THE Purity of our Religion, and the Excellency of our Govern­ment, together with the appa­rent reasonableness and utility, both of our Civil and Ecclesiastical Laws, are so visible to any Subject, who shall consider them with an humble and ho­nest mind, that one would think the su­preme Power should receive no farther trouble after the preparing such wise and wholesome constitutions.

But then; if to the goodness and wis­dome of our Governours in prescribing such usefull and equal measures; we con­sider that they are inthron'd by God's ap­pointment, and govern by his Power; their commands receive from thence, all that force and veneration that Religion [Page 2] can possibly adde; because not onely the fear of the Prince, but of God too be­comes their Sanction. For we must needs be subject, not onely for wrath, but also for Conscience-sake. In a Christian Common-wealth therefore, where it can but rarely (if at all) happen that we must disobey the Laws of Princes in obedience to the Laws of God, it is the oddest thing in all the world to hear men pretending Con­science against their Duty; and think to satisfie the Law by grievous out-cries and seditious Pamphlets; teaching the Magi­strate how he should govern, when he is directing them how they should obey: not considering that it is more like Christi­ans to doe their duty, and obey the Laws, rather than to be full of talk and argu­ment to create scruples, and fill the heads of their followers with objections against them. Thus mens minds are perplex't, and the Government is disturb'd, and Conscience which is the greatest Obligation in all the world to obedience, as it is or­der'd, is made the greatest Objection. For you must obey for Conscience-sake, says St. Paul; but if you have any Consci­ence, [Page 3] you must not obey, so say our new Apostles. To determine therefore this great Case I shall indeavour three things.

• I. To settle obedience to humane Laws upon the two sanctions of the Text, the fear of Wrath, and the obliga­tion of Conscience.
• II. I shall give what answer I am able, to some of those objections which are usually offer'd to deliver the Conscience from that Obligation.
• III. I shall consider tenderness of Consci­ence how far it ought to be admit­ted.

I. Our first undertaking must be, to settle obedience to the Laws, upon the pro­per Sanctions of it, mention'd in the Text, the fear of wrath, and the obligation of Con­science. The one is man's, the other is God's. Fear of wrath is that band of Obedience which humane Power adds to the Law. For though there is a baseness in disobedience, which all good men hate, and all wise men condemn; be­cause it is an enemy to order and de­structive [Page 4] of peace, and Society: Yet this being not strong enough to oblige of it self, because some people lay aside all na­tural goodness and justice; therefore to all Laws it is necessary there should be a punishment annex'd, the fear of which, is to restrain men from doing against the Law.

I must confess those men are no very good Subjects, who obey onely to avoid the penalty; therefore it is made the cha­racter of a base disposition to forbear transgressing, onely out of a slavish appre­hension of the consequent evil: but St. Paul said, that the Law, that is, the threatning was made, not for the righte­ous, but for the wicked. For so long as men lov'd goodness, and took delight in doing well, and had no designs against common honesty and justice, there was no need to forbid any thing upon the ac­count of fear, for a good man will ab­stain from all unrighteous practices, though there were no penal Laws in a Common-wealth. But then some men having ras'd out all natural Principles; Governments were forc'd to superinduce [Page 5] the dread of punishment; not that the Laws intended to doe any evil, but that Princes themselves and their Subjects, should not suffer any evil by the diso­bedient and unjust. For that by fear the malice of ill men be restrain'd, and mis­chief prevented to communities, is the end of all penal Laws, and the purpose of authority. So that wicked men mak­ing penal Laws necessary, they are just too, upon the same account; because without compulsion it is no Law, and without Law there could be no society, men having laid aside all ingenuity and goodness, and would be herds of Wolves and Tygers but for a power above them.

I need not therefore spend time, to prove either that the Magistrate has a power to make Laws penal, or that it is lawfull to execute them when made; St. Paul having determin'd both these cases in this Chapter of the Text most clearly: For having first resolv'd Magistracy to be the ordinance of God; he then affirms the supreme Power to have a sword in his hand, which he does not bear in vain; but it is in vain if the Prince can make no [Page 6] Laws to restrain, or has no power to pu­nish evil: and therefore he adds because of that power of punishing, he that trans­gresses the Law, which he calls doing e­vil, ought also to fear. And of himself when he was accused of a capital crime, he declares, that if he had done any thing worthy of death he refus'd not to die, he never question'd the power, nor spake e­vil of the Government, but onely pro­tested his innocency.

This being evident, I shall leave it to stand by its own strength; and shall ra­ther indeavour to remove a great mistake taken up by our transgressors of the Laws, which is this; they think, though they break the Law, yet if when they can­not avoid it, they undergo the punishment, they reckon themselves people of a very good conscience, though they remain in the transgression. Now this conceit I the rather shall inquire into, because it seems to be directly opposite to the Text, re­quiring Obedience not onely for wrath, but also for Conscience-sake. I shall take leave therefore to assert that the transgressors of the Law, though they have indur'd the pu­nishment, [Page 7] yet are not discharg'd in Con­science, until they repent also the trans­gression. And this I presume will be e­vident if we consider but two things; the Nature of the Laws which are broke; and the Rule of the Text for their observation.

First, If we turn to the Laws them­selves, they are not Laws purely penal; but such are call'd mixt penal Laws; that is, when with the duty commanded, there is a penalty annexed upon the not performing of it. As to instance in one for all; there is a Law requiring all per­sons to hear divine service every Lord's day, which besides that it is a duty of Religion, is requir'd to be perform'd of every Subject under such a penalty. Now here the intention of the Law is, that all people doe their duty, and it is not satis­fied in its design, unless the duty be per­form'd; for the Law makes no conditi­ons for disobedience, that you may stay at home, so you pay your money; nor is the penalty added to make the Subject poorer, but better; and for fear to keep him in obedience. So that he who trans­gresses the Law is punish'd for doing evil, [Page 8] and for the same reason, even after en­during the punishment, he is bound to re­pent and doe so no more; because every breach of a Good Law is a Sin against God, and that is not to be bought off with money; nor is the offence taken a­way in the Court of Conscience, by ex­changing it into a Shilling.

Secondly, We are to consider the Rule of the Text, in which it is said we are to obey not onely for fear of wrath, but also for Conscience-sake. But therefore if suf­fering the punishment did satisfie the Law, how can we be said to be bound to obe­dience by the tyes of Conscience? But if that be oblig'd, then the offender can never be discharg'd but by repenting of the crime, and obeying the Law; for no man's Conscience can be set right but by returning to his duty. And that this may be the better understood, I shall re­present to you humane Laws with that Sanction which God has added, and show you we are to obey for Conscience-sake.

This appears first; because the Power by which the Prince makes Laws is giv­en him from God. There is no power [Page 9] but from him, the powers that be are or­dained of God, Rom. XIII. 1. It is all one who commands, God or the King, for it is the power of God in the Prince: The original Authority of making Laws, to direct our Manners and Religion is in God; but then because he speaks unto us not always by himself, but sometimes by the Magistrate, who has a power derived from him, we are to receive it as spake by God himself; and as to obedience, it is as obliging if he commands by Proxie, as if he spake in person. The way of delivering Laws makes no difference; the power is here onely to be consider'd: and it being by God's authority the Prince constitutes, for that reason we are bound to obedience. So that though the su­preme power of making Laws binding the Conscience is in God, yet since he has instated the Magistrate with this pow­er, it is binding upon the account of its de­rivation, because it is God's power in his Minister.

This will be the more apparent if we adde to it in the second place, that the power of punishing in the Magistrate is [Page 10] from God. Vengeance is mine, says God, and when the supreme power punishes, he is but the Avenger of God's wrath, said St. Paul. This is it which our ho­ly Lord confirmed when he said unto Pilate, thou couldst have no power unless it were given thee from above. Therefore we must attend the consequence. If God pu­nishes when the Magistrate executes, it will follow also, that he is offended when the Law is broke; and that every trans­gression of an humane ordinance is a vi­olation of our Duty to God: he is the person first injur'd, and puts accordingly a Sword into the Magistrate's hand to re­venge it upon the Criminal. For where there is an offence against God, as there is in the breach of all just Laws, there the Con­science is concern'd; the one is the demon­stration of the other. This is the reason that St. Peter establishes Subjection upon that interest which God himself has in the duty, Obey every ordinance of man for the Lord's sake. It is as necessary, and as pi­ous, 1 Pet. 2. [...]3. has in it the same reason, and the same religion, it is bound upon us with the same excellency, and the same re­wards; [Page 11] nay and disobedience to humane commands, is threatned with the same punishment as to the Laws of God; they Rom. 13. 2. that resist shall find to themselves damnation.

This therefore I find consented to by most, that the Magistrate has the power of punishing; onely some are pleas'd to grant it with this restriction; that it is onely for the breach of such Laws, that either in words, or sense, are contain'd in the Divine Commandments. For they suppose the Prince to be incompetent to make any Laws at all in indifferent things, such as God has left wholly uncommand­ed; which opinion, the ill consequences from it, will be sufficient to overthrow. For this in the first place takes away the whole power of Princes. Secondly, it makes their care and their prudence al­most useless; if no new provisions can be made for new necessities, if no respect must be had to times and places, to cus­toms and opinions; but all people must be govern'd alike, without any considera­tion to the expediency or usefulness of things. And lastly, no Governments shall have any power to prescribe rules of or­der [Page 12] to their people, but they may live at random and in confusion; and all parties that pretend Scripture for their rule, shall set up for themselves, and make their hu­mours (which they call their Conscien­ces) to be the Standard both of the Prince's power, and of their own duty. Which consequences because they are not to be indur'd, we must give to every Common-wealth its own just power, to govern their own concerns by what mea­sures they themselves think fittest. This all Communities and Churches do require and practise. And indeed though at the first, it had been no great matter whether some Laws had been made; yet when they are made, it is some matter that they be kept; then it is that the Conscience is concern'd.

But because the ignorant, and the stub­born, will yet pretend Conscience against obedience, expresly against the doctrine of the Text; and think their Reasons to be sufficient to bear them out, and there­fore may be apt to clamour if their ar­guments cannot be heard, and fairly con­sider'd; I must enter upon my second [Page 13] task which will be to give you an account of some of those things that are brought forth to deliver the Conscience from the obligation that is upon it to humane Laws, together with what may be said in answer to them; and then leave you to de­termine for or against Authority, as you shall see which balance has the most weight in it.

II. It is said first, that God alone is to direct and govern the Conscience, because he onely can look into the mind, see into the faults and punish the prevarications. And therefore to instate humane Authori­ty with this power besides the incompe­tency of giving Laws, where it cannot take notice of the transgression) would be an usurpation upon God's right, and an intrenching upon the Sovereignty of Heaven.

I answer; We do admit that God alone has the Royalty over Consciences; but then it must be added, that God, by that power which he has over the Conscience, does also bind it to the observation of hu­mane Laws. For we do not pretend that [Page 14] the Laws of men bind it by their own strength, but that it is bound to obey by the command of God. So that his So­vereignty is not in the least diminish'd, but the more establish'd, because we say that humane Laws could have no obliga­tion upon the Conscience if it were not by God's appointment. Nor is it need­full as the objection does suppose, that the Sovereign power should inspect mens Consciences, in order to their obligation, because God who can search into them has already bound them. The Prince gives but the matter, and the instances of obedience, God lays on the compulsion. And indeed the true stating of the que­stion would have been sufficient to this objection; for though we affirm that hu­mane Laws are tied upon the Conscience, yet we do not say by humane power; the Conscience is God's Servant, and he binds it. And this answers what St. Paul teaches in the Text, that we must needs be subject, not onely for wrath, but also for Con­science-sake; that is, for fear of God's dis­pleasure who has bound the Conscience to obedience.

[Page 15] It is urged secondly that to allow hu­mane Laws to oblige the Conscience, is to give up the rights and liberties of Chri­stians into the dispose of humoursome and tyrannical Princes; and contrary both to our prudence and duty; and therefore it is both folly and treachery to become the servants of men.

To this I reply, though this looks like a very pretty Argument, yet the whole thing is not at all to the purpose. For we are at no controversie, whether it be not a part of Christian liberty that the Conscience be bound by none but God; that matter is readily yielded them; and we do acknowledge that when humane Laws are made, if it was not for the will of God commanding our obedi­ence, the Conscience was purely at liber­ty. But then it is to be added, that when­ever Laws are made, a necessity then is introduc'd upon the Conscience; because God who is the Lord of it has subjected it, when he said, obey every ordinance of man for the Lord's sake. Nay and St. Peter who understood well enough how far we might appeal to Christian liberty against [Page 16] obedience expresly tells us, that we must not pretend it upon the baser design of carrying on Sedition, or Schism, or Rebel­lion 1 Pet. 2. 15. by it.

And therefore it is by no means to be indur'd, that Christian liberty should be set up to destroy Christian Kings, and the freedoms of Conscience run out to li­centiousness of practice; and because our Consciences are not the servants of the Prince, therefore we our selves neither will become his subjects. Our minds are free, therefore our mouths, and pens, and actions must be so too; as if Christian, and Libertine, were terms equivalent, and Christian immunity were a toleration to destroy all civility, and government, and peace, and humanity. But is there no way for Christians to maintain their li­berty but by entring upon the rights and prerogatives of Kings? And is Christian liberty so much altogether within the in­closure of the Subject, that the Prince has not also his share in it? Or must the free-born Subject break in upon the Birth-rights and Liberties of the Crown, and reduce it to submission and slavery, [Page 17] that the humoursome Christian may en­joy what he is pleas'd to call his Christian liberty? Christ gave not his bloud for this end, nor did he make a purchase of a dis­obedient, and gain-saying people; and as He himself set up no pretences from God against the Rights of Caesar, but determi­ned to each their proportions of Justice, and Obedience; so he intended by his Death, and Doctrines, Precepts and Ex­amples, to render Christians meek, and humble, dutifull and submissive; and be confident no man can be God's servant, unless he be also a good Subject.

There is one pretence yet behind, that has in it a great deal of clamour, and does most of all cosen our peope; and that is this. When the Magistrate, or the Mini­sters of Religion call upon them to obey the Laws, why God forbid but they should; they are as ready as any to doe that, so far as they are good, and just, and agreeable to the word of God. But what if they be against the word of God? what then? why then, no man calls upon them to obey. For in this we all agree in one Resolution, that God is to be obey'd, and not man. But [Page 18] then as this case is handled, all our disobe­dient people get out at this door: for the whole Rout of Dissenters, all of them with one mouth declare against our Laws, that they are not agreeable to the Word of God. And this is their staple objection, by which the trade of Faction is driven, and their Parties are kept up, and their disobedience is defended, and they reckon themselves then best of all to follow their conscien­ces, when they most of all break the Laws.

It is methinks first of all a little odd, that these people of such different persuasions, as to most things else, should have their Consciences so exactly set to oppose the Government. To an indifferent man there­fore, who hears the out-cryes, and sees the united endeavours both of the Papist, and Dissenter, to destroy our Church, it looks more like a Confederacy, than a scruple. But if it be, as they pretend, a dissatisfacti­on of mind; it is yet to be consider'd, That all these Parties do admit, that indeed they are to obey the Laws for Conscience­sake, unless the Law it self be against the Conscience, as that is instructed by the Word of God. Now here are two things [Page 19] to be done. To understand first of all, what Conscience truly is, and not run themselves out of breath, and the Laws out of countenance, with words and tricks. The second thing should be to produce plain, and evident Texts of Scripture, to which our Laws are contrary. Our duty that is made easie and familiar, and no­thing can be said with more authority, or plainness, than what St. Paul has taught in the 13th of the Romans to establish our Duty: but disobedience is wrapt up in notions, and noise, and amusements; for the Teachers are afraid they shall lose their Herds, and therefore they keep up Con­science in a continual Ferment; for if they once depart from that word, a fair way is made for Obedience, and the Dagon of the Separation is fallen, and the craft by which they get their wealth is discover'd; for they know too well, that the same strings do both open, and tye up, mens Consciences, and their Purses.

But the People are all this while abu­sed; and the whole thing is a question of Dominion, Whether the Laws or these Preachers must govern the Conscience; [Page 20] and the quarrel is not so much between Conformity and Conscience, as between their Leaders, and the Government. And yet if the pretence be Conscience, we should doe well to give over our Revilings, and suppose at least thus far in favour of the Magistrate. That he may think his Conscience as rightly instructed to require obedience, as they think their Consciences directed to disobey. Certainly the Prince must have as much Right to use his own measures in prescribing to the Conscience of his Subjects, as to practice, as they can have to set up their practices against the Law; and no Magistrate can with safety, or satisfaction, guide his own mind, that shall compose his Laws to fit only with other mens. And if the humour of any one Party shall be a license for their diso­bedience, all disagreeing Persuasions will put in for the same Privilege; and so the Magistrate shall make Laws to be obey'd by who will, and he must alter his Deter­minations, as oft as a new Conscience shall be started.

Some men are of short understandings, and others lye under great prejudices, [Page 21] they have weak heads, and strong necks, and some play upon you with the word Conscience, but design, and interest, are under the disguise. Now if the Magi­strate's conscience must be condemn'd to observe all the humours of hot and crasy heads, you may as well make him the Master of the Hospitals and the Bedlam; and bid him let all his people run to le­prosie and madness, without controul, or cure. And for the other, the designing, and intriguing conscience; if the Prince must not molest that, he delivers up his people to craft and violence; and such men as have no consciences of their own, shall ruine a State and Church, by work­ing upon other mens. And therefore it is better that the Magistrate keep his own conscience, and look to the Govern­ment; for certainly mens persuasions are not to be let alone, to doe mischief, and destroy the peace. And if they will in­joy their consciences, let them doe it with­out calling the people into Conventicles, and making seditious Orations, to bring the Laws into contempt, and the people into suspicions, to trouble mens minds, [Page 22] to dishonour the Wisedom of Parliaments, and destroy both our quiet, and our obe­dience. Some mens opinions, and other mens interest, is the conscience they so much talk of; and then it is no wonder at all, they cannot for their hearts obey, when they themselves are setting up for superiority. But to those, lastly, that are seduced, the Magistrate would be pati­ent, and the Laws tender, supposing that they remain at home, and are humble, and willing to be instructed; but if they will remain ignorant, and stubborn, the Laws are not to be suspended, because some men want wit, and others modesty, and will think as they list, and do as they please. The Prince must not be Lord over our minds, but I hope he may re­strain our actions, nay, though they have upon them the pretence of Religion; for we have known heretofore what practi­ces have assum'd to themselves the title of God's Cause. These, I hope, are not to be used with the same tenderness and caution. This puts me upon the third and last Particular of my Text.

[Page 23] III. To consider how far tenderness of Conscience ought to be admitted. There are a sort of people that have no great matter to say against the Laws, but they have a great many scruples against Obe­dience. These are such as are pleas'd to give themselves the Character of men of tender minds. To these people, I shall only say, that, first, if tenderness of mind does proceed from not understanding the true nature, or just limits, and adequate rules of Conscience, then these sort of men are to look upon the Laws as their best Guide, and Christian Princes as their fairest Instructors; Children are not to choose their duty, but to obey their Pa­rents; and of all things in the world, ig­norant people are not to be left to them­selves, not to set up scruples against Obe­dience, but taught what they are to doe, and kept out of harms way.

But in the second place, if tenderness of mind does proceed from the ill disposi­tion of it, and men cannot reconcile their duty, with their interest; why then indeed, our State-Physicians must cure [Page 24] it, as they can, by gentle Application, or severer Remedies, as the distemper is not so hurtfull, or as it is ulcerous, and in­veterate. But some mens tenderness is shrewdly to be suspected, when it shall be consider'd; that most of those things for which they so earnestly contend a­gainst the Laws, do evidently serve the ends of money and ambition, and have greater designs upon riches and power, than heaven, or the souls of their Prose­lytes.

And let the indifferent and uncon­cern'd part of the world determine, when men shall cry out tenderness of mind a­gainst the Prince's Laws, and have no tenderness at all for his Person; when they shall scruple his Commands; but make no scruple to invade his Rights; when they themselves cannot kneel at the Communion, and yet shall make their King kneel to a Block; when they shall indeavour to set up Christ's Kingdom, only as a pretence to pull down Caesar's, and make way for their unlimited Usur­pations; when it shall be no Treason to fight against the King, nor no Sacrilege [Page 25] to make themselves rich with Church-Plate, and Church-Revenues; every man in these cases, can see with half an eye, that tenderness of mind can have no good meaning, and the Laws must not be over-born by such men of craft and violence.

And in fine; because on all hands it is agreed that true tenderness of mind does consist in two things. To scruple the least sin, and not to give the least of­fence; It should be consider'd in the first place, that we have no law, in the obedi­ence to which, we can be said to trans­gress any Divine appointment; and there­fore it must not be said, that any man disobeys out of tenderness of conscience, unless the thing commanded were con­trary to Divine institution. And second­ly; since tenderness of mind does consist in being wary of giving the least offence, certainly in this affair our Governours are much concern'd; and our tender men might consider, that it is no small scan­dal to bring the Laws into contempt, and by Petitions and Appeals, by Stories and [Page 26] Pamphlets, by private Whispers, and pub­lick Calumnies, to represent the King, commanding unequal and unnecessary things.

And since as the case is handled, a scan­dal must light somewhere, either upon our wise Governours, or our mis-lead People; the modest and the humble will presume for the Laws, and take care for their Duty; and not comply with those that are train'd up under opposition, and hatred, to all that are above them.

And the truth is, these tender men are so much the worse to be lik'd, because some of their own principles, I might say, some of their very selves, notwith­standing their tenderness of Conscience, in some disputable Points, relating to Ce­remonies and Modes of worship; did yet commit such horrid things both against divine, and humane Laws, that no Age, nor no People, though the most savage, can produce the like. But still if you will not admit of these mens motions for Reformation; nor hear their pleas for Peace; nor tolerate their Separation; nor [Page 27] suffer them to muster in their Conventi­cles, till by a Curse ye Meroz, they have form'd their followers to give Battel to the wicked; why then good men! pre­sently their Consciences are troubled, and a great Affliction is upon their minds; for the Laws sit very uneasie upon those mens shoulders, where stub­bornness and interest do influence the dis­obedience.

I have done with the Text; I shall on­ly beg your Patience, to apply it to this Day, and this Assembly.

1. Since God has bound Obedience upon us by his express command, let us as St. Peter directs us, obey every Or­dinance 1 Pet. 2. 13. of man for the Lord's sake. Let us not turn our Religion into Disputa­tions, and seek out Arguments against our Duty, nor find out excuses to cover our evil Purposes. Obedience would be a very easie performance to a Christian, if he did not intangle himself with nice­ties, and scruples; but it would agree [Page 28] better with our Name and Profession, to be humble and modest, dispute less, and obey more. For Obedience is a part of our Religion, if we may believe the Text; but it is a most unworthy thing, and the most abominable Hypocrisie to set up Religion against Obedience, and bring forth Conscience against our duty; which if we have any conscience, we are bound to perform.

2. Because we are under Government, and in society with our Prince, and one another; therefore we are to consider the honour and benefit of the Publick; to lay aside our Factions, and private In­terests, and make the same Laws our common measures, because they equally defend all our Lives, and establish our Estates, and preserve our Peace, settle our Properties, and maintain our Reli­gion; and do as much confirm our own Liberties, as the King's Prerogatives.

3. Since God has oblig'd the Consci­ence to obey the Laws, because the Prince is his Minister; we are to consider Magi­strates under that sacred Character, which [Page 29] God has given then, when he said, they Ps. 82. 6. are God's. They are his Vicegerents, and we must receive their commands, with the same readiness and purposes of obedience. And though we may think some things which they prescribe, are not necessary; yet obedience is; and it is not so much the excellency of the thing, as the Autho­rity which commands, that we are to consider. And be confident there is no Church, nor Nation in the world, but con­tentious men may quarrel their Con­stitutions. But what then? must the peevish Subject be tolerated in every thing he is pleas'd to find fault with? then all Governments are precarious, and at the will of the People; and if the Prince will take Objections instead of Obedience, and ease his People in all those things against which they can find an ar­gument, he may easily conclude by what has been, what will be again; Remit to them but one Law or two, and they will make a Breach upon all the rest. It is better therefore that the Subject be taught to study their troublesome Opinions less, [Page 30] and Obedience more, not so much to keep up Parties, and promote strifes, as Peace and Unity, Charity and Obedi­ence.

4. I shall not be so vain to offer any Advice to my Lords, the Judges: They themselves know very well, that to pre­vent farther Schism in the Church, and Sedition in the State, we must bring all our trifling contentions, and religious quarrels, to be determined by the Law. For, for ought that I can see, men will wran­gle perpetually, and they will be always confident; and every man will think it hard to lay down his Opinions at the King's feet; but therefore they must be brought to lay down their practi­ces, as he shall require them. For we are all agreed, that Kings and Parlia­ments, can make what Laws they think best; and when the Prince, either by Them, or by his Judges, has declar'd his will by the Law, or his meaning in it, here one would think it neces­sary that all Peoples hands, and tongues should be tyed up, that they neither [Page 31] speak, nor doe evil to the Law. And if any man shall object, that the Go­vernment has not observ'd right, and just measures in its Constitutions; be­sides, that this censure does arise from Pride, and will go forth into Faction; My Lords the Judges, I hope, will quash the Inditement, and give sentence for the King. For He can have no ends, but those of Peace, and Religion; He has the Advantages of his own Pru­dence, and the wisest Deliberations; He proceeds according to the former Laws, and the same Scriptures, and unites to his own, the Wisedom of the Nation. And after all this, must pri­vate mens Opinions, contest with pub­lick Resolutions? and the men of de­sign be endur'd to bring the Laws in­to contempt, and the Nation into di­sturbance, to despise Dominions, and speak evil of the Prince? This is no way of Peace, nor Sobriety; nor can ever settle us: nothing can doe that, but Obedience.

[Page 32] And therefore I hope my Lords, the Judges, will bring all our People to the Laws, and a Conformity to the Esta­blish'd Religion; that shall confirm our quiet, and our tranquillity; for no men give disturbance to the State, but such as depart from our Church. For as it is Religion that must make our Nation great and prosperous, so it is the truest Interest of it, to keep our People to an Union in it: considering how severely we have smarted under the Factions, and Hypocrisies of those men, that were the Causers of our Divisions. And Se­paration is therefore the more intolera­ble, because Religious Opinions, and Practices contrary to the Law, have not only an influence upon the mind; but the Preachers also can lead their Prose­lytes, to what place, or against whom they please; for whoever is a Guide to Consciences, may be a Captain of their Marches. That no man then be suffer'd to put an Affront upon the Law, nor speak irreverently of the Prince; for the Laws are the security of our peace, and our [Page 33] prosperity: and the King is the Repre­sentative of God's Power and Majesty; to speak evil of him, is to blaspheme Heaven. We have the best Prince, and the best Laws; and both are to be de­fended from the evil, and ingratefull treatments of malicious Adversaries.

And that we may at last be quiet; Conscience is not to be suffer'd to be made a Disguise for the basest Purposes; nor those men to appropriate to them­selves the Appellation of tender minds, who will stick at no mischief, when they can doe it with impunity, and with pro­sperous Advantages.

But of all these things, my Lords the Judges will take care; that the Majesty of the Prince be not lessen'd, nor the Laws baffled, nor our Peace disturb'd; but that we may obey, and pray for our King, and all that are in Authority under 1 Tim. 2. 1, 2. him, that we may lead a quiet and happy life, in all Godliness, and Honesty. Amen.

[Page 34] Grant, Lord, we beseech thee, that the course of this World may be so peaceably ordered by thy Gover­nance, that thy Church may joy­fully serve thee in all Godly quietness, through Jesus Christ. Amen.