themselves, and who have wheedled the People to their Side by finding mighty Faults in the Governours, promising they would govern them better, and especially would give them more Liberty: And 'tis an old and a common thing that they get some Fools to believe them, and to think them mighty Lovers of their Country, and the People, because they cry up Liberty much; and to account them mighty good Men because they find great Fault with others. The Histories of all Nations are not without frequent Instances of Designs and Struggles of this Nature: And these things are very pernicious to Governments, and tend to overthrow and destroy them: Yet is Government and Magistra­cy maintain'd in the World. It cannot be, certainly, that it could subsist against so great and constant an Opposition, if it were not supported by the Wisdom and Power of Heaven; If [Page 14] there were not the Force of a Divine Institution, and a constant Care and Application of the Divine Providence to maintain it.

But I account the Authority of Holy Scripture a better Proof in Matters of Religion than any Reasonings of Men: Let us there­fore take notice of what that says to this Matter; and perhaps there is not any thing more expresly taught us there than this. The Apostle Paul expresly calls Government an Ordinance of God, Rom. 13. 2. and says, Whosoever resisteth the Power, or opposes Government, resisteth the Ordinance of God: And they that resist shall receive to themselves Damnation; they commit herein a dam­nable Sin. God himself says, By me Kings reign, Prov. 8. 15. When we are commanded to submit to every Ordinance of Man for the Lord's Sake, and to be subject and obedient to the Civil Ma­gistrate for Conscience Sake; These things speak it a Law of Hea­ven that Honour and Obedience should be paid to the higher Powers, that is, to those who are in Authority among Men, and so do conclude that Magistracy and Government is an Ordinance of God. We ought to look upon Magistrates as the subordinate Officers of the great and universal Governour of the World; of him who is Head over all things to the Church, and who has all Pow­er given him both in Heaven and Earth. He has an unquestionable Authority to Rule, and therefore has Right to set up what Offi­cers under him he pleases to govern the World by; he can com­municate Authority and Power, and that which they act by is his, and is deriv'd from him, if all Power be his. This the Apo­stle Paul most evidently teaches us, when He calls the Governour The Minister of God, Rom. 13. 4. And the Apostle Peter urges Christians to submit to such as to them that are sent by God for the Punishment of evil doers and the Praise of them that do well.

Now this is certainly a good Foundation and Argument for Honouring and Obeying the Higher Powers. This makes Au­thority to be a Divine and Sacred thing: And makes it Rebelli­on against God to Rebel against the Magistrate. We shake off the Divine Authority, and refuse the Dominion of Heaven when we despise and refuse the Governments on Earth: We break [Page 15] his Law, we insult his Officers and Vicegerents, those that do in a peculiar manner bear his Image and represent Him to the World, when we slight and oppose their Authority. Therefore is this commonly found in those who have not a due Reverence for Almighty God himself, but have lost this either by Profane­ness, or by a fond Conceit of their extraordinary Favour with God, and a habit contracted thereupon of rude Familiarity with Him. Our Saviour says to a sort of Officers under Him, which undoubtedly ought to be reckoned Inferiour to these, that which therefore we may conclude is with more force and reason Appli­cable to these; He that receiveth you receiveth me, and he that de­spiseth you despiseth me. If we despise and affront his Vicegerents this rises to an affront and contempt of Himself. So absurd and foolish is the pretence of opposing the Civil Magistrate to pro­mote the Kingdom of Christ; and to rebel against his Laws and Authority because we will own no King but Jesus Christ. He that opposes the Civil Magistrate does therein oppose the Kingdom of Christ which he pretends to advance, for he opposes the Officers and Administrators of that Kingdom. And tho' this Principle and Practice may be sometimes found together with a mighty and a fierce Zeal against Popery, it is a deplorable and gross Ignorance, at best, which makes these two things consist in the same Persons: For this Principle is in truth, the grand Character of Popery properly so call'd: It is in meaning, and constant Effect, where it can have its Natural Effect, just the same with that which subjects the State to the Church, and the Civil Magistrate to him or them that Govern the Clergy: And which is a direct contradiction to that Scripture that says Let eve­ry soul be subject to the Higher Powers Rom. 13. When the Apo­stle says every soul he certainly designs to exempt none, whe­ther a single Person, or an Assembly of Men.

2. Another Argument for the Reverence and Honour of the King may be this: The particular Interposition and Concern of the Divine Providence in setting up whatever Governors there are in all Nations. It must indeed be granted, That the first Governors in the World were Parents and Masters, who being Heads of par­ticular [Page 16] Families Governed the Descendents and Servants of their Families. But it does not appear that this Form of Government is any where particularly required by Almighty God: Or that the World, having alter'd and lest this Form is bound to be crum­bled again into such little Societies and Governments, that it may return to its Primitive Model. As it is very evident that this sort of Government was early alter'd in many Places, so we have no reason to think that this might not Lawfully be done, when the Exigences of the little Communities, and the Ends of Go­vernment require it. It is a Maxim must be allow'd that they who have Authority can give it, and therefore they may Com­municate or Surrender it. They who were Heads of Families might, by mutual Consent, join many Families together for the greater strength of the Whole, and perhaps other advantages, and might Rule them in one Body by a Common Vote as a Se­nate; and this might be a very Lawful Foundation of an Aristo­cracy or the Government of the Nobility, who doubtless are the Descendents of these Heads of Families, that were the first Go­vernors of the World. Again: These Heads of several Families might also agree to chuse out one among their Number, who had very eminent Qualifications for Government, and resign their Au­thorities to him, and so make him Sole Governor of the Com­munity, subjecting both themselves and their Families to him. Some might consent to this out of the Love of Ease and Tranqui­lity, and to deliver themselves from the most troublesome Office in the World, the Office of Governing; others might do it out of Deserence to that Persons singular worth or Fitness to Govern; or they might all Consent to this in a thankful acknowledgment of some singular Deliverance or Benefit they had received, by the Courage and Conduct of that Person, and with the hazard of his Life and Fortunes for their sakes. And their Consent and Resig­nation to him might be a Lawful Foundation of a Monarchy or the Government of One. And if that Person so set up should forsake them and abandon his Government they might as Lawfully chuse out another of their Company as if he were Dead: As Modern History tells us the Nobility of Poland did, when the Duke of [Page 17] Anjou their Elected King forsook them, to take Possession of (what he accounted his Hereditary Right) the Crown of France. After some experience of this thing, and when they found that upon the Death of every Monarch, as they were at liberty to chuse again, so in the chusing of another they were apt, by reason of Competitions, to fall into Feuds and Animosities among them­selves, and perhaps into War and Confusion to the great danger of dissolving their Community: They might Lawfully, to pre­vent this, Chuse, not only the Person but, the Family also, suc­cessively, to Rule over them; As the Israelites said to Gideon when he had with great Bravery Delivered them from the Op­pression of the Midianites, Rule thou over us and thy son, and thy son's son. And this might be the just Foundation of what we call a Successive or Hereditary Monarchy. It must be granted too, that if that Family should come to be extinct, they might Law­fully Transfer and Commit the Authority to another Family. Or if any Governor of that Family should, before his Death, forsake his Government, The Nobility might Justly chuse and set up another of that Family to Govern. Thus they would serve the pressing necessity of the Community, which must for its own Welfare be Governed, and would do Justice to that Family, ac­cording to their Right by the Established Law among them.

I shall not trouble this Discourse with the Question whether they that have no Authority can give any or not, because that is not our Case. 'Tis certain, The Governments of the World are now Administred in various Forms, and all Nations have often chang'd their Governors, as the Mortality of Men, and the va­rious Mutations of the World have made it necessary for them to do: And very often by Force and Constraint has the Governor and Governments perhaps of most, if not all, Nations been Chang'd, and all things have been ordered by the absolute Will of a Conqueror. There is not perhaps any one Governor or Go­vernment in the World that is Descended by an uninterrupted Succession from the Patriarchal Government; to be sure there is none that can make out such a Succession.

For us it is enough who are Subjects, That whatever the form of the Government is which we are under, and whoever are the Governors of any People, the Holy Scripture seems to teach Men to submit to them as appointed and set up by God himself. This is certainly said, there, of some of them who came by the Autho­rity they possest in some of the worst, and unjustest ways. Jero­boam was born a Subject of the House of David, on which the Crown of Israel was Entail'd by the express appointment of God himself: He had no ground to pretend to it as a Descendent of that House; but he Rebell'd against his King, and was set up and made King over a part of Israel by others of his Fellow-Subjects, who did this in Rebellion too. For tho' we find indeed this event was foretold to Jeroboam, yet we do no where find that the Peo­ple had God's Commandment to chuse him for their King, and throw off the House of David. Therefore when he and they were charg'd with Rebellion by Abijah the King of Judah 2 Chron. 13. they could not say for themselves they had the Com­mand of God for what was done: Nor could he pretend as much Right to set up himself against the House of David, as David had to set up himself against the House of Saul. And God assisted the House of David to chastise him, and the People, for their Rebel­lion, with the slaughter of five hundred thousand Men. Yet to this Man does God by his Prophet say (1 Kin. 14. 7.) I exalted thee among the People and made thee Prince over my People Israel. Those who gain'd their Dominions by Conquest subduing the Rightful Governors and their People with them, are yet said to be set up over those Kingdoms by God himself: So he tells Nebuchadnezzer (Dan. 2. 21. by that Prophet) that the God of Hea­ven had given him a Kingdom, Power, Strength, and Glory. God had given him the Kingdom, and the extent of Dominion which he had: Accordingly the People of Judah were command­ed to submit quietly to him as their King when God had made him their Conquerour. So again, of Cyrus a Heathen Prince and a great Conqueror God speaks and calls him his Anointed and says he had strengthned his hand to subdue Nations before him, Esa. 45. 1. It is often said of him in Scripture, that 'tis He who disposes of [Page 19] the Thrones, and Kingdoms, and Authorities of the World. The Prophet Daniel teaches us that He removeth Kings, and setteth up Kings, Dan. 2. 21. and again, that the most High ruleth in the King­dom of Men, and giveth it to whomsoever he will, Dan. 4. 25. The Great Governor of the World is absolute Lord of all things; He is King of Kings, and has Right to change these who are his under Officers as He pleases: Even as a Prince on Earth can at his plea­sure change his under Officers and Ministers of State. We must then look upon the Governors we are under as those whom Al­mighty God has provided, for us, as bearing his Authority in that which they have, for all Authority is from Him, and his Institu­tion of Government. This must be said of the several Governors and Forms of Governments in the World; and therefore whoever or whatever, they are, the Subjects must Honour and Obey them for his sake. And this is that which the Apostle teaches us in as plain and express words as he can speak it, Rom. 13. 1. Let every soul be subject to the Higher Powers: For there is no Power but of God: The Powers that are be ordained of God.

3. This Reverence and Honour of the King or Governor may be justly urged from the great and unspeakable Benefits of Govern­ment to the World. The Wisdom and Goodness of God has ap­pointed this as a Blessing; therefore the Apostle says of the Ma­gistrate that he is the Minister of God for Good. Without doubt Government is one of the greatest Favours of Providence to this rude and wicked World. It is certainly that on which all the happiness and comfort of Society does depend, and by which it is procured and preserved.

It seems as if the World were sensible of the Benefits of this; We may observe that all the wisest and most civilized People have always formed themselves into a Body under a Government: And that none but the most wretchedly Ignorant and Barbarous (if any) are to be found without it. This has obtain'd the Major Vote in all ages, and almost the Universal consent; and that (which is very strange) tho all the particulars are naturally loth to be subject and govern'd. In truth, every Man would have others govern'd, tho he would not be govern'd himself. And tho some [Page 20] mightily cry up Liberty 'tis not a Common one which they really design. The Liberty which would give others as much advantage against them, as they would have against others is not for their turn. If their desire were rightly understood it would appear, It is not other mens Liberty they desire but their own only.

It is good Government, and Laws well Executed, which must make the Societies of Men tolerable and useful to each other. Without this, What enormous mischiefs would their extravagant Lusts every day produce? All the World would then be truly in a state of War: Men would like wild Beasts prey upon one another, and the strongest, and the cunningest, would devour and destroy all that they could get under their power. When not­withstanding Laws and Penalties there is so much Wickedness and Mischief done in the World we have reason to believe that much more would be done were it not that a great deal is prevent­ed by them. We may see the necessity of such restraints by the Rapines, the Murders, the Cruelties, the Injuries committed where Men have thrown off all regard to Government and Laws; as in the cases of War, or Rebellion, or when a People are fallen under the Power of a Proud and Furious Conqueror. How many Hundred Thousand of Lives commonly go to wrack? How many Cities are demolish'd? How many Villages plunder'd and burnt? How many Provinces almost depopulated if a War lasts but a few Years? Mankind appear delighted in doing mischief when they can do what they will, and Lawless Power shews how great an Evil it is by the mighty mischiefs it does. Tho Govern­ments cannot prevent but that there will be Wars between Na­tion and Nation, yet without doubt there is the less War for the Influence of these; and they maintain Order, and Peace, and Tranquility within themselves, whereas there would be no such things in the World if there were no Governments.

Further; As this prevents the Lusts and Wickedness of Men in a great measure from doing Mischief, so it often finds ways to make even such things useful, and like the Art of Medicine turns Poisons into Remedies, it cannot perfectly cure the Wickedness of the World, but it restrains much, and often makes good use of [Page 21] the Rest. The Rewards which are given to Publick Service make the Narrow-soul'd Lover of himself, who otherwise would serve no Interest but his own, set himself to do some service to the Publick, for the sake of gaining them. Some Men are hand­led as we may say and made serviceable to the State by their co­vetousness; some by their Ambition and Pride: And some be­come of use by reason of their Luxury and Riot, which yet do usually make Men good for nothing; If these Vices did not bring them into some necessities and straits their Country would have no service from them nor be ever the better for them. It is by vertue of Government that Men are rewarded with Profits and Honours for Publick Service, and this engages the more of them in it. There can at no time be many found who will, with any trouble or hazard to themselves at least, seek the Interest of the Publick, without some certain particular advantage to themselves by it. And we often see those who make the great­est pretences to a Publick Spirit, and Love to their Country, yet caring for no service of it but what they may particularly gain by, or such as by which they hope to get into places of Pro­fit or Honour.

Government is the Bond of Union to a Community: That to which they being all United are thereby United to one another. It is therefore as we may say the Basis or Foundation of their Strength, and their best means of Defence against the Invasion of all Foreign Enemies. When the People of Israel were ordinari­ly govern'd by the Heads of their particular Tribes and Families apart, they always wanted some common Governour to have Power over the whole when they were invaded by any of their Neighbours: And usually they were greatly distrest till it plea­sed God to raise up some such Person to Deliver them. And we may justly believe it was for greater safety and strength that the World so soon left off the narrow small Governments of particular Families, and, by uniting several of them into one Body, did set up larger and National Governments. When the Governor has at his command the Strength, the Wealth, the Industry, the Skill, of a great multitude of People the Community is so much [Page 22] the stronger against any Enemy. Their union and subjection to him is as the string which binds together a bundle of Arrows: So long as that keeps them together no strength can break them, but if that bond be taken away, and the strict Union dissolv'd it will be easie to do it, because they may be separated. What every one is able to do being united in the Prince, as in a com­mon Center, redounds to the Advantage of the Whole. This matter has so much Truth in it that our own Nation has, within the compass of a few Years, seen, even a Lawless Usurping Tyrant making himself and the Nation more Formidable abroad, and giving it more Force and Impression upon its Neighbours, than ev [...] a Just and Lawful Prince can do. Which is evidently come to pass by this means: He violently made himself be Obeyed by the force of Arms, Govern'd by his absolute Will, and com­manded the Assistance and Strength of the Nation to his own time and measure: And so he united the Strength of it better than it will now be united by Consent. He Commanded and Forced that Assistance which a Just and Good Prince will, and does, only Ask for, and waits to have it given him, and to come as it will, according to the prescrib'd Method of our Law and Constitution.

Great and many are the Advantages of Government: And this being so, we are bound in Gratitude to honour that which is the Cause of so much good. Even the Self-love in Mankind might reasonably induce them to this, in Acknowledgment of the Benefits which every particular enjoys from that common Prosperity and Tranquility, which is procur'd and maintain'd by a good Government. To be sure a publick Spirit, and one that is duly concern'd for the Welfare of his Country, such an one must be well disposed to the Performance of this Duty. The Prince that sets himself according to the Ends of Government to promote the Happiness of his People, or as our Church speaks, studies to pre­serve those committed to his Charge in Wealth, Peace and Godli­ness, deserves the Honour of the whole Community: And when his Undertakings accordingly are for the publick Welfare it were the greatest Injustice to him, and indeed a manifest Token [Page 23] of the Want of a true Love to our Country, to deny him the ut­most publick Assistance that can be afforded, This brings me to the last Argument I shall urge to enforce this Precept.

4. Let us all conspire to pay all due Honour to the King, because with­out doing so, the Benefits of Government can never be attained: This is of absolute Necessity to the rendring it so useful and beneficial as it may be, and is design'd by Almighty God to be. I do not doubt the Truth of that Maxim in Politicks Salus Populi est supre­ma Lex. It must be true, because the Good and Welfare of the People is the very End of Government: it is appointed of God for good. But then, it must be understood of the Commu­nity, not of any private Person or particular Party of Men who have perversly so order'd their Interests that they are inconsistent with those of the rest of the Community. And we must needs allow this to be true too, That Salus & Honor Principis necessaria est subditorum saluti. A steady Reverence and Subjection of the People to the Prince, and their ready Assistance is absolutely ne­cessary to the Happiness of the People. What can he do for us if we do not assist him? He must help us by our own Wealth and Strength if it be done at all. As the Governour must indeed be wise, just, and good, and rule according to good Laws: So the People must be patient of Government, and must readily obey the Prince according to those Laws, or else they can never be hap­py. By maintaining and allowing his Interest we maintain our own, and our Duty well paid to him will redound to our own Advantage. If the Head be sick the Heart must be faint, and the whole Body out of Order. And if in the natural Body the finest Blood and Spirits be not sent up to the Head, that cannot dif­fuse Life, Sense and Vigour so as it should do to the other Mem­bers. So, if the Governour wants his due from the People, they must needs want that Benefit and Assistance which other­wise they might have from him. Whoever, then, robs the Go­vernour, robs the People by Consequence: And they that are Enemies to him are Enemies to their Country. For so far as they can lessen him, and diminish his Authority, so far they de­prive the People of the Advantage which they might have by his [Page 24] Government. The weaker he is, the less Effect and Influence he must needs have towards the Ends and Advantages of Govern­ment. And hence it is that the Enemies of their Country, and those pretended Lovers of it who set themselves against the Inte­rest of the King can for the most part very readily concur in the same Actions, and pursue the same Projects and Designs. They both tend whether thinkingly or unthinkingly to the same pub­lick Mischief, and like Lines from different Parts of the Circumfe­rence meet in the Center.

It is a false Notion, and the most unhappy one that a Nation can possibly fall into, to imagine, that the Interest of the People is one thing, and that of the Prince another. To think that these two are like the two Ends of a Ballance, and therefore as one rises, the other must needs be depress'd. We must know there is not two but only one Interest between the Prince and the Peo­ple. The Welfare of the Head is the Advantage of the whole Body. And if there be any such Division among the Members as that any one would draw more to its self than is due, or would withold from another what is due to that, this cannot be with­out some Prejudice to the whole. Among the Members indeed some are much more important than others, and to with-hold from them threatens the Destruction of the Body, such Parts are the Head and other Vitals: Such is the Prince in the Body Poli­tick; he is a vital and important Part and not only necessary to the well-being, but even to the being of the whole Body: Who cannot, therefore, be hurt but the Dissolution of the Community is endanger'd, nor can he be taken away but the Ruin of the whole is likely to ensue. As therefore a just and good Prince will often say to his People our Interests are inseparable, and does al­ways think it; So will always good Subjects think the same con­cerning their Prince. If a Prince oppresses and destroys his Peo­ple, this is as if a Man should cut off his own Legs with his Hands or one Hand with the other. If the People set themselves against the Prince, and destroy the Government, this is as if the Hand should cut the Throat, or, if that could be done, should se­parate the Head from the Body. As our Forms of Prosecuting [Page 25] Malefactors reckon a Fact to be committed against the Crown and Dignity of the Prince, which was immediately done only against the Interest and Welfare of some particular Subject: So will the Subject if he rightly understands himself account, That what is attempted or done against the Prince is really in its Tendency and Consequences against the Interest of the People too.

While we duly Reverence and Honour the Prince, and render to him what is due from Subjects, he will have it in his Power the better to keep us at Peace among our selves, to hinder the Subjects from injuring and persecuting one another, and to force all in their several places to discharge their Duties diligently and faithfully, and be the more useful and serviceable to the good of the Community. And this must also render him the better able to Defend us against those Forreign Enemies that seek our Destru­ction. 'Tis certain that if the People by their ready and generous Assistance make him great and considerable in the World they make themselves so too. If they inable him to do great Actions against their Enemies, and thereby raise his Honour and Renown they raise their own Glory and Renown also. All the World knows the Prince in his Person is but one, and cannot do any great matters without a great Assistance from his People, and so a large share of the glory of his Actions must redound to the People who assist him to do them. Their Might, their Riches, their Wisdom and Valour, and their laudable Affection and Esteem for their Prince will therein gloriously appear to their Immortal Honour. Which may teach us what to think of those Subjects who care not how Little and Contemptible the Prince and Nation are Abroad, so they may but hugg the humble Glory of setting themselves up above their Fellow-Subjects at Home.

If Subjects will set themselves against the Interest and Authori­ty of the Prince, and grow Disobedient and Ungovernable none but fatal and unhappy Consequences can attend this. If any of his Subjects will have an Interest separate from and inconsistent with His they make it his Interest to suppress and destroy theirs. If they will be jealous of him without ground they give him good ground to be jealous of them. If they oppose his Interests, he [Page 26] must defend them as well as he can: Not only for his own sake, but for the sake of the Common Welfare and Tranquility. This is in him due, not only to the grand Law of Self Preservation, which he must be allowed to follow as well as others; but also to the Publick Benefit and Peace, which will necessarily go to wrack whenever the Government is weakned or thrown down: To be sure he must in that Case be disabled from Serving and Se­curing it, which is his Duty always to endeavour to do: And a good Prince must needs desire earnestly, to have it always in his Power to promote the Publick Welfare.

They that oppose the Authority of the Prince with a bare Face, and a manifest Discovery of their Design, and against apparent standing Law, are commonly with ease Supprest, when their Projects come to light, because they can seldom if ever, especial­ly against a good Prince, make their Party Considerable and Strong: But then they bring upon themselves the displeasure of the Government and meet with Ruin from that which was Or­dained for their Happiness and Protection. But the more dan­gerous Opposition and that which carries the mischievous and ill Consequences further is, when any seek to undermine his Autho­rity and Government by secret and concealed Arts, and colour their wicked Designs by specious and plausible pretences: Per­haps they may find out ways to use even the Law it self against the Authority and Power of the Prince, and may manage their Designs so well that he cannot Defend himself against them with­out straining the Law to the utmost Rigour, or without some En­croachment upon it. And what shall a good and a just Prince do in so unhappy a Case? The Support of Government with the Advan­tages of it for the Common Good together with his own Preserva­tion tempt him strongly to make some breach upon the Laws: The Arbitrary and undutiful Carriage of these Subjects constrain him to some Arbitrary and Irregular Proceedings against them: And tho in that Case they will not sail to Clamour loudly against him, yet is the blame of what is done most justly due to them and they are the Causes of all the Evill that follows. If he be guilty in this, they are more guilty; they are the Agressors and the first Spring [Page 27] of the Mischief. If any Case will allow the resisting Evil with Evil it is this; and I must needs say I think it hard, if not im­possible, to prove that this Case does not justifie some Irregular Proceedings in the Prince. That Rule may take place here That, the Welfare of the People, the Community, is the Supream Law, and may over-rule any other. And the Support of the Govern­ment is absolutely necessary for the Welfare of the People. But in this Case the Government cannot Support it self, nor can it be for good to other Subjects unless it be evil to these. It cannot prevail against them for the good of the Whole, unless, accord­ing to the Supream Law, it makes some breach upon Inferiour and less Important Laws: And it chuses the least of two Evils in doing so, as the Destruction of a few Men of ill Principles and Designs, must needs be a less Evil than the Dissolution and Over­throw of Government; which must be attended with the Ruin of a great many, and those the good as well as bad.

If the fair pretences of such Men make their Party very strong they may perhaps be able to make Head against the Prince, and then the matter may break out into a Civil War; which is always an unspeakable Misery, and brings a world of Woes and Calami­ties to a Nation, let which Side soever get the Victory. War puts Law, and Property, and Religion, all that is dear to us, and which these troublesome Men pretend they would secure, into the Hands of the Rude Soldier; makes all things subject to the Law less Sword and does certainly expose them to the greatest danger of being Lost, for the sake of an uncertain Security. While the Con­flict lasts, the greatest Tyranny, and the most irregular and ar­bitrary Proceeding, which is that of the Soldier, is every where exercised. And they who would not afford the Prince the neces­sary Assistance to Support the Honour of the Nation, or the In­terest of necessary Allies abroad, shall be forced to spend more in Free-quarter of the Soldier at Home. The wretched People give away their Property to others, or set it at the Mercy of the most Lawless Men that it may not be at the Mercy of the Prince. So that this is a Remedy which cannot Cure, but encreases the Dis­ease; and therefore unless it be those weak People who are drawn [Page 28] in by the specious pretences of ill Men, none will betake them­selves to this Course but those Men who hope and design to make their own Fortunes great either out of the Spoils of the Prince or of the People or both, during the Publick Confusion.

If the Conflict determines against the Prince still is the Conditi­on of that Nation Sad and Calamitous. A State in Confusion is like a troubled Sea which is not soon appeased when the stormy Wind that ruffled it is allayed. When a Government is in this way Dissolved it is not easie to settle again into another. The Movers of the Rebellion who before could not endure a Superiour, are now Proud enough each of them to think none should be their Equals. Every one strives to set up himself above the rest, and to be sure every one will disdain that any one should be set up above him: He that would not endure his Prince above him will much less endure a Fellow-Subject: They who Fought to get the spoils of the Crown into their own Hands, now Fight about the divideing them; Thus the Contention and War, and the Mi­series of it, must continue: No Man shall know what Party to take, or where to place his Interests, and yet no Man perhaps shall be allowed to keep himself a Neuter. And this Contention commonly by the just Judgment of God ends in the Punishment and Destruction of the first Authors of the Confusion; they see others Reap what they Sow'd, and find themselves run down and trampled upon by others, who enjoy the Honours and the Profits of Government which they themselves so guiltily sought and have missed off.

When the Controversie among these is determin'd still they that get the Victory shall have an endless Trouble with the People. They have made the People so fond of Liberty that they will not easily now submit to be govern'd. They have taught them to dictate to their Rulers, and if they are not gratified in all their Votes to revile and disparage them, to murmur and rebel, and they must expect to find that they will serve them in the same manner. Meekness and Humility, Obedience, and Honouring of the Governour, are not now to be found very frequent among them. These quiet and happy Dispositions were banisht from [Page 29] them before, and that was it which brought things to the State they are in. It is necessary, then, from the Nature of things that in this Case the People must be lawless and ungovernable: They will not be perswaded into quiet Subjection or Order, and there must be no Settlement at all, or they must be forced to yield to it. And then the Movers of the Opposition to the Prince must take the same violent and desperate Course themselves, perhaps to a worse Degree, to make the People subject to them, which they forced the Prince to take for the Defence of his Govern­ment, and for which they stirr'd up the Rebellion against him. And so the unhappy People fall under the Oppression of their Fellow-Subjects by their extravagant Fear of the Oppression of their Prince. They have exchang'd one Master for a great ma­ny, which is a much worse Case, and perhaps a good and just Prince for many Tyrants. The People shall find these new Ru­lers very heavy ones, and what the Prince chastis'd with Rods these will chastise with Scorpions. They shall find that those who were loth to obey are the fiercest Tyrants when they come to rule. That these Men whatever they pretended, did not de­sign to secure the Subjects Liberty and Property from the Prince, but to have it at their own Mercy, and to dispose of their Neigh­bours Interest as they pleas'd. They that first endeavour'd to rob the King of his Authority and Power will, if they can get that, rob the People next of their Liberty and Property. As they could find Pretences for the one they will easily find Preten­ces for the other, and let loose their Pride, their Covetousness their Malice to prey upon and devour their Neighbous, after they have done as much for the King. 'Tis a sottish Stupidity in the People that they do not expect such things from them. It were a Folly I ought never to pardon in my self, if when I see any Man cheat and abuse another, I should not expect he would abuse me too if he could. The foolish People are cajoll'd by these Men with the alluring Promise of more Liberty, and when these have set themselves up, they must be contented with less. These are not now the self-denying Men they pretended to be, but would have the Authority of the Governours rather encreas'd than dimi­nish'd, [Page 30] when they have got the Government into their own Hands. This was it they wanted and will be sure to hold as fast as they can without yielding the least Degree of it. It appear'd before to all wise and considerate Persons that though they pre­tended the Peoples Liberty and the Welfare of their Country as the Reason why they would lessen the Authority of the Gover­nour and put it into more or other Hands, yet they design'd thereby only their own Advancement; in that they would be sure to vote themselves into the Authority which they could get from him: And they would never be brough to demonstrate such a sincere and undesigning Love to their Country as to be content to exclude themselves and their Families for ever from having any Share in the alter'd Government, upon Condition they might ob­tain the Alterations which for the Good of their Country they pretended so much to desire. And that which wise Men, by this infallible Token, understood before, the deluded Multitude shall now feel, to their Sorrow, when 'tis too late to help them­selves. They shall see they fear'd Slavery so extravagantly that it is come with their Fear, and they so blindly ran from it that they are run into it.

These are some of the Miseries which must ensue upon the Subjects Opposition to the Interests of the Prince, and Refusal to pay him the Honour which is his due. All the Benefits and Ad­vantages of Government will thus be distroyd, and all the Mise­ries of War, Confusion, Oppression, and Tyranny will take place in their stead, and chastise their Rebellion and Folly. De­struction and Misery are in their Ways, who will not know and keep to the Way of Peace.

I might apply all these Arguments with great Reason and Force to urge in particular, the honouring of our Excellent King; whom the Providence of God does at present set upon the Throne of these Kingdoms, and has in Mercy to us so wonderfully hi­ther to preserv'd. But I hope this Discourse will awaken in all good People, and those who think they have a Love and Esteem for our King, a lively and powerful Sense of their Duty, and then they will most effectually make the Application themselves. [Page 31] And the rest I must leave to the Providence of God to convince them of their Duty or punish them for want of doing it. I shall only say further that we have through the Mercy of God, with the best and most just Constitution of Government, the best King too in the World; we have it in our Power to be happy if we will; it is an old and most certain Maxim, That none can hurt England while there is a good Correspondence between the King and his People; and there never was a time when the People could better maintain that Correspondence by paying due Ho­nour to the Prince than the present: Nor could the Maxim ever prove it self true by considerable Effects better than it may do now, when we have a Prince so eminently qualified to direct and manage our Efforts abroad. Let us then, as many as would ap­prove our selves true Lovers of our Country, and sincerely de­sirous of the publick Welfare set our selves to Honour the King which is the necessary and the best means to promote it. Let us abhor and suspect the Designs of all such as shall appear to be contriving against his Honour and Interests, reckoning them, as we may justly do, the Enemies of their Country; and according to the wise Mans Advice which it may not be amiss to repeat, Let us fear the Lord and the King, and not meddle with not joyn our selves to any of those who are given to change. May the God of Truth and Order, of Love and Peace teach us all, the things that make for our Peace before they are hid from our Eyes. To whom be Glory and Domi­nion World without End. Amen.