A Doctrine that is at all times proper and useful to be taught, though it has had the misfortune that attends several other excellent parts of Christian Religion, I mean, to be looked upon, even by the greatest pretenders to Piety, as a matter of but very little consequence; and if it be acknowledged to contain any thing of necessity in it, yet some evil instructors of our People have taught them to clog it with so many limitations, that in truth it comes but to very little with some of them. But however that be, yet they have effectually discovered their endea­vours to remove this necessary and excellent Doctrine of our Religion as far from that, as they have from their own Breasts. Certain it is, and our sad experi­ence has but too too much confirmed it, that in de­spight of all our Exhortations to the contrary, they had so far insinuated their own prejudices into the minds of all that did but a little favour them, that those of them that would not altogether disown the Obligations of our Religion in this particular portion [Page 6] of it, did yet freely and openly censure our publick Discourses on that Subject, as mean, insipid and unedi­fying, and hardly so good as Moral Preaching; which (by the way) is a disgraceful lessening Phrase, as they imagin, which the Leaders of the Faction have invented, thereby to render our Exhortations to the Performance of the very chiefest parts of Practical Religion despicable, and so ineffectual to those for whose sakes we chiefly intended them, and who in truth, through the crafty insinuations of such design­ing Guides, did most need them.

But indeed, this was a necessary though a Hellish Policy; for they did well enough foresee, that if we could but persuade Men to the careful practise of Humility, Peace and Charity among one another, and of Submission and Obedience to their lawful Go­vernours in Church and State, Those Fundamentals of our Religion, it would quickly and unavoidably have de­feated all their Factious and Schismatical Designs, which most palpably have succeeded, but in the same Proportions, that those lovely and happy Virtues have decayed among us.

It is evident then that a Discourse of this Nature could at no time be unseasonable to People in our Cir­cumstances. But I have judged it more peculiarly proper, to entertain you with a plain and honest Ex­hortation to a firm and sincere Loyalty; and from this particular Topick, as 'tis a Fundamental of the Religion we Profess, now, when there are found them among us, that have entred into an open and damnable Rebellion against their Natural Prince upon that Pre­text; [Page 7] and that have the impudence to Publish the maintaining and supporting that, for their design, which they have already, by their desperate Actions, violated and dishonoured in one of its most sacred san­ctions, and which does particularly recommend the Care and Practise of it to the World.

I do not believe that you that hear me, have any par­ticular need to be now Admonished of this part of your Duty; but yet to discover the steadiness of our own Principles, that I might prevent any of you from be­ing so much as alienated from your Duty in your Af­fections, or wheadled into thinking well of such pra­ctises, by the Cry of the Protestant Religion, that I might lead you not only to a dislike, but an utter abhorrence of such wretched Principles, as can never tend to sup­port or promote our Religion, but to dishonour and ruin it, and that are as contrary to your happiness in another World, as they are destructive of your interest in this. I have chosen to be obedient to this Apostoli­cal Injunction, Put them in mind to be subject to Principali­ties and Powers, to obey Magistrates, to be ready to every good Work.

Two things I shall observe from these words, which shall be the limits of my Discourse.

First, That Subjection and Obedience to lawful Go­vernors is strictly and necessarily enjoyned by Chri­stian Religion.

Secondly, That all Ministers of the Evangelick Dis­pensation are entirely obliged to exhort their several Hearers to the careful and conscionable Practise of this, as their just and necessary Duty.

[Page 8] And First, Of the first of these.

That subjection and obedience to Magistrates and lawful Governors is strictly and necessarily enjoyned by Christian Religion.

And because I remember to whom I am speaking, I will not therefore enter into any tedious debates of the measures of this Obedience, and how far it ought to be extended: For though it is most true, that some Per­sons have used their utmost care to perplex this Do­ctrine with all imaginable difficulties, and the Casuists of both extremes from us have equally conspired it, and to that purpose have clog'd it with a whole num­ber of Limitations and Proviso's, and will be putting of Cases, (of Conscience they call them) some hugely false, others silly and impertinent, that never did, and 'tis but just possible to suppose that ever they should need a Resolution while the World endures under any sort of Government whatever; yet most certainly this Duty of Loyalty and Subjection to Governours, as all other Lines of Practical Religion, is in it self direct, and easie to be drawn, hugely intelligible, and obvious to the meanest capacity, difficult to none but those that are loth to practise it, and in this also it agrees with the rest of those incomparable Virtues in the Christian Institution, that are of equal Necessity and Glory with it self.

And we need nothing more to prove how easie this Duty is to be understood, than to consider the meek and obliging temper of mind that Christian Religion re­quires in all its Votaries, and which it does also where Men are truly seized with the powers of it most effe­ctively [Page 9] produce; and also what every one of us in all cases where we have authority, expect from those that depend upon us, and so are subject to us.

I will therefore in few words give you the sum of this whole Duty of Religion: and it comes to thus much.

That that Obedience which by the Laws of Christianity we owe to our Governours, must be Active in all cases whatsoever, where we are not certain that the same Laws have laid upon us any prior Obligation to the contrary; for then the Apostles, St. Peter and St. John have answered for us, to the Council that commanded them to preach no more in the name of Jesus, Acts 4. 18, 19, Whether it be right in the sight of God to hearken to you more than unto God, judg you. But we must be certain then, for we all know that a doubting conscience is no Judg, neither lays any Obligation, for it passes no sentence: And further, the safer side must be chosen, which is, that we do not make our selves guilty of a certain sin by declining Obedience to the Magistrate, upon the score of avoiding that, which we cannot affirm to be evil. And moreover in such cases, where 'tis most plain that the Laws of our Religion will not allow us to be Active, in our Obedience to the Commands of our Go­vernours, yet then the same Laws oblige us to be Subject, i. e. to withdraw our positive Obedience, in such cases where, because of our Obligations to a greater Authority, we dare not comply with theirs, with Modesty, Meekness, Respect and Reverence to their Persons and Authority, and if they please to punish us for so doing, to bear it pa­tiently, and without reproaching or resisting. So that this is the sum of all. Our Religion obliges us actively to obey our Prince in every of his Commands, where God has not interposed his Authority, and to resist in no case whatso­ever.

[Page 10] There are only two things that are material to be obser­ved before I enter upon the proof of the Proposition I named.

The first is, that when I affirm the Doctrine of Loyalty and Obedience to our Prince, to be Essential to Christianity, I do not intend to be understood that it is peculiar to that body of Laws, or that it was first made a Law by Christ, but that 'tis strictly provided for by his Religion, so that he cannot be a good Christian that is not a Loyal Subject; nay, I am sure 'tis no venture to affirm, That this Doctrine is better taught and more strongly enforced by the Laws of the Gospel than by those of any other Religion in the World.

Secondly, I would have it be observed that I reckon and take it for granted, that all the Laws of common Reason and Equity, and such as are the foundations of all Humane Societies are part of the Laws of the Gospel, so that whatever Duty we owe to Governours by virtue of any of the Laws of Nature or Society, that we must acknowledg to be part of our Christian Duty.

And now I shall consider our Obligations to the perfor­mance of this Duty of Subjection to our Governours in the fol­lowing Particulars.

And first, Nothing can be more proper to begin with in this case, than the Determinations of our great Law giver, the Author and Founder of our Religion. And he while he was upon Earth did, with great clearness of Doctrine, assert the Obedience that was due to Magistrates, and did deliver it as a part of that Religion he came to establish in the World. When the Question was put to him to know his Judgment about one part of the subjection we owe to Governours, he de­livers his mind in an Ʋniversal Axiom, establishing all the Royal Prerogatives of a Prince, commanding all his followers that they should, Render to Caesar the things that are Caesars, [Page 11] Luk. 20. 25. Though there were found those that were so impudent as to accuse him of the contrary, Luk. 23. 2.

And we find that he puts the Case of Persecution to his Disciples, and foretells them what sufferings they should un­dergo, for the Preaching of his Religion, from the Rulers of the World, and gives them directions proper to that state, but all of them of a complexion utterly contrary to resisting or despising Magistracy, urging upon all occasions to his followers the quite different Doctrines of denying themselves, taking up the Cross, losing their lives in this World that they might save them in the other; and every-where establishes, both by Precept and Example, the state and temper of Christians after him to be that of suffering and sorrow, of patience and meekness, and praying for their Enemies under it. And there is no grea­ter evidence of the truth of all this than that remarkable place, Matt. 26. 52. Locus notandus omnibus subditis, as Muscu­lus: How he reproved the eagerness of St. Peter in resist­ing those that came to apprehend him, though it was an act sure of the greatest Violence and Injustice in the World, and designed by them for the utter ruin of himself, and the total suppression of his Doctrine and Religion; yet he posi­tively forbad him to proceed in what he attempted, and establishes the contrary Doctrine with a minatory Prediction against all those that should dare to do otherwise; All they that take the sword, i. e. to whom the jus Gladii does not be­long, shall perish with the sword. Which abundantly proves that the most innocent Person, or the best Cause, must not be defended by force of Arms against a Lawful Power.

Secondly, As a further proof of the Proposition, I will examine how the Doctrine of Loyalty is established by the followers of the same Jesus, and who no doubt, being gui­ded by his infallible Spirit, delivered the Precepts of his Reli­gion according to his mind whose it was.

[Page 12] St. Paul, Rom. 13. 1, 2, Let every soul be subject to the higher powers, for there is no power but of God, the powers that be are or­dained of God. Whosoever therefore resisteth the power resisteth the ordinance of God: and they that resist, shall receive to themselves damnation, or if instead of Damnation there, it should be read Judgment, and that too be understood only of the Magistrate, as some would persuade, viz. That if the King catch those that resist he will hang them; yet such a Prediction or Threatning, or if it be less, viz. a determination but of the natural tenden­cy of such practises to lead to a shameful and untimely Death by the hand of Justice; yet that sure, delivered after an Apo­stolical Judgment upon the whole Cause, is sufficient to deter any thinking Man from them. But if it be indeed Eternal Damnation, (as this alone Reason proves, because 'tis a Pu­nishment assigned for Resisting or Despising an Ordinance of God) which is here threatned to those that shall resist Law­ful Powers, that is enough to prove obedience and submission to them a necessary Duty in Christian Religion.

The same Apostle also in another place, viz. 2 Cor. 10. 4. tells us, That the weapons of our warfare are not carnal, but mighty through God; The Holy Jesus that gave such gifts to men of wonderful and miraculous Abilities, never delegated to any of his followers, the Power of controuling or resisting Magi­strates, which yet he could as easily have done. S. Peter that with one word struck dead Ananias and Saphira. Act. 5. must yet be obedient to the Decree of his Crucifixion; and S. Paul that struck Elymas blind, Acts 13. and did such mighty Wonders upon other occasions, must yet make use of none of his Powers against Ananias, Felix or Nero: no Mira­cles to be wrought to oppose any Judicial Sentences of Magi­strates. The wisdom of Heaven had taken others and quite contrary measures for the founding and preserving his Church in the World.

[Page 13] St. Peter also, 1 Epist. 2. 13. Preaches the same Doctrine; submit your self to every ordinance of man, and founds it upon the Injunctions of the Holy Jesus, for the Lords sake: And conti­nues the Obligation to the several Subordinations of Magi­strates, Ver. 14. Adding, Ver. 15. that this was the will of God, for the Glory and Honour of his Religion. And, Ver. 20. he puts the Case of unjust suffering from or oppression by Governors, and directs the carriage of all Christians in such a Case. If you be buffeted for your faults and take it patiently, What glory is it? but if you do well and suffer for it, you take it pa­tiently, This is acceptable with God.

St. Jude also in his Epistle sharply reproves those that despise dominions and speak evil of dignities, Ver. 8. denouncing God's severest Judgments against the Gnostick Hereticks for this among other of their impieties. And the afore-named Apostle St. Peter, in his second Epistle, Chap. 2. Ver. 1. speak­ing of damnable Heresies; afterward, Ver. 10. mentions those that despise Government, and are not afraid to speak evil of Dignities. I shall think now that you truly believe this Doctrine of Submission to Governors, abundantly proved to be a Necessary and Essential part of Christian Religion, by the con­curring testimonies of the sacred Pages, when I have only added; that Rebellion and Sedition, Heresie and Schism, which are Disobediences to Governors in Church and State, are ranked by the Holy Ghost among the works of the Flesh, viz. as that is opposed to the Spiritual and Holy Doctrine of the Go­spel, Gal. 5. 19, 20, Now the works of the flesh are manifest, i. e. notoriously known to be impure and contrary to the com­mands of Jesus, such as these, Idolatry, Witchcraft, Hatred, Vari­ance,—Seditions, Heresies,—Murders, Drunkenness, &c. Now we may see by the companions which the Spirit of God has assigned to, Seditions and Heresies, that these are of the same Immoral and Damnable nature with the other. And the [Page 14] Apostle affirms of these, Ver. 21, That they which do such things shall not inherit the Kingdom of God. And, Ver. 24. He pronounces of these with the rest, that they are utterly inconsistent with Christs Religion. For they that are Christs have crucified the flesh with the affections and lusts. And now for a Conclusion to all this, suffer me to repeat to you, that numerous Catalogue of Prodigious Impieties in men, which the same Apostle St. Paul, in his second Epistle to Timothy, Chap. 3. foretells should over-run the World in the latter days, in the midst almost of which you will find Traytors to be reck­oned. Men shall be Lovers of their own selves, Covetous, Boasters, Proud, Blasphemers, Disobedient to Parents, Ʋnthankful, Ʋnholy, without Natural Affection, Truce-breakers, false Accusers, Inconti­nent, Fierce, Despisers of those that are Good, Traytors, Heady, High-minded, Lovers of Pleasure more than Lovers of God, having a form of Godliness, but denying the Power of it: Enough it is sure to affright any man that has but a tolerable value for the Holy Book, from ever being a Traytor to his Prince, when he shall but consider what company the Holy Scriptures have placed such guilty and miserable Wretches with.

Thirdly, The Divine Original of Sovereign Power proves sub­jection to it a necessary portion of that Religion which has God for its Author. And it is a Conclusive Argument that that Religion never came from Heaven, that teaches or encou­rages any opposition of that Authority, which God himself has set up in the World: For if Satan be not divided against Satan, most certainly then the Wisdom of Almighty God is always consistent with it self. And moreover all the great­est confusions that could happen in the World would be fastned upon the wise Governor of it, if when he had ordain­ed Powers and Sovereignty among men, he should allow or encourage the resisting of them.

Now that the Origine of Sovereign Power is from God, is [Page 15] evident from many places of Holy Writ. Hence Kings are called Gods, Psal. 82. 6, And the Children of the most Highest. Not only as being concerned in his especial care, mainte­nance and provision, but also as partaking of his Authority, and having that in them which is an emanation from, and resemblance of his own Government of the World. And Prov. 8. 15, By me Kings Reign and Princes Decree Justice. And the Prophet Daniel, Chap. 2. 21. tells Nebuchadnezzar, That 'tis God that setteth up Kings. And therefore they are called the Lords Anointed. And St. Paul in the fore-quoted place, af­firms the Powers that be to be Ordained of God; and that they which resist the Power, resist the Ordinance of God, which 'tis evi­dent that nothing that comes from God can in the ordina­ry establishment of things teach to do.

Whatsoever therefore has been impiously pretended to the contrary, 'tis evident that the Original of Sovereign Power is Divine, and consequently if our Religion be so too, it must teach a reverence and submission to those, that have their Powers delegate from the Great Governor of the World.

Fourthiy, If it be considered that Obedience to Magistrates, and the not resisting their Authority, be absolutely necessary for the Peace of the World, and to secure the undeniable In­terest of all Mankind; it will from thence, I think, clearly follow, that 'tis a necessary portion of Christian Religion: For, I think, 'tis a Proposition Universally true, That whatsoever is truly necessary for the Interest of Mankind in their several Societies and Relations to each other, is in the Moral Obligations to it, effectually provided for, and secured by the Laws of the Blessed Jesus.

Now 'tis impossible but all must own that nothing can be more absolutely and immediately destructive to the In­terest of all Societies of men, than disobedience to, and resist­ing of the Governors of them, and consequently upon that [Page 16] very account, it must be repugnant to the Laws of the Gos­pel.

There is nothing the whole World has more entirely a­greed in than the absolute necessity of Government; without which all those intolerable mischiefs would ensue, which every gratification of a private Humour or Eust could Pro­duce.

And Obedience to Governours stands upon the same invin­cible Necessities that Government it self does; for without this, the other is but a name and a speculation, impossi­ble to subsist or to serve any of the needs of Mankind. I will name a few of those horrible mischiefs, that would certainly destroy the Peace of the World, if the resisting Governors were upon any pretext allowed lawful.

And first, Every private mans Rights, Liberty and Proper­ty, would be exposed to every Invasion, and could not pos­sibly be fixed with any sort of certainty or safety. Search the Annals of the World, and see if these darlings of Mankind were not always exposed to Rapine and Ruin, whenever the Sovereign Power has been resisted; 'tis the natural and cer­tain Consequent of a Rebellion against the Supreme Governor, to spoil and oppress particular Persons. The stories of our own Late Horrible Confusions are fresh enough in mens memories to prove this to be true.

Liberty and Property has been the cry of the Faction a long time. It was to secure these as they pretended, that they raised that Horrid Rebellion during the Reign of that Royal Martyr of Blessed Memory, the Father of our present Glori­ous Monarch, and the remaining Ruins of many Families and Estates can witness how well they did it.

And the Present Rebellion will give a good account, no que­stion, of the preservation of the Liberties and Properties of men when we shall know how many honest People are [Page 17] undone by their Violences and Outrages, besides what the Actors in it have exposed themselves to from publick Justice, which if God be merciful to us will shortly overtake them.

And moreover, if one Traytor succeeds in his Attempts, the same or better Principles will induce others to disobey him, and so there is no end of Confusion and Disorder.

Secondly, If it might be admitted lawful on any Pretext whatsoever, to resist Governors, unless the reserved cases were effectually stated, published and owned, which I think is not possible to be supposed, the mischievous effects would be the same, as if it might be done on any account without reserve.

And if this were done, yet we know that the Populace is so easily wheadled by the Heads of a Faction, with the noise of a few taking words; and are so ready to receive any im­pressions that may prejudice them against their Governors, and so easie and forward to determine in favour of those that dare to oppose them, that if there should have been but one reserved case in which it were lawful to resist, 'tis no hard thing to believe that all and every thing would have been drawn to it; and one such exempted case would have ren­dred all Government unable to preserve it self, and liable to be unhinged by every Designing Rebel, that has but cunning enough to manage the Many Headed Beast, into the clamour­ing up of his Pretences and abetting his Designs, than which nothing can sooner or more certainly destroy the best and wisest establishments of any Society of men in the World.

Thirdly, Another mischievous effect of opposing Magistrates, is the Letting and Disturbing the course of publick Justice, in all its Branches, which thing alone necessitates the decay of a Community; and which naturally results from that evil I am disswading from.

For when Governors are forced to take care to secure [Page 18] themselves against Rebellion and Invasion of their Authority, how can they be at Liberty or indeed have the Power, (if the Party that opposes them be Formidable) of securing the Rights of their Subjects by the peaceable Administrations of Ju­stice.

For then Malefactors that are single escape from Justice to make up the force and numbers of them that Invade it: And indeed of such Dregs of Mankind do such Tumults general­ly consist.

Then private differences about Property must be delayed, 'till it be seen whether the Government be able to support it­self, and secure the execution of its own most just Deter­minations. And in the mean time 'tis not unlikely that all that do wrong will be at least abettors of those that op­pose Authority, if it be but that they may the longer conti­nue their Ʋsurpations upon the Rights of their Neighbours; and the injured Person has his wrong greatned to him by the delay, and is discouraged too in his Obedience to those that should and can't relieve him.

Lastly, That I may Epitomize the proof of this whole matter. It shall be sufficient to add, the consideration of the sad stories of our Late Confusions. How many are there still among us that need no more than their own Memory and Observation to convince them, that nothing can be a greater plague to a Society of men in every respect, than a Popular Rage? And those of us that did not live in those days, yet cannot sure be altogether ignorant of the wretch­ed effects of that Ʋnchristian Anarchy, if we have but a little considered the occurrences of our own time.

We can never be so liable to be injured by the worst of Monarchy, as by the Invasions of Government under any pre­tence whatever. And moreover, every man, I think, can bear a wrong or injury from his Prince with more patience [Page 19] and less vexation, than he can from the unruly Rage of his In­ferior or Servant, or those that he has maintained by his Cha­rity; and yet these we must expect, and suffer, whenever Rebellion breaks out; as is evident from the History of the Late Times, (as we call them) in very many Examples, Tragical enough. I am persuaded that I am not mistaken when I affirm that there were more Acts of Violence, Ra­pine, Cruelty, Injustice and Irreligion, committed in this our Nation, during the few years of the prevailing of that Fa­tal and Execrable Rebellion over us, than can be found in all our Histories to have been done by all the Male-Administra­tions of Government, though surveyed with never so much prejudiced Judgments. How many among us, both in their Persons and Estates, do bear those scars, that are at once the loud Proclaimers of the Loyalty and Glory of them that wear them, and also of the Tyranny and Rage of them that gave them?

If then it be evident, as I think 'tis, from all has been offered on this particular, that Obedience, Loyalty and Sub­mission to Governors, is the undeniable Interest of Mankind, it follows strongly, that 'tis effectually provided for and secured by the Doctrines of Jesus. For the Son of God, when he founded his Church by the delivering his Religion to the World, that all men, and particularly Princes and Governors, might not want any sort of motives that might be proper to recommend it to their Love and Protection of it, took effe­ctual care, by establishing the Duties of men one to ano­ther, and of all men to their Rulers, upon the same forcible Obligations and Penalties, that he did those to God himself, to secure so persuasive an Argument, as that of the Interest of all Societies and Relations of men, on the behalf of the Do­ctrine he was then to establish.

Fifthly, I will go on to prove the truth of my Proposi­tion, [Page 20] from one of the Grand Designs and Intendments of Christian Religion in the World, to which, resisting of Gover­nors is utterly contrary. Now one of the great purposes of the Gospel was the establishing of Peace and Charity among men. See how it was Prophesied before of the days of the Messiah, Isa. 11. 6, 7, 8, 9, The Wolf shall dwell with the Lamb, and the Leopard shall lye down with the Kid—And the Lyon shall eat straw like the Oxe—And the Reason is given, Ver. 9, For the Earth shall be full of the knowledg of the Lord as the Waters co­ver the Seas. The Author of our Religion is called, The Prince of Peace, was born in a time of Ʋniversal Peace, and at his Birth the Heavenly Anthem sung by Angels, was, Peace on Earth, Good Will towards, or among men: When he was going out of the World, his Blessing was, Peace I leave with you, my Peace I give unto you, Joh. 14. 27. And while he conversed with his Disciples, he makes Charity to become the very Cha­racter of a Christian, Joh. 13. 35, Hereby shall all men know that you are my Disciples, if you have love one to another. The whole Institution that he left, I mean the Gospel, is called the Gos­pel of Peace. He that sent him to reveal it, is the God of Peace, the Message and Commands it carries do correspond, Live peaceably with all men. Follow Peace, without which no man shall see God, is the one half of that which is of so absolute necessity to happiness, that it can never be attained with­out it. But how effectually and summarily all this is de­feated by resisting of Governors is so plain that it needs no Proof.

And moreover, which was hinted before, 'tis utterly in­consistent with that temper of mind that Christianity re­quires in all that pretend to espouse it; even Meekness, Charity, Gentleness, and the like. All which it requires so strictly and absolutely, so universally, and without the least co­lour of exception, that 'tis impossible for him to be a Hypo­crite, [Page 21] I mean, to be able to pretend to the least shadow of Piety, that acts contray to such a temper; for he is a noto­rious opposer of the Religion of Christ in its greatest Funda­mentals, and in despight of all other Varnishes and Pretences whatever, this alone pulls of the Vizard, and presents him to the World as a stranger to the efficacy of Christian Princi­ples, if he be a Contentious and Ʋncharitable man, Gal. 5. 22, 23, The fruit of the spirit, i. e. what it certainly works in that mind where it inhabits, is Love—Peace, Long-suffering, Gen­tleness, Goodness, Meekness, &c. so many several names being given to the same Essential Virtue of Charity does easily teach us how it delighted the holy, kind and charitable Spi­rit of Jesus, to impress such Characters upon all that should own and believe its Revelations. And again, Col. 3. 12, 13, Put on therefore as the Elect of God, i. e. as become those that are dear to, and highly valued of God, bowels of Mercies, Kindness, Humbleness of mind, Meekness, Long-suffering; these are those parts of our Religion that are so closely recom­mended to us, and that render us highly beloved and e­steemed of God, because they do constitute in us a God-like temper of mind, and make us the Children of our Father which is in Heaven, and because the Practise of them renders our Religion truly Glorious and Lovely in the World. Now Rebel­lion and Disobedience to Governors must needs be wholly in­consistent with this temper of mind that is before descri­bed, forasmuch as it arises from Rancour, Discontent, Ma­lice, Ambition, Cruelty, Impatience, Pride, Peevishness, and the like evil habits of mind, which how well they a­gree with what the Evangelick Institutes do require and promote in us, let all men that know them judg.

Sixthly, Another thing that inevitably concludes for what I have been so earnestly exhorting you to, and is a result of what I last named, is the consideration of that [Page 22] due submission to, and acquiescing in the disposals of Di­vine Providence concerning us and all we have, which we are bound to, both by Natural and Revealed Religion.

I shall not suspect that you do so little understand your Religion, as to go about to prove that contentment, or a pa­tient abiding the Will of Heaven concerning us is our Duty. And a very little of Discourse will shew you how contrary resisting of supream Powers is to all that. For,

Put the case that we be under all the Ills, Hardships, and Calamities that can be supposed, nay, and more and greater than can be supposed, from our Governors, is it not still the Great Ruler of the World that has appointed us this state, and if we Contrive and Endeavour to free our selves from it by force of Arms, what is it but violent and desperate resisting the Ordinance of God, concerning our selves? 'Tis Rebellion a­gainst the Great Monarch of the Ʋniverse, and declining that service he enjoyns us. What is it but a wicked Resolve to break the Mighty Course of his Counsels? or at best but a fruitless Attempt to free our selves by our own force from that condition of life, which not so much his Vice-gerent, as he himself has disposed to us? 'Tis telling the World, and God Almighty to his face, we will not be as he would have us. 'Tis a Gyant-like War, and no less than an endeavour to fling his Providence out of the Earth, which is next door to the pulling him out of Heaven.

That Contentment then and Resignation of ourselves to the Conduct of Divine Providence is a necessary part of practical Religion is, allowed me, and I need say no more to prove how well resisting of Sovereign Powers agree with that.

Seventhly, And to conclude this whole matter, I have to prove, that Obedience and Subjection to Magistrates is a neces­sary part of Christian Religion, the example of Jesus and his Apostles, and of the Martyrs and Confessors of old.

[Page 23] The Doctrine of the Messiah I have accounted for before, and now I super-add, that he did further explain and enforce that by his example. How willingly he yielded himself to those that accompanied the Traytor that delivered him! How meekly he behaved himself when before their Judicatures! How evidently he declared (when he told Pilate, My King­dom is not of this World) that nothing of that Power he then managed himself, and had delegated it to others to do it af­ter him, should ever Interfere with, or tend to lessen the Authority that was derived to him from Caesar, or that of any other publick Magistrate to the end of the World! How calm­ly he received the Sentence of Death, the most Ʋnjust that e­ver was Pronounced! How patiently he resigned himself to the Execution, the most Barbarous that ever was Perpetrated!

And this sure was not through any deficiency of Power in him to have delivered himself, or confounded those that so maliciously treated him; for though there have been found that have impudently enough Blasphemed the pa­tience of Martyrs and Confessors, with this false and malicious suggestion, yet here I hope they will be silent.

Neither can they sure be so Atheistical as to pretend this Example of the meek Lamb of God, inimitable; and that all the reason of his submission was the fulfilling of the Scrip­tures, and the capacitating himself for that great Work of Expiation, and Attoning Divine Displeasure, if they do but remember, that we are commanded by the Spirit of Jesus, speaking in one of his Apostles, Heb. 12. 2, [...], To look unto Jesus, the Author and finisher of our faith, who for the joy that was set before him endured the cross, despising the shame—And to con­sider him that endured such contradiction of sinners against himself, lest we should be wearied and faint in our minds.

And moreover when we consider all the Glorious Patterns of an Illustrious Patience, set before us by men of like Passions [Page 24] with our selves, the Holy Martyrs of Antient times, who amidst all the severities of an enraged Power, Heb. 11. 36, 37, 38. They had Tryals of cruel mockings and scourgings, yea, moreover of Bonds, and Imprisonments; they were stoned, they were sawn asunder, were tempted, i. e. to Apostatize, by flatteries and promises, which the Apostle justly reckons among the severest of their sufferings; were slain with the sword, they wandred about in Sheep-skins and Goat-skins, being destitute, afflicted, tormented; of whom the World was not worthy, and yet took all this joy­fully, never tumultuously resisted the Powers that thus cru­elly and unreasonably persecuted them, and if it had been on­ly for want of Power, Why did the Inspired Pen-man of this Epistle, attribute it to and commend it as an effect of their Faith and Hope? I say, when we consider all these Examples, we may, I think, believe that the force of them would have passed into a Law, if there had been none in explicite terms Recorded in the Christian Institutes; but when the Laws are plainly delivered, and backed by these Exam­ples, none but a Prodigious Impiety would go about to baffle this Glorious Principle of our Religion, which at once gives us the opportunity of Publishing to the World the Highest Testimonies of our true and unfeigned Love to God, even of suffering for his sake, which is indeed the Complement and fulfilling of all that God has enjoyned us as the Con­ditions of our Eternal Happiness, and also is the great recom­mendation of it to all the Powers upon Earth.

Having in these particulars fully asserted, and I hope to your satisfactions, the Doctrine of Loyalty and Submission to Kings and Rulers, as a Fundamental Portion of our Religion. I pass now to the second part of my Discourse, which I shall briefly touch, viz.

II. That all the Ministers of the Evangelick Dispensation are strictly obliged by it, to exhort their Hearers to the care­ful [Page 25] and conscionable Practise of this part of their Religion as their just and necessary Duty.

This is evident alone from this Apostolical Injunction to him whom St. Paul had placed in the next Degree of Authority to himself, and he speaks it as a thing that they all, both Preachers and Hearers knew and understood, and so it need­ed only to put them in mind to be subject; and 'tis plain enough without this particular Command, that we that are Preach­ers of the Gospel, being bound to declare the whole Counsel of God, that we might escape the Penalties that justly be­long to those, that handle the Word of God deceitfully, and that we might be clear from the Blood of all men, could never with safety to ourselves, silently permit men to be mistaken in, or ignorant of so necessary a part of their Christian Duty.

But this particular Command to us, was super-added with a particular respect to the Hereticks that then were, and such as should afterwards arise, Preaching another Do­ctrine, and also to give still more publick security to all Pow­ers in every place where the Gospel came, that the Religion established by it, was so far from making any Invasion upon their Rights, that it did oblige all its Followers, upon stricter grounds than any other Institution in the World, to be Obedi­ent to their Authority.

And because perhaps there are some here that have heard another Doctrine taught from this very place, I will therefore Appeal to themselves, whether it does not much better become a Minister of the Gospel of Peace, in speeding his Commission from the God and Prince of Peace, to Preach this Doctrine of Peace, Meekness and Obedience to Magistrates, than to hear them not only vary from, but act quite con­trary to their Instructions, in thundring out the furious and extravagant noises, of Curse you Meroz—And of fighting the Lords Battels. In Elijah's Vision, 1 Kings 19. 11, The Lord [Page 26] was not in the Earth-quake, nor in the Fire, nor in the strong Wind that rent the Rocks, but in the still small Voice; God was not here, when Drums were beaten, and Trumpets sounded from the Pulpit, but we may believe him here, and expect his blessing upon us here, when we cheerfully hearken to his Ministers, that come unto us Preaching Peace by Jesus Christ.

I am persuaded there are none here but are satisfied of the mischief of all such Principles as tend to Rebellion. And therefore am under no fear of displeasing any of you by this necessary freedom.

I have nothing now to detain me from finishing this Discourse, but only to report the force of all that I have of­fered you by it in the following Inferences.

And, First, It appears from this whole Discourse what sort of men those are, that make Religion a pretext for Re­bellion: When yet it does altogether, and upon unalterable foundations condemn it, and by all its Powers fortifie Princes in their Governments over their Subjects. And has made a better provision for the true performance of all Allegiance and Homage to Princes, than any other Religion has offered or can ever furnish the World withall.

For Christianity has Adopted the Dnties of Subjects to their Sovereigns, as also those of all other Relations among men, and made them part of itself; and has charged all that Profess it, upon the same Penalties, which are the threats of an endless misery in a future state, with which it establishes all its other Doctrines, and which no other Religion in the World can justly awe the minds of its Followers with, to see to the Pious and Sincere performance of all the Duties they owe one to another, and to those above them, in the several capacities they are considered in, in the World.

So that Loyalty to our Prince stands upon the same bottom in our Religion, with Piety to God; nay, God Almighty has [Page 27] declared he will never accept any pretended Worship to himself, from such as are unfaithful in the Duties of their Relations to men. For our hands must be lifted up in Prayer to God without wrath, 1 Tim. 2. 8. And if we have any preju­dice, or discontented, malicious or furious thoughts, the sources of all Rebellion, against any man, much more if they be against God's Vice-gerent on Earth, we must not come near his Altar, and if we do, 'tis upon our utmost peril, for we have reason to expect nothing but a Curse.

How wretchedly wicked then are those, that Preface their Rebellions with that Glorious Name, that condemns them to Hell, and how wilfully blind must they be that believe them?

For can we think that the Devils Instruments will ever help to maintain God's Kingdom; or that that Religion can be protected by Impiety and Disorder, whose Principles Pro­claim the strictest Holiness and most entire Peace? Is Divine Power so weak that it must call in the Foreign supplies of the Kingdom of Darkness to maintain its own Gospel? Or shall a­ny of us be so gull'd, as to take part with, or wish well to those, that pretend indeed the safety of our Religion, but in good earnest design only the gratifying of their own Ambi­tious and Discontented Humours, though it be in the ruin of all that should be dear to us? No! Let us oppose to all the false Colours with which they would Honest their wicked Acti­ons; That they that do evil that good may come, their damnation is just

Secondly, This Gospel Doctrine of submission to Princes, proves to us, that a Rebel to his King and Sovereign, can never be a good Christian towards God. Sedition is one of the fruits of the flesh, and lodges where the Spirit of Jesus enters not. What fellowship has Light with Darkness, Christ with Belial, or Religion with Rebellion? 'Tis the evil and foul Spirit that foments such a temper, as this comes from, in the minds [Page 28] of men to disturb and ruin Goodness and Piety under the name of Protecting it. For most certainly he that nourishes Ha­tred or Cruelty, Rancour or Revenge in his heart against man, but especially against his Sovereign, never felt, to be sure, never complyed with, the motions of the Soft and Charita­ble, Humble and Holy Spirit of Jesus. He that despises his Du­ty to man can never value his Obligations to God; for so one of the Holy and Infallible Writers has proved by undeniable Ar­gument, as well as determined by unerring Authority, 1 John 4. 20, That he who loveth not his Brother whom he has seen, i. e. He that does not with Charity and Sincerity, carefully per­form all the Duties required of him (For Love is the fulfilling of the Law) to his Brother, i. e. to his Superiors, Inferiors, of Equals, whom he has seen, i. e. with whom he is conversant in the World, and to whom he is bound by so many sensible Obligations, which are most like to prevail upon men; How can he Love? i. e. be Dutiful and Obedient to, God whom he has not seen; with whom he is not conversant or acquainted?

And the whole force of the Argument is this. That he that is not lead by the motives of his Interest for this World, and the opportunities of constant conversation, and experience of the benefits of it, to do his Duty to man, will never be in­fluenced by the motives of another World, which address only Faith and Reason, and to sence appear at a great di­stance, and to have but little or no force to move him, to be truly Obedient to God, a Being, that he never said his eyes upon, and has but very small and imperfect notices of.

And so, that I may apply it to my present scope, 'tis evi­dent, that he that has seen and conversed with his Prince, and beheld his Glory and Power, and those emanations of Mercy and Justice that flow from his Throne, and has had the opportunities of sharing in the Honours and Advantages that attend such as are near it, and yet has so little sence of all, [Page 29] as to be a Traytor to him, must needs have less Reason and Faith, in which only the force of Religious Obligation do con­sist, and so must unavoidably be false to his Religion and his God, whom he never saw, and whose Glory and Majesty fall not within his consideration.

Thirdly, I gather hence, that Preaching of Loyalty to our King is Soul-saving Doctrine, for not to say that Rebellion is as damnable a sin as Witchcraft, and stubbornness as Idolatry: That Sedition does as certainly lead to Hell, as any other of the Works of the Flesh that are ranked with it, Gal. 5. I thus make it appear that Disloyal and Trayterous Practises are one of the shortest cuts to an Eternal Misery. For,

It will be allowed me that Traytors seldom live long, they are those bloody and deceitful men that shall not live out half their days, Psal. 55. 23. They do rarely escape the hands of Ju­stice, and when they are in them, it is not fit they should long be there to occasion any further Convulsions in the Body Politick; now when a vicious and a bad life towards God ends in a Rebellion against his Prince, and the Traytor is blast­ed in his Designs, and the Law has seized him, and within a few days he must conclude his miserable life in a more mi­serable death: Must we not all acknowledg, that 'tis mercy miraculous in the proper sense of that word, that shall receive a few Prayers in lieu of the Obedience of a whole Life, and that shall consign him to a happy Eternity that perse­veres in his sin 'till he comes to dye for it.

Since then resisting of Government does so apparently ha­zard our eternal safety, I must certainly appear to you to serve the Interests of your Immortalities, when I per­suade and exhort you to avoid that, which does so greatly endanger them; and this is what you have been taught to call Soul-saving Doctrine.

Lastly, I have opportunity here to present you, as I do, [Page 30] with a most hearty and persuasive Address, that might in­duce you from the consideration of your Religion, to resolve upon a firm, steady and unstained Loyalty to his Majesty that now is, Our Lawful and Ʋndoubted Sovereign, whom God long pre­serve; that we may none of us so much as seem to wish well to those, that are doing what in them lies to hurry us into the most miserable Anarchy and Confusion.

Consider how contrary to the Religion we all Profess such Accursed Practises are, and let us by all means avoid the en­couraging any such Designing and Restless Heads, as can never so much as pretend to protect our Religion, 'till they have first violated it, in the most necessary parts of it. Never say to them, God speed; lest if we partake with them in their Sins, God give us to partake with them in their Plagues. But amidst all the Tragical noises with which evil men would Alarm our fears to desperate Actions, let us be persuaded to calm our minds, with the remembrance of the watchful and wise Conduct of Divine Providence, which superintends all affairs below, and peculiarly those of his Church; let us not forget the experiences of Divine care for our Religion, which has been gloriously discovered for it in all the necessities it has been in, Psal. 22. 4, 5. Let us abide upon the Gracious, and Repeated Promise of as Just a Prince as ever swayed the Scepter over us: But then let us be faithful to the Government, that that may not be uneasie to us.

And that we may be the more engaged to practise what I exhort to, consider we all, that Hereby we shall create to ourselves strong and sure titles to the Divine Protection; for God did never for sake or forget those that in Piety and Cha­rity, submission to his own Appointments, and Obedience to his Deputies in the World, and perseverance in well-doing, have committed their causes to him. Hereby we endear ourselves [Page 31] to our Prince, who will always value Loyal and Obedient Sub­jects, and Protect that Religion that teaches men to be so. Hereby we add a Lustre to our Profession, while we walk wor­thy of that Holy Name that is named upon us. And render that and ourselves truly Honourable to all Mankind, and especi­ally to those that Govern us. And let us never forget, That amending our lives, and living strictly according to the rules of our Religion, is the best and only way to Protect that, and ourselves in the peaceable enjoyment of it.

To Conclude, and to give you a short but full direction, how you may accomplish all these blessed and happy pur­poses, I exhort you, in the Name of God, that you go on heartily to espouse, and steadily to persevere in the Communion of the Church of England; to revere her Governours, to value her Teachers, and to practise her Doctrines. By so doing you will be sure to tread aright, and be out of danger of being beguiled, by any false pretences or insinuations into any actions that may become hurtful to yourselves, or your Religion. Here you will find to be taught unspotted Piety towards God, firm Loyalty to our Prince, hearty and extensive Charity to one ano­ther; and if we do, and persevere in doing these things, we shall never fall. But amidst all the Changes and Ʋncer­tainties of an uneasie World, shall be supplied with the fresh assistances of God's Holy Spirit, proper to our states, and so guided by the particular care of his wakeful Providence, that we shall at the last attain the accomplishment of all our Desires, and the reward of all our Labours, in portions of an endless and unconceivable Bliss:

Which God of his Infinite Mercy Grant to us All, through Jesus Christ our Lord, to whom with the Father, and the Eternal Comfor­ter, be Glory and Honour and Praise, Now and Ever. Amen.