THe Doctrine of Submission to higher Powers, as it was in an especial manner recommended to the World by Christ and his Apostles, both by their Precepts and Examples; so ought it to be esteem'd of universal obligation, and carefully to be observ'd by their followers in all ages: for as there cannot be gather'd either from their words or actions any thing that should limit this duty to any peculiar time or place, so they back'd their Injunctions with Reasons that are perpetual and universal, viz. the Divine Authority, Ʋsefulness, and Necessity of Govern­ment; and allowing that to be necessary, Subjection must be so too, for they are relative terms, and sup­pose each other.

That Government in the general is Necessary, can­not be deny'd by any that consider what the evil con­sequences of an unlimited State would be: We see daily even under the confinement of Laws, and where Government is establish'd, how difficult it is, notwithstanding these restraints, to curb the exorbi­tance of mens Passions, to bridle their Lusts, to bring them into any tollerable temper, to make them only more mild and sociable than Wolves and Tygers: Under all these obligation to, and provisions for [Page 2]Peace and Amity, how many are there, that in de­spight of all the bonds of duty and gratitude; maugre all the frowns or smiles of Superiours, the Rewards or Punishments annex'd to Laws, that fly out against their Governours, and their Brethren, that with more than a savage cruelty would, and too often do, de­vour one another? And if the case be so under Go­vernment, where there are bounds set, and punish­ments allotted for Transgressors, what would be the state and condition of mankind if there were none? If every man were permitted to follow what was just in his own eyes, it is to be fear'd, that nothing would seem so to him, but what was unjust, if not cruel to his Neighbour, and confusion would be the certain consequence thereof. Government therefore is ne­cessary.

And as it is necessary in it self, so is it by the Ap­pointment of God, who has ordain'd it for the good of mankind:Prov. 8.15. 1 Sam. 26.9. 2 Sam. 5.12. It is by me (says God) that Kings reign: They are the Anointed of the Lord: He sets and esta­blishes them in their Thrones. This he did to the Kings of Israel under the Old Testament in a peculiar manner, but he did not confine his care to them only, but Gentile Kings are also of his appointment, and even such as were Cruel and Tyrannical; as appears from our Saviours owning their Power,Mat. 17.27.22.17, 18, &c. in paying Tribute (an Arbitrary Tax) to them, at the expence of a Mi­racle, and from the Injunctions of S. Paul and S. Pe­ter, Rom. 13.2. 1 Pet. 2.13. who command us to submit to them as the Ordi­nance of God, and to obey their commands for the Lords sake. Government therefore is Necessary, and at least in the general, of Divine Appointment.

And that of all Governments, Monarchical is the best, will appear from hence, because it bears the nearest resemblance to the Divine Government, and [Page 3]best answers the ends of it: It is most easie to the Subject if it be good and gentle, and less cruel if it prove Tyrannical. Most easie, as that Obedience is always where the fewest command, and so consequent­ly most easie of all, when we are subject to the will and power but of one: If it should be Tyrannical, it would be less hurtful, inasmuch as 'tis better to lye under the lash of one Tyrant than many, and the rage of a Prince is less dangerous to a Kingdom than an Aristocratical fury, or the uncontroulable violence of an incensed Rabble.

Government being necessary, and of Divine Appoint­ment; and of all Governments, Monarchical being the best, as bearing the nearest resemblance to the Divine Pattern, and being most conducive to the Peace and Happiness of any People: highly reasona­ble then, and very beneficial to us, is this doctrine, which S. Paul in this Chapter sets before us, of sub­jection to the higher Powers, that God hath placed over us. The extent of which duty he sets before us, ver. 1. That every Soul is to submit to them; in the following Verses he inforces his injunction with two Reasons; the first is deriv'd from the original of this power, it is from God, ver. 2. Whosoever resisteth the Power, resisteth the ordinance of God, and they shall receive to themselves damnation. In the following verses, 3, 4. he adds another reason, taken from the Authority these Powers are invested with, If thou doest well, thou shalt find a reward for thy ob [...]ience; but if thou doest evil, he is sent to punish thee for the same: From both these reasons he infers a necessity of subjection in the Text. Wherefore ye must needs be subject, not only for wrath, for fear of punishment here; but also for Conscience-sake: ye must submit to them, as they are the Ordinance of God.

The words are a Precept pressing us to obedience to higher Powers from a sense of Religion, not only for wrath, but for Conscience-sake.

They afford us these heads.

• First, That a submission to those rightful Powers which God hath set over us, is our indispensable du­ty. Ye must needs be subject.
• Secondly, That although it is necessary that the Supream Magistrate should have an absolute coercive Power, yet neither the bare hopes of a reward, nor the dread of punishment in this World, should be the only ground of our obedience. Not only for wrath. But,
• Thirdly, The only Obedience that ought to be regarded here, or will be rewarded hereafter, must proceed from a principle of Conscience. For Consci­ence-sake.

As Corollaries from these heads we shall inferr:

• 1. That neither an Atheist, nor a vicious Per­son, can be a good Subject from any good ground.
• 2. That the Laws of the Higher Powers do oblige us to the observance of them in point of Consci­ence.
• 3. That no pretences of Conscience or Religion can authorize any resistance of our Superiours.

1. That a submission to those rightful Powers which God hath set over us, is our indispensable duty, If we derive the Ori [...]inal of Government either from Pa­ternal right, or from the looser way of Compact, yet still it carries along with it a necessity of subjection in those that are under it. He that anciently did, or even now does dispute his Fathers Commands in things lawful, deserves correction for it, and he that durst oppose his Father formerly upon any account, [Page 5]was liable to death for his disobedience:Arist. Eth. ad Nich. lib. 8. cap. 10. [...]. &c. Simpl. ad Epic. Ench. [...]. Alex. ab Alex. dierum Gen. lib. 6. cap. 10. de leg. 12. Tabularum. the ancient paternal power being despotical.

If we suppose that Government arose from Com­pact from the Concessions of the people (which hy­pothesis can never be allow'd as true, in regard that Governours are intrusted with a power of Life and Death, which the People never had, and so could never grant) supposing then, but not granting that Government arose from Compact, it must be allow'd as necessary, in order to the attaining of the ends of Government (Peace and Security) that there must be a Supream Power, and that Power irresistible. In this case, the People must be suppos'd to concenter in him they place over them, to be Umpire among them, and if they will have him any thing more than the bare Image of a Prince, or expect to enjoy under him the ends of Government, Peace and Security, to him must be their final Appeal, and he must be invested with a power to compell them to submit to his determinations.

Furthermore, allowing this supposition of the Ori­gine of Government to be true, yet the deductions which by some are made from it, are very inconse­quential: As that the People may resume the Power which they gave, or at least that those who succeed, are not oblig'd to stand to the compacts of their Pre­decessors; which are not only dangerous Principles, but absurd and false: Nor can it be imagin'd that ever any people should be so foolish as to go about to build any Government on such a sandy foundation, which every storm must overturn, if the People at pleasure may resume their unbounded liberty, which in the foundation of the Government they are suppos'd to [Page 6]part with; which they can no more do (unless they can produce the original Grant, and shew the reserve in it) than an Hebrew or Roman Slave could regain their liberty at pleasure; or than that Woman who has bound herself to an Husband can be loos'd from the bond of her Husband, which holds during life. Nei­ther are the Son's hands more free than the Father's, to oppose the establish'd Government; for he that is born of a Subject is as much the Prince's, as he that is born of a Slave is the Master's right, and he can no more emancipate himself than the Son of the Slave can, nor compell his Governour to set him free, any more than a Father among the Romans could be con­strain'd to manumit his Children, which by the Im­perial Law is prohibited.Just. Inst. lib. 1. Tit. 12. s. 10. Neque Na­turales libe­ri, neque A­doptivi ullo modo possunt cogere pa­rentes de potestate sua eos dimit­tere. For by it neither Natural nor Adopted Children can compell their Parents to set them free. If therefore we respect the original, or end of Government any way, we ought to submit, and 'tis not in our power to free our selves.

But that Subjection is an indispensable duty, I shall endeavour to make apparent from these following considerations:

• 1. If we consider the Commands of God, requiring it of us, and the examples of the Primitive Christi­ans, who put it in practice.
• 2. If we consider the relation that our Governours have to us, their care in protecting and defending us, it should oblige us to submit to them.

1. If we consider the commands of God, &c. If we look into the Gospel of Peace, we shall find that scarcely any duty is more earnestly press'd upon us, than Subjection to our Governours, in order to the obtaining that Peace it proposes. Our Saviour com­mands us,Mat. 22.21. to Render to Caesar the things that are Cae­sar's: S. Paul's injunction in the Text, and that which [Page 7]he gives to1 Tim. 2.1, 2. Timothy, no doubt, were of universal and perpetual obligation. That we should submit to, and pray for Kings, and all in Authority. And S. Peter confirms the same,Quod dici­tur subjecti­onem domi­nis deberi, etiam du­ris idem ad Reges quo­que refe­rendum, &c. Grot. de jur. B. & P. lib. 1. cap. 4 sect. 4. with a Proviso to obviate exceptions.1 Pet. 2.18. That our obedience must be shewn not only to the good and gentle, but also to the froward.

Such was the carriage of the Jews, not only to their own Princes while they were in their ownland, but also when they were in Captivity, they submit­ted to, and prayed for the Kings they liv'd under, as may be gather'd from their observance of the De­cree of Darius: Ezra 6.10. In offering Sacrifices of sweet savour unto the God of Heaven, and in praying for the life of the King and of his Sons. And the like we may read done by them for Nebuchadnezzar, and his Son Balthasar, Bar. 1.11.

I might produce innumerable instances of the he­roical patience, and submission of the Primitive Chri­stians to their Superiours, even when they per­secuted them. Tertul. in his Apology speaks thus:Tert. Apol. cap. 30, & 39. We Christians pray for the Emperors, that their lives may be long, and their reigns secure; Oramus pro Imperatori­bus, vitam illis proli­xam, impe­rium secu­rum, excer­citus fortes, Senatum fi­delem. popu­lum probum, & quaecun­que hominis & Caesaris vot a sunt. vid. ad Scap. cap. 2. that they may have valiant Armies, faithful Parliaments, and an honest and obedient people; that Caesar may have every thing according to his hearts desire.

After they had their Religion establish'd by Law, and had strength enough to have resisted, they still submitted to, nay further, they prayed for Arrian, and other persecuting Emperors. Thus Athanasius Athan. A­pol. ad Con­stant. (that great defender of the Orthodox Faith) submit­ted to the Emperour Constantius, an Arrian Perse­cutor, and would not oppose either him, or any Commissionated by him, by force, for the mainte­nance of the true Faith, for the defence of which he so unjustly suffer'd.

Such was also the carriage of Ambrosius to Valen­tinus Ambr. lib. 5. Orat. in Auxen. Co­actus repug­nare non no­vi, dolere potero, potero flere, potero gemere— Lachrymae mea arma sunt, aliter nec debeo nec possum resistere.: The young Emperour being infected by his Mother Justina with the principles of Arrianism, and by her being stirr'd up severely to persecute S. Am­brose and his Church, he knew no other way of re­sisting, but by supplications, sighs, and tears; these were his only weapons, he durst not use any other Arms against them. Neither did he thus tamely yield for want of power or courage,Theodoret lib. 5, cap. 13, 14. [...]. for he declin'd the assistance of the Rebel Maximus against the Empe­rour: and he who so willingly offer'd his life as a prey to his Persecutors, could not want courage to have defended it by force, if he had thought it lawful.

We see then, by the command of God, the exam­ple of the Jews, and Primitive Christians, it was esteem'd a duty to submit to their Governours, al­though they persecuted them, and to pray for them. So that the doctrines of deposing them, of resisting, or conspiring against them upon any pretence, is not of Primitive institution, but the Novel Politicks of such who have not the fear of God before their eyes to engage them to pray to him, or of his Vice-gerent upon Earth, to pray for him.

2. If we consider the great care and concern of our Governours in protecting us, it should in gratitude oblige us to submit to them, to pray for them, that God would defend and direct them, and establish their Thrones.

Those who have had the Protection of the Govern­ment for their education, certainly owe so much to their Governours, as Obedience to them, to pray for them, to be ready to assist them with their hearts and hands, in the support of that Government that protect­ed them when they were not able to help themselves.

We are too apt to think that we are not at all be­holden to our Governours: that no man receives any kindness from them but their immediate Favou­rites and Courtiers; And so we think that we may be excus'd if we pay them no service, since we do not reckon our selves indebted to them: the most of men acknowledging no homage due to any, but what they are immediately paid for, nor have a sense of anyother duty than what is mercenary.

To such an Hireling as this, I say, that the care of thy Governours (although thou deserv'st it not) is extended unto thee. Is thy Life or thy Property of any concern to thee? That thou art safe in the one, and secure in the other, thou owest to the care and goodness of thy Governours: For could'st thou think either thy Life or thy Estate safe in the midst of violence and rapine? And what hinders mens flying out into these Villanies but the restraint of Laws, which would be but a dead Letter, unless thy Governours gave life to them by the execution of them? Is it no kindness to thee that thou art yet Master of thy own, and not a Slave to a stranger? That thou art not devour'd by a foreign force, or an intestine Rabble? Our Land is not so contempti­ble, but that if it were defenceless, no doubt, it would be sought after, and if the defence were left to our own management, we should not be secure a­gainst our Enemies, nor our selves.

That our days then are prolong'd, and that we enjoy our places, that our Children are not Fatherless, and our Wives Widdows, that they are not Vagabonds, forc'd to begg their Bread, that the Extortioner has not all that we have, and that a Stranger does not pos­sess our labours; whom can we, or whom ought we to thank for these Blessings, but, next under God, [Page 10]the Prudence of our King and Governours, in the regu­lar administration of Justice, and the wholsome con­stitution of our Laws? Certainly such blessings as these, require in return our ready submission to, and hearty prayers for those under whom we live so peace­ably and quietly, and might be more happy in these enjoyments if we would our selves. The King is the Father of his Country, and the care that he takes for all that are in it is not small: Some men find the Government of a Family to be troublesome, others experience the burden of administring of a small Pro­vince to be heavy; and can we think that the affairs of a whole Kingdom can be manag'd without great watchfulness and care?

We are apt to admire, and to be surpriz'd at the brightness and glittering gaiety of a Crown, and to think that the Head that wears it must needs be free from all pain and trouble. But alas, we know not the weight of the Crown we admire, how it is many times lin'd with Thorns, and presses heavy upon the Head of him that wears it; intitles him, as to the homage, so to the protection of his people, to pro­vide against, and secure us from foreign force, and domestick Conspiracies.

If we were acquainted with, and did throughly consider the troubles and disquietudes of Princes, the great care they undergo for the good of the Peo­ple, the great benefits we enjoy under Government, we should not esteem our selves unconcern'd for them, but account it our indispensable duty to pray for them, and obey them.

2 Prop. That although it is necessary that the Ma­gistrate should have an Absolute Coercive Power; yet neither the bare hopes of Reward, nor dread of Punishment in this Life, should be the only ground [Page 11]of our Obedience. Ye must be subject, not only for wrath.

1. It is necessary that the Magistrate should have an absolute Coercive power. It is not to be expect­ed, scarcely to be imagin'd, even in a Platonick or Ʋtopian Republick, that ever there should be a so­ciety of men so far devoid of all passions and self-in­terest, as readily to submit to their Governours, to obey their Commands, to live in Charity with their Neighbours, and to keep peace with all men, without the prospect of some reward, or fear of some punish­ment in this life. This Notion of Obedience is too abstracted for the most of men to apprehend, and this Clue of Loyalty so sine spun, that it will easily be broke, and lost in the Mazes and Labyrinths of State.

Good Laws therefore, with suitable Sanctions, are necessary in Faece Romuli, and as they are an orna­ment to any Government, so, when duly executed, they are a security to it too: For although there may be some persons (as there ought to be many) who may be so far in love with Vertue, as to be content to wed her with no other dowry but her own Beau­ty; who, from a sense of their duty, may continue faithful and obedient unto death, in hopes of a re­ward hereafter; yet were there more of this ingenu­ous temper (as it is to be wished there were) how in­considerable are they to the multitude, who live more by Sense, than by Reason or Faith; whom the innate Beauties and Pleasures of Vertue can never invite to admire her: who would never deny their lusts, if they could gratifie them without danger, would quickly pursue their Revenge to death, were they not afraid that the Avenger of Blood even in this World would overtake them.

Men may talk of Good Nature, and Right Reason; propose fair and worthy commendations and descri­ptions of Vertue, and Honesty, and Loyalty, to in­vite men to close with them, and possibly by these motives may perswade some of good understandings and honest inclinations to do so; but such discourses will have as little effect upon the Vulgar, and the Rab­ble, with whom Government has to deal, as fine words upon an unruly Beast, which is to be held in with the Bit and Bridle, lest he fall upon thee; and is to be kept in the right way with no other argu­ments, than with a strait rein, and prudent manage­ment of the Whip and Spur.

If we take away the Laws then, and if they are not duly executed, they are vertually remov'd, we should find that the Vizor of Honesty and Religion that is now worn by many, would be quickly pull'd off; that Vice would grow bold and impudent, and walk bare-fac'd among us; that Rebellion, and Murder, and open Violence would become the Nations Laws, in­stead of those of Peace, Honesty, and Religion, that would presently be abolish'd: Take away the belief of a Hell, one part of the Sanction of Divine Laws, and I fear that most men would quickly forget their duty to their God: and remove the punishments from Humane Laws, and they would as soon forget that to their Prince and Neighbours too.

'Tis therefore the Rods and Axes that in some mea­sure secure the Crown and Scepter; and in this Rebelli­ous Age, Guards have been found to be a necessary de­fence and security for the persons of Princes: The Gibbet and the Pillory are serviceable instruments for the sup­port and maintenance of Government and Property, for the preservation of mens Lives, their Names, and their Estates.

But allowing all this to be so, that good Laws are necessary, and that without Temporal Rewards and Punishments men would not obey them, yet all this is no more than what the vices of men have made ne­cessary; and it makes no more against the other part of the proposition, than that because the most of men are vicious, that therefore it should not be a duty to be vertuous, or that because many men are honest on­ly for a good name, or for fear of punishment if they should be otherwise, that therefore they ought not to be so from a principle of Conscience.

To proceed in proof of the second part of the Pro­position, viz. That neither the barc hopes of a reward, nor dread of punishment in this World, should be the only ground of our Obedience.

We will suppose at present (which we shall after­wards prove more largely) that Loyalty, and Obe­dience to our Governours, is a duty that God re­quires of us, and so a Christian Grace, and therefore ought to proceed from, and to be measur'd by the same principle and rule with other Graces, which none will allow to be sound, if they flow only from a prospect of Temporal Rewards, or fear of such Pu­nishments. He therefore that only obeys his Prince out of hopes of being made great by him, or for fear of suffering if he should disobey him, can no more be said to be a good Subject, than he that prays to God only to be seen of men, or keeps his hand from picking his Neighbours Pocket, only for fear of be­ing discover'd and disgrac'd, can be said to be either a good Christian, or an honest Man.

Besides, if we consider our Obedience to our Prince as a duty which we owe to God, it cannot be such as will be accepted by him, if it proceeds from fear only; for God requires that we pay those duties [Page 14]we owe to him heartily and sincerely, with the whole bent of our Will and Affections; but those actions which proceed from fear only, are butArist. Eth. ad Nich. lib. 3. cap. 1. [...], &c. mixt actions, and are so far from being reckon'd among the actions of Christian graces, that they are not esteem'd among those of the Vertues of Heathens.

Furthermore, he that obeys his Prince only from Temporal concerns, his Obedience is uncertain, his Service unsafe, [...]ay, it may be, destructive to the Government, if rely'd upon: For if this Mercenary Subject is defeated in his expectation, or any ways displeas'd (as haughty and ambitious men soon are at their Governours) or if he have a prospect of raising himself with safety by Rebelling, what should with­hold such a man, if he pursues his principles, but to oppose and destroy his King, to advance himself, and to overturn the Government, that he may go unpu­nish'd in so doing?

So that from the whole, we see that we must needs be subject not only for wrath, for fear of Temporal Pu­nishments, or for hopes of any such Reward, which is not the obedience that God requires, or the King can trust to, but our Loyalty must proceed from a sense of duty, and we must obey for Conscience-sake.

3. The only Obedience that ought to be regarded here, or will be rewarded hereafter, must proceed from Conscience,

For the right understanding of which, we must know what Conscience is, and what it is to act from a principle of Conscience.

Conscience is a Power which God hath im­planted in the minds of men, whereby they are enabled to compare their actions with the Rule, and either to approve, or condemn them, as they agree, [Page 15]or not agree with the same: Now the Rule that Con­science is to be guided by among Christians, is the revealed Will of God: Whatsoever therefore is in Gods Law commanded, is out of Conscience to be done, and whatsoever is there forbidden, is from the same principle to be avoided; and this is to act from a principle of Conscience, in conformity to what God requires of us: Whatsoever then is not founded in the law of God, nor derivable from thence, is no matter of Conscience in it self, but of private Opini­on, Scrupulosity, or Errour.

Now is there any thing in Scripture more plainly commanded than Obedience to Authority, or prohi­bited under severer penalties than the resisting of them. To go no further than this Chapter, Let eve­ry soul be subject to the higher Powers, and whosoever resisteth the Power, resisteth the Ordinance of God, and he shall receive to himself damnation Vid. 1 Cor. 11.29, 34. Rom. 3.8. 1 Tim. 3.6. (the fame damna­tion that belongs to the vio [...]rs of other ordinances of God) a [...]d this doctrine was not only pr [...]ch'd but practic'd by Christ and his Apostles, and the Primi­tive Christians, to the astonishment of their very Per­secutors.

And yet notwithstanding the plainness and severity of these Precepts, I know not how it comes to pass, but so it is, that there are many men among us who pretend to walk according to Scripture, and would be accounted the only Conscientious persons; yet have no more regard to these Rules than if they were Apocryphal to them, and pretend even to Conscience for the violation of the same. They are as free in censuring and condemning their Governours, as if it were not written, thatExod. 22.28. Acts 23.5. thou shalt not speak evil of the Ruler of thy people: Thou shalt not revile the Gods Eccl. 10.20 Nor curse the King, no not in thy thought. They are [Page 16]as ready to oppose him upon all occasions, as if it were not Canonical Scripture, that whosoever resisteth the Power, resisteth the ordinance of God, and they that resist, shall receive damnation. What Criticisms, false glosses, and frivolous distinctions are invented, and made use of to avoid the force of these plain Pre­cepts? the Higher Powers are to be divided into Higher and Lower; the Higher, or Supream, is to be obey'd, say they, but the lower (although Com­missionated by the highest) may be resisted. The King, the highest Power, is to be divided, and his Au­thority may be so far separated from his Person, as the one may be made use of to destroy the other When we are expresly commanded to submit to the King, and to those that are sent by him; and that not only to such as are good and gentle, but also to the froward, and to bear our sufferings patiently, although we suffer wrongfully, 1 Pet. 2. after the example of Christ; how many li­mitations must we have before these precepts (which were deliver'd indefinitely) can be receiv'd or own'd? If the King be Ungracious, Insufficient, or Tyranni­cal, he is so far (say some) from being to be submit­ted to, that he ought to be oppos'd and destroy'd. As if Nero, and some of those that succeeded him, were not as Cruel and Tyrannical, as 'tis imaginable any should be, whom they were commanded to obey, and did quietly submit to. I'm confident that if the like Sophistry were allow'd to be made use of in other cases, the force of any the plainest precepts of Scri­ture might be eluded, and the most desperate actings by such Arts might be defended thence. But however men by such devices may delude themselves, and a­buse the World, yet God will not be mocked, nor their Consciences always sleep, but will one day try them, and unless they repent, condemn them by these [Page 17]plain Scripture Rules, devoid of all their Sophistry and delusion.

Furthermore, he that makes Conscience of his du­ty to his Governours, dares not so much as curse them in his thought, much less enter into any Leagues, Covenants, or Associations against them, be they ne­ver so secret, because his Conscience, which is the foundation of his Obedience, respects a future judge­ment; he obeys his Ruler, as the Minister of God, so that although his Treasonable thought may be con­ceal'd from the one, yet he knows it cannot escape the knowledge and judgement of the other. This is the greatest security that any Prince can have from any Subject, that he looks upon Obedience as a ne­cessary duty commanded by God, and that so long as he has the fear of God before his eyes, he cannot but reverence his Vicegerent upon Earth.

Where Allegiance is founded on Religion, and Loyalty proceeds from Conscience, it is the same in all times and places; it commands our Prayers for the King, and those in Authority, in private as well as publick; that we neither reproach them secretly in their prosperity, nor revile them openly in their adversity; that we be ready with our Hands and Purses, with our Lives and Fortunes, to establish the Throne, to oppose the Enemies of God, and the King: This is that Obedience which deserves en­couragement here, but (if attended with other Vertues) will certainly meet with a reward here­after.

We proceed now to the Corollaries.

1 Coroll. It follows from hence, that neither an Atheist, nor a vicious person, can be a good Subject from any good ground.

Plato lib. 10. de leg. [...]. Plato, in the beginning of his Tenth Dialogue of Laws, lays down this Divine Rule, He that be­lieves the Gods to be according to the Laws, will not be guilty of any evil in word or deed: i. e. in Scripture language, he will render to every one their due, to Caesar the things that are Caesar's, and to God the things which are Gods; and without this belief I know not what can with-hold any man from com­mitting the greatest villanies, provided they may be done with secresie and impunity here.

Men may pretend to a sense of Honour, of Moral Gallantry and Honesty, that may secure them from the violations of Natural Laws, and the Laws of So­ciety, and that this may render them as capable of being good Subjects and good Men, as the apprehen­sions of an over ruling Deity, and all the Sanctions of Divine Laws, and terrours of Conscience.

I would only ask this question of such Moraelists, What is the chief end they propose to themselves? for every man must have some ultimate end to which all his actions are to be directed: Now these persons deny any thing of futurity, and so it must be some­thing here. Is it therefore either Honour, Riches, or Pleasure? (the summ of what this World affords) which soever then of these is the end propos'd, all things are to be directed to it, and what should hinder such a Person from committing the greatest impiety, rather than be defeated of his end?

If Honour or Popular Applause be the end they aim at, and if they suppose (as too many of late have thought) that the ready way to it is by opposing the King, and ruining the Church and State, who knows whether they may not (with Brutus) pursue it, to the expulsion of the King, and overthrow of the Monarchy, or may not kindle a fire in [Page 19]the Temple (with Erostratus) to get a name?

If riches be the game they hunt after, what should hinder them from running upon desperate attempts to enrich themselves, and to repair or increase their fortunes (if they have opportunity) out of the Pub­lick Treasuries, to become Robbers of God and the King, to enrich themselves, since they deny the Being of the one, I know nothing that can secure from them (if they have power) the Prerogative or Possessions of the other?

If Pleasure be their Deity, and they are wholly devoted to it, what should keep them from sacrifi­cing all things which stand in their way to it? This renders men of such tempers not only useless, but dangerous to any Society; for if the Government should be uneasie to them, put any restraint upon them in this particular, what should hinder them (if they have conveniency) from endeavouring to cast off the Restraint and the Government together, in hopes of more Liberty, more Pleasure in another?

If we propose these questions to an Atheist, and press him to declare the ultimate end of his actions, and the first principle of his Obedience to his Gover­nours, if he settles not upon the apprehensions of a God, and the dictates of Conscience; he must at last bottom either on Self-interest, or on Chance and Ca­sualty, for his Obedience; and how far such Sub­jects, acting from such principles, are to be trusted, may be gather'd from what hath been said, and has also too lately, and too dearly been experienc'd, than ever (I hope) to be rely'd upon again.

Furthermore, he that professes he knows God, but in his works denies him, is abominable and disobedi­ent too: The Practical Atheist is little less dangerous to Government than the Speculative one: He that in [Page 20]words owns the Being of a God, but at the same time dare live as if there were none, may be ready, with the Traytor Judas (who bore the like badge of profession) to seize his Vicegerent with a Hail Master, and betray him with a Kiss.

Highly reasonable then was that observation which Cyrus made of his Subjects, or Xenophon for him,Xenoph. de Cyr. Inst. l. 8. [...], &c. That he found those to be his best Subjects, most Loyal, and most Peaceable, who were most Religious. And it has been the prudence of all Law-makers in the first place to take care for the setting of Religion, as the foun­dation of Government; supposing that Loyalty is only steady when settled on Piety, and that Obedi­ence only hearty, which proceeds from Consci­ence.

Coroll. 2. We are oblig'd in Conscience to submit to the Laws of the Magistrate: For if we must be sub­ject to them for Conscience-sake, their Laws must be suppos'd, by vertue of that command, to lay an ob­ligation on our Consciences; and at this time when this precept was given, and a long time after,Just. Instit. lib. 1. Tit. 2. s. 6. quod principi pla­cuit legis vigorem hal [...]i [...]. the will of the Prince having the force of a Law, it must be the same thing to be enjoyn'd to submit to his Laws, as to him in point of Conscience.

I have not time, neither would it be needful, if I had, to answer particularly all that is alledg'd against this position, by those Champions for a pretended Conscience against the lawful power of Magistrates, and that use their mistaken liberty for a cloak of ma­liciousness. I shall only lay down thus much in thesi, That he who is the immediate and direct Lord of Con­science, hath in Scripture Charter committed to his Vicegerents on Earth an indirect power over the same; and he who has set us free from the Jewish Ce­remonies, as essential parts of Worship, hath commit­ted [Page 21]a power to man to make humane Ordinances, and1 Pet. 2.13. has commanded all to submit to the same, and that for the Lord's sake.

If therefore we refuse to obey those that have rule over us, God will punish us for it, and therefore in Conscience we are bound to submit to them always, and to obey them actively, where God does not in­terpose to the contrary; for even those Humane Sta­tutes which are agreeable to the Divine, oblige the Conscience by vertue of the Divine Command, which requires this duty of us as we are Subjects of God, and the King: agreeable to that of the Father Ber­nard Bern. de Praec. & Dispen. c. 12. Sive deus, sive homo vicarius Dei, manda­tum quod­cunque tra­diderit, pa­ri obsequen­dum est cu­ra, pari re­verentia de­ferendum: ubi tamen deo contra­ria non prae­cipit homo., with which I shall conclude this point: We are equally bound in Conscience, in the same kind of obedience, although not in the same degree, to observe the Laws of God and the King, if the latter are not repugnant to the former.

Coroll. 3. No pretences of Conscience or Religion can authorize our resistance of the lawful Powers which God hath set over us.

The usual cases that are alledg'd by Antimonarchi­cal Writers, wherein they hold it lawful to resist Au­thority, are either Tyranny, Insufficiency, or Impiety in the Governours; and they say, that in these cases it is lawful, nay, a duty to oppose, and destroy them.

But if this Doctrine were true, what Prince could be safe in the Throne, or what People quiet and se­cure in their enjoyments? How many good Princes (some as just and righteous as ever held a Scepter) have been branded with one, or all these marks, by restless and seditious Spirits? What action of State can be so order'd, that either Ignorance or Malice will not bring under one of these heads? Every exe­cution of Justice, every demand of Tribute, or sup­ply [Page 22]of Money upon any occasion, shall be called Ty­ranny: Every unfortunate event shall be charg'd up­on insufficiency: Any Religion that is own'd by the Prince, and setled in the State, be it never so holy and pure, shall by them of another Sect be proclaim'd Impiety: And thus upon every turn the Monarch is liable to be dethron'd, and if he goes about to main­tain his ground, he is call'd a Tyrant, and so to be destroy'd. But blessed be God, the true Religion allows of no such practices, he that looks into the Gospel, will find that our Saviour has told us, that his Kingdom was not of this World, that the Religi­on he establish'd was a meek, peaceable, and suffer­ing Religion, promising especial rewards to those who leave Houses or Lands to lay down their lives for Christ's sake: It sets before us the example of our Saviour, who was made perfect through sufferings, and we are commanded to follow his example, in pa­tient suffering for the truth, if it please God to call us to it.

As this was the Doctrine of the Gospel, so I have shewn you that it was the practice of the first Publish­ers of it, and their successors; they never knew what it was in the Primitive times of Christianity, to oppose, expell, or destroy any Pagan, Persecuting, Arrian, or Apostate Emperour; they knew not yet what it was to take up other Arms against their Governours, than their Prayers and their Tears, that they might live peaceably and quietly under them, in Godliness and HonestyGreg. Naz. Orat. 1. in Jul. [...].

But how different is this from the carriage of ma­ny in our days, who would be thought to be the strictest, if not the only followers of Christ, whose pretences to Religion make way to Rebellion, and their Faith intitles them to Faction.

If S. Paul had wrote after their manner, or to please them, he must have chang'd the stile of his In­junction, and instead of commanding to submit, have perswaded them to be stubborn, and disobedient for Conscience-sake, instead of exhorting them to make Prayers and Supplications for Kings, and all in autho­rity, that they enter into Leagues, Covenants, Associ­ations against them, and under a shew of Religion, destroy those that would live peaceably and quietly in the Land.

To submit, after the example of our Saviour, say they, would be the ready way to be destroy'd, and Prayers and Tears, the ancient Christian Armour against Persecutors, are now no better than Mounte­bank Receipts, as the late Apostate Author of the Life of (his elder Brother) Julian, calls them, (terms fit only for a Scaffold or a Pillory, and might from thence well enough sound from the Author, better, I'm sure, than from the Press or Pulpit,) these Receipts, say they, are now ineffectual to cure the distempers of the Go­vernment, and therefore they hope they may be ex­cused if they use some more violent remedies, and destroy the Peace and Government, to establish Anar­chy and Confusion (which they call Godliness and Re­ligion). Nay furthermore, the same Author and his Party tell us, and we are beholden to them for the discovery (for it is a Mine newly sprung against the Government) that we have Law on our sides now, and 'tis current doctrine with them, that where the King persecutes against Law, he may be oppos'd and destroy'd.

In answer to which vain and impious Plea (for so it has been fully made appear to be, in the Life of Jo­vian) I would propose this dilemma to such persons, who think they may resist, if a good Authority Per­secutes [Page 24]them against Law, and desire their answer: Did our Saviour suffer against Law, or according to Law? If according to Law, what made Pilate to pronounce him Innocent, and declare that he found no cause of death in him?Mat. 27.23, 24. Luke 23.4. Jo. 18.36, 38. If against Law, why did he not resist? He did not want strength, for he could with a word speaking have called down Power enough from Heaven to have destroy'd his Persecutors against Law; and certainly if he intended any such liberty for Christians, he would not have given such an example by his sufferings to the contrary, and oblig'd all his Disciples,Mar. 16.24, 25. Jo. 12.26. 1 Pet. 2. c. 19, 20, 21, 22, 23. by an express command, to tran­scribe the Copy he had set them, and follow his example.

So that upon the whole we must conclude, that either our Saviour died as a Malefactor, according to Law, or else that he suffering against Law, did too tamely submit, betray'd his followers, and his exam­ple is not to be imitated by us; either of which are little less than blasphemous, and fit for none but a Julian, or the Author of his Life to affirm. And thus much shall suffice for the Propositions and Corol­laries.

What remains? But that we all apply our selves to endeavour the support of the Government, and in our several places and stations study to keep a good Con­science, and faithfully to discharge that trust which God and the King have committed to us: You, my Lords, and All that are in Authority, by a steady and impartial execution of Justice, and all of us by a Con­scientious submission to our Prince, and obedience to his Laws.

Let us be thankful to God, who has establish'd so just and rightful a Government among us, and hath set so gracious a Prince to rule over us, who as he had [Page 25]greater injuries than any of his Predecessors to for­give, so God endued him with a Clemency fitted for the same: Although he might justly have resented the evil carriage of his Subjects towards him in the days of his Exile, yet at his return he was ready to forget all, to receive them as Friends, who had been so bitter Enemies, and in much mercy to forgive them more than they could expect or deserve; God grant that they may be truly sensible of it, and thank­ful and obedient to God and the King for it. He still treats his Subjects with the kindness of a Father: Whose Oxe hath he taken? Whose Vineyard hath he coveted? Or whom doth he in any kind oppress? He is pleas'd to oblige himself to walk by the same Law with his Subjects, and if at any time he steps beside it, of his own motion, 'tis to abate the ri­gour and severity of it: And indeed the yoak of his Government is so easie and gentle, that it tempts some, I fear, to grow wanton under so light a burden, and to endeavour to cast it off from their Necks: Strange it is, that men should be so careless and disingenuous as to neglect to be thankful for, nay, to abuse both God's and the King's mercies, by sinning against the one, and by murmuring and conspiring against the other.

To conclude then, if we are sensible of the bles­sings we enjoy in the liberty of the true Reform'd Religion, in opposition to Superstition and Profane­ness; if we are truly sensible of the blessings of Go­vernment in general, in opposition to Anarchy; of a good and gracious Government, in opposition to Tyranny; let us be heartily thankful to God, who has wonderfully deliver'd our King from the hands of violent and bloody men, Sons of Belial, that con­spir'd against him; that he has hitherto preserv'd [Page 26]his Church from the insolent incursions of Sacriledge and Profaneness, and the whole Kingdom from Blood and Devastation.

If therefore Decency and Order in the Church and State, be better than Anarchy and Confusion; If Liberty and Property be better than Oppression and Tyranny; If Peace be better than War, and Life than Death, let us be thankful and Obedient, that it may be well with us, and our Posterity. Let us fear God and the King, and meddle not with those that are given to change: let Judgment run down like water, and Righteousness like a mighty stream; that the Throne may be establish'd, our Religion defended, our Lives secur'd, and our Peace continu'd. And let us all in an especial manner put up our hearty Prayers and Supplications to God for the King, and for all that are in Authority; that God would direct, and defend them, and that under them we may lead peaceable and quiet lives, in all Godliness and Honesty.