THese Words are our Saviour's Answer to a Question which some Male-contents and Reli­gious Zealots among the Jews put to him, whether Tribute was to be paid to the Roman Emperours, who were the Ru­lers God had set over them at that time. And they contain the just Bounds of Pious and Religious Loyalty, teaching us how to maintain an inviolable Duty both to God and the King. Religion towards God is the chief concern of all wise and good men, especially of us who are the Mini­sters of it. And Loyalty and due Allegi­ance to the King, will always be the care of all that duly fear God, or desire to live at quiet. Both these are indispensibly re­quired, and in themselves can very well consist together: But yet in the practice [Page 2] of the World, mens Fears for the one, are most apt to bear them against the other. And because we have so fresh an instance of this in the late Rebellion among our selves, I think it may be very [...]it at this season to shew men, how they are to ex­press their care for God, and that without Rebelling; and also how they are to shew their assection to their Soveraign, and that without deserting, or any ways injuring true Religion.

Sometimes Princes profess a Wrong Reli­gion; nay, sometimes they set themselves against the True, and persecute Gods Ser­vants. And when at any time this is the Case, our duty to God▪ and the King seem as if they were at odds, and look like ir­reconcilable and inconsistent things. And then men oft-times think themselves ex­empt from one of them, because they can­not serve two Masters of contrary Interests, so that either in Zeal for Religion, they cast off all duty to their Prince, and turn Bigotted Rebels; or else in compliance with their Prince, they throw aside true Religi­on and their Duty towards God, and turn Irreligious Time-servers. But the true de­termination [Page 3] of the Case, our Saviour tells us, is to do neither of these. When Prin­ces happen to have any mis-perswasions a­bout Religion, we must still pay them all civil Subjection and Obedience. But our Loyalty must not carry us to embrace their Errours, but at the same time we must keep true to Religion and Gods Service. Ren­der, &c.

In discoursing upon these words, I shall

1. Shew on what ground these Inquirers thought themselves exempt, and what was the cause of this Question.

2. Vnfold the plain determination our Sa­viour here gives of it, and shew what is im­plied in religious Loyalty and true Christian Subjection, so as that there may be no just cause of Offence, either to God, or to the King. Render, &c.

1. I shall shew on what ground these In­quirers thought themselves exempt, and what was the cause of this Question.

Now that was because they thought they ought not to be subject to a Prince of a For­reign Religion.

[Page 4] This Sect, who sought satisfaction in this point, were not against all Subjection, as if they would be lawless, and introduce a per­fect License, having no controuler but them­selves. They would submit to a Prince of their own Nation, as their Fore-fathers had done to Saul, David, and Solomon: Yea, they would submit to a Prince of a For­reign Nation, provided he would embrace their Religion and way of Worship, and espouse Judaism. And thus these very In­quirers did at this time: For Herod was a Forreigner, by Country an Idumaean, not Jewish born; but because Idumaea when it was conquered was cast into the same Pro­vince with Judaea, and especially because he turned Proselyte to Judaism, and became an eminent Professor and great Assertor of their Law and Religion, they made no dis­pute at all of being subject unto him, the Herodians, i. e. the Court-doctors and Fa­vourers of Herod, coming along with the Pharisees to ask our Lord this Question, as we are told v. 16.

But they were against paying subjection to Heathens, who worshipped other Gods, and were not of the same Religion with [Page 5] themselves. The Soverain Lord of all is Almighty God, and Princes are onely Offi­cers of his whom he has deputed; and they would not esteem any one a right Vice­gerent but that worshipped the same God as they did, [...] says Antiqu. l. 18. c. 2. Josephus of them, i. e. The onely Lord and Leader they owned was God, and Gover­nors that owned him; and so they would not submit to any prophane Dominion which had renounced him, as the Romans did at that time: So that they cast off the Yoke, not because they would have none over them, but because they would not be subject to a Heathen. The Founder of this Sect, which Josephus calls the Fourth Sect, was Judas Gaulonites, who rose in Galilee in the days of the Taxing under Cyrenius, and is called by Gamaliel Judas of Galilee, Acts 5. 37. He was followed by those Ga­lileans whom, because of their rejecting the Roman Yoke, Pilate the Roman-gover­nour came upon, and slew as they were a Sacrificing, Luke 13. 1. His Followers lay much among the Pharisees, those zealous As­sertors of the Mosaick Law and Jewish Liberties, with whom, as Ibid. Josephus notes, [Page 6] they accord in all things. And they were Pharisees who came to Christ, desiring to be resolved in this point, v. 15, 16.

Thus did they fancy they ought not to be subject to the Roman Emperours, because they were of another Religion: And this being a main point, and our blessed Lord being a Doctor of greatest Name and Re­putation among them, they come to him for a confirmation of it. As for other Rab­bies, they told him they were Temporizers and Court-flatterers, men of good Under­standing, it may be, but of low Spirits, who although they had the wit to see this truth, had yet the corrupt carnal Policy to con­ceal and dissemble it, because it was dan­gerous; especially having so fresh an in­stance of the Roman Severity on the Abet­tors of it, as Pilates slaughter of the Gali­leans. But as for himself, they believed him to be not onely skilful, but true and bold too, and that in his Answers he would speak the truth of things, not what was like to please persons. And therefore in this case they would not apply themselves to others, from whom they could look for nothing but Art and Secular Compliances, [Page 7] but to him, from whom they had so just reason to expect the truth it self. Master, say they, we know that thou art true, and teachest the way of God in truth, neither ca­rest thou for any man, for thou regardest not the person of men. Tell us therefore what thinkest thou, Is it lawful to give tribute unto Cesar, or not? v. 16, 17.

This opinion then was the occasion of this Question. I proceed now

2. To unfold the plain determination, which our Saviour gives of it, and to shew what is implied in Religious Loyalty and true Christian Subjection, so as that there may be no just cause of offence, either to God, or the King. Render, &c.

Now this determination consists in these two things.

1. That we pay all due respect and just obedience to our Prince, whatever Reli­gion he be of, so that the Pretence of Re­ligion must never make us ill Subjects. Ren­der unto Cesar the things which are Cesars. But still

2. That at the same time we reserve all due service, and subjection to Almighty God; so that when Princes happen to err [Page 8] in Religion, the pretence of Loyalty must never draw us to embrace their Errours, and become irreligious. Render unto God the things which are Gods.

1. He tells us we must pay all due Re­spect and just Obedience to our Prince, whatever Religion he be of; so that the pretence of Religion must never make us ill Subjects. Render unto Cesar, &c.

Now the things of Cesar, or those Du­ties which we are to pay our Prince, I shall comprehend under these three Heads.

• 1. Inward Love and Reverence.
• 2. Respectful Speeches and Expressions.
• 3. Obedient and Submissive Practice.

1. To a Prince all Subjects are bound to pay inward Love and Reverence.

They must bear an inward Love and Kindness, and stand well affected to their Power and Persons. And the natural ef­fect of this will be, that they wish well to them, and sincerely desire the ease and happiness of their Reign: That they en­deavour to accomplish their own desires, and make their Reigns easie by their quiet­ness, [Page 9] and dutiful behaviour towards them: That they be forward to observe their Vir­tues, and to commend what is good in them, for that shews affection: That they be prone to conceal, or extenuate what would bring them to shame, for that is true love and tenderness towards any per­son: That they be candid in construing what is done or said by them, and turn all, so far as things will reasonably bear, to such a sence, as may cherish and main­tain a good opinion of them, and the like. These are real Fruits of Love, and proper Trials of our Kindness towards a­ny person; and therefore are the true ef­fects, and surest signs of our being well af­fected towards them.

They must also pay them an inward Reverence, because of their Power and Pre­eminence. Render fear to whom fear, honour to whom honour, says St▪ Paul, speaking of the dues of Kings, Rom. 13. 7. And this Reverence we shall be thought to show, when we do not pragmatically intrude our selves into their Affairs, but by letting them alone to their own care, shew, we think them fit to manage their own business. [Page 10] When we pay a modest deference to their Councils, which we have neither oppor­tunity, nor skill to judge of, and which therefore we cannot Censure, without great Arrogance and Sauciness. And last­ly, when we behave our selves in their Presence after a respectful sort, not with sleightful and contemptuous Deportment, but with such becoming care, as mani­fests an awe for them dwelling upon our Spirits.

2. To a Prince all Subjects are bound to pay respectful Speeches and Expressions. They must not use blunt Reproofs and un­mannerly Rudeness, when at any time they are addressing to themselves. Is it fit, says Elihu in Job, to say to a King, thou art wicked? and to Princes, you are ungodly? Job. 34. 18. Nor must they use irreverent & reproachful Speech when at any time they discourse of them with others. This implies two things, One is, that they do not speak evil of their Persons, being forward to tax, and aggravate their Faults: The other is, that they do not complain and envy against their Administrations, delighting to lay out the Grievances of State, and misguidance of [Page 11] Affairs. Both these were the sins of the Gnosticks, who brought the greatest scan­dal upon our Religion in the first days. They were always finding fault, as St. Jude says, with the publick Managements, being Murmerers and Complainers, v. 16. and boldly vilifying and reproaching the Per­sons of their Governours: They despise Do­minions, says he, and speak evil of Digni­ties. Whereas Michael the Arch-Angel, when he contended with the Devil himself about the body of Moses, durst not bring against him a railing accusation, but said, the Lord rebuke thee, treating Authority with decent Speech, even when it was lodged in the Prince of Darkness, v. 8, 9.

Thus must all good Subjects refrain from speaking evil of the persons of their Go­vernours, and inveighing against the publick Grievances and Male-admini­stration of Affairs. And this they are bound to do, not as if the Persons and Conduct of all Rulers were so right, that no fault could be found in them; for there will be Personal Faults, and Publick Mis­carriages so long as Governours are Men: But because when there are things blame­worthy, [Page 12] in charity to their Persons, and du­tiful regard to their Power, we must not speak evil of them, and inveigh against them for them. When St. Paul called Ananias whited Wall, it was a true Reproach, for he had deserved that Name by his hypocritical and unjust usage. But though the Reflection was true, yet he confesses it was Criminal, because it is written, thou shalt not speak e­vil of the Ruler of thy people, Acts. 23. 3, 5.

3. To their Governours all Subjects are bound to pay an obedient and submissive Practice. Under this I comprehend three things. 1. That they pay faithfully all le­gal Tributes. 2. That they obey readily all their just Laws. And 3. that when they can­not obey, they suffer patiently without making Insurrections.

1. They must pay faithfully all legal Tri­butes, which are imposed on them by their Country Laws and Authentick Customs; and which are as much the Princes Pro­perty, not to be with-held, or defalcated, without fraud and dishonesty, as every private mans Estate and Inheritance is his. Render to all their dues, tribute to [Page 13] whom tribute, custom to whom custom is due, saith St. Paul, Rom. 13. 7. This the Primitive Christians did with exemplary fidelity and exactness, being as Conscien­tiously fearful to with-hold any just Pay­ment from their Prince, as from their Neighbors. They durst not pay, indeed, what was exacted of them for Idolatrous Vses, because that had been to contribute towards the Worship and Service of Idols. But Caetera Vectigalia Gratias Christianis a­gent, &c. says Tertullian, i. e. As to all o­ther Customs, which are every where frau­dulently concealed or with-held by the Gen­tiles, we Christians are so strict in paying them, that though the Gentiles pay Taxes for Idolatrous uses, which the Religion of us Christians will not suffer us to do, yet our punctualness in discharging all State-taxes so far exceeds theirs, that we pay as much into the Checquer for civil Impositions, as the Heathens do for those, and for Idolatrous too, Tert. Apol. c. 42.

2. They must readily obey all their just Laws. Put them in mind to be subject to Principalities and Powers, says St. Paul, and to obey Magistrates, Tit. 3. 1. And this [Page 14] Obedience is due, whensoever they command Lawful things, i. e. things unforbidden by a higher power, and which have no Law of God against them. To shew a thing Law­ful, it is unreasonable to ask where there is a command in Scripture, and a Law of God for it: For such a Law commanding it, would not make it a thing Lawful which may be done, but a thing necessary which must be done, and cannot be let a­lone. But to the lawfulness of things, it is enough that God has said nothing of them, and that there be no Law of his a­gainst them. This is security enough that they may be done without sin, or any of­fence to him: For he is never offended, and we never sin, nor shall ever suffer, but for breaking some Law, and doing some­thing that he has forbidden. Whosoever committeth sin, trangresses a Law, saith St. John, for sin is the transgression of a Law, 1 Joh. 3. 4. And there must always be a Law, saith St. Paul, that worketh wrath; for where there is no Law, there is no trans­gression, Rom. 4. 15. So that whensoever they enjoyn unforbidden things, they en­joyn Lawful ones, which no good Subjects [Page 15] must dispute and question, but peaceably and readily perform

3. When unlawful things are enjoyned, which they cannot honestly obey, they must suffer with Patience, and not seek to stave off Sufferings by making Insurrections. Whilst there is any help in Law to prevent un­just Sufferings, men may claim their Legal Priviledges in their own defence, as St. Acts 22. 25. &c. 16. 37. Paul did before the Heathen Magistrates. Or if Laws give no redress, they may have recourse to Prayers and Tears, or any other peaceable Arts to still a Princes Rage, and melt him into Justice. But if all peace­able methods fail, and there appear no hope of protection but in Force, the Case is helpless in Humane means, and must be left to God to redress it. Rebellion is a thing, which no necessity can excuse, nor any pretence can authorize: They that re­sist, says St. Paul, shall receive to themselves damnation, Rom. 13. 2. Which was spo­ken, when the Christians had felt some, and daily feared and expected greater Suffer­ings; and bound up their hands, when the Scepter presently after was sway'd by a man, Nero I mean, who invaded ho­nest [Page 16] mens Estates to supply his own pro­fuseness, and embrued his hands in the Bloud of any he had a Pique against, with­out any regard to Law or Justice; and was a profest Enemy of the true God, and raised the first Persecution against the Christians, as appears from Tacit. Annal 15. & Suet. in Vita Ner. Tacitus and Suetonius, two approved Historians of those times: And these are the fairest pre­tences, that can ever be urged in this case; so that if they cannot secure us in flying to Arms against our Governours, nothing else can.

All these are the things of Cesar: and whether Princes are good or bad, they are all due to them. For the ground of their being due, is not the moral Endowments of Prin­ces, because they are men well qualified; but their Power and Authority, because they are the Vicegerents and Ordinance of God. This God assigns as the reason of our Duty; not that a Prince is circum­spect or Successful, Wise, or Holy, but that he is his Deputy. I have given the Kingdom to Nebuchadnezzar, says he, where­fore all Nations must serve him, Jer. 27. 6, 7, 8. The Powers are ordained of God, [Page 17] therefore he that resisteth shall receive dam­nation, Rom. 13. 1, 2. and he is the Mini­ster of God, wherefore you must needs be sub­ject, v. 4, 5. Inde Potestas Caesari unde Spiritus, illuc suspicientes Christiani, &c. It is because God that gave him Breath has vested him with Power, that we honour and obey the Emperour, says Tertullian, Apol. c. 30, 31. So that all this Love and Reve­rence, this respectful Speech and submis­sive Practice are due, as to the Best, so to the Worst of Princes. They must be paid, not onely where Kings Rule well, and are wisely sollicitous for the Publick; but also where they lie steeped in Plea­sure, and hate Business, and not onely neglect, but oppress the State. They are due to Princes of the most opposite Religions: for this is the very Case de­termined in the Text; the Jews denying Tribute, as was said, to the Roman Em­perours, because they were Heathens. Nay, they are due, not onely to Princes that profess a false Religion, but also to those who impose it, and Persecute the true Religion. For so Nero did, if not be­fore; yet at least, soon after St. Paul, un­der [Page 18] the pain of Damnation, had required all Christians to be Subject, Rom. 13. And so also did the other persecuting Em­perours that succeeded him, when the Chri­stians were a noble spectacle of Bleeding, but persevering and unconquerable Loyalty to all the world.

As for this tryal of Persecutions, God be thanked it is not our case: For our Laws protect the true Religion, and pu­nish all that dissent from it. And our King has graciously assured us, that he will govern by Laws, yea preserve the Go­vernment and Laws themselves, both in Church and State, as they are now esta­blished.

But where that is truly the Case, as it was with the Christians in the Apostles days, and the Primitive Persecutions; and as it is still with the Forreign Protestants in Popish Countries, but especially in France. Yet will not this Persecution of the true Religion, exempt Subjects from any Branch of the foresaid Duties. They must bear Honour and Reverence, and speak of them with Respect, as well as with Truth and Justice, and pay faithful­ly [Page 19] all Legal Tributes, and obey cheerful­ly all their just Laws, and live quietly un­der them, without raising any Commoti­ons to defend and secure even their Reli­gion and themselves, under all Princes, un­der a Nero, Dioclesian, or Julian, that not onely profess, but espouse and forcibly propagate a false Religion, as well as un­der the best and most Orthodox and Chri­stian Kings. So that the pretence of Reli­gion can never authorize any men to be ill Sub­jects. Render unto Cesar the things which are Cesars, says our Saviour in this very case to those who inquired how they should be­have themselves under Princes of a wrong Religion.

But whilst we are thus careful to pay all due Respect, and just Obedience to our Prince, whatever Religion he be of, so that the pretence of Religion never make us ill Subjects. We must take care still further,

2. To reserve at the same time all due Service and Subjection to Almighty God; so that when at any time Princes happen to err in Religion, the pretence of Loyalty must never draw us to embrace their Errours, [Page 20] and become irreligious. When we do any thing else in compliance with Soveraign Princes, yet must we not sin against God for their sakes: For Princes, how high so­ever they are above us, are yet under him as his mere Deputies and Rom. 13. 4. Ministers, and he is still the Soveraign Prince; so that our respect to them must never carry us to his prejudice, Render unto God the things which are Gods, is the other part of our Saviours Answer in this case.

The things of God are the things of Re­ligion. And the Religion, which God pre­scribes, is not always the same with that which the Prince doth. In our own case, God be thanked, they meet. For our Laws fetch Religion from the Scriptures, and establish the same that Christ himself has there established. And our King has given us his Royal Word, that he will go­vern by Laws, and maintain them, and al­ways defend and support the Church of Eng­land. But in other places among our neighbour Nations, the Laws of Religion, and the Laws of the Land, thwart and op­pose each other. And so they did when our Religion was first planted, in the days [Page 21] of the Apostles; and so they continued to do in the succeeding Ages, and may still happen to do in all times. But when that is the case, this close adherence to the Rules of true Religion is still the inviolable Right of God, and no Powers on Earth must ever drive us from them.

Now the things of God, or those things which are due to him in Religion, I shall reduce to these three Heads.

• 1. A belief of his Revelations.
• 2. Worshiping him according to his own Rules.
• 3. The service of a good Life, and an upright Practice.

1. The first thing of Religion due to God, is a belief of his Revelations. What­soever he declares, we must all give abso­lute credit to, because all that believe a God, believe he is infinitely true, and can never deceive men. Nay, in matters of Religion and Salvation we must give credit to him alone, because he onely knows the terms of his own Mercy, and how he will bring us all to Heaven. In these Points, we are not to believe an Apostle himself, if he should not speak from him: For they, as [Page 22] St. 2 Cor. 1. 24. Paul said, had not dominion over mens Faith, to make them believe any thing; but were onely as Messengers and 1 Cor. 4. 1. & 9. 17. Dispen­sers of Gods Word, and so could declare no­thing but what he had told them. And much less should we believe either him or an Angel from Heaven, if he should not onely speak to us without Book, but a­gainst it, and contradict Gods own Reve­lation: Though an Angel from Heaven preach any other Gospel than what we have preached unto you, [...], let him be accursed, i. e. look on him as if he were anathematized, and come not near him, nor give any heed to him, more than you would to one that is thrown out among Heathens and pub­lickly excommunicated, Gal. 1. 8. So that if the Laws of any Country require men to give their assent to ridiculous and absurd Opinions, as they do among Heathens and Mahometans; or to believe quite contrary to the Scriptures, as they do in Italy and France, where all men are compelled to believe Transubstantiation, and to profess a Church Infallible, which had evidently em­braced and taught a number of Falshoods: they not onely need not, but they ought not [Page 23] to comply with them. They must trust God before any Princes on earth when they happen to contradict him. It is Gods Pre­rogative to govern our Faith, and that must not be given up to any others.

2. A second thing in Religion due to God, is worshiping him according to his own Rules. This is another of Gods Rights. For his adorable Excellencies, and Soveraign­ty over us, claim our Worship; and he him­self alone can prescribe it. The end of it is to honour and please him; and what will do that is best known to himself; so that his Worship must be of his own prescri­bing, and we must never attempt to wor­ship him in a way forbidden. And there­fore if any Powers on earth should com­mand us to worship God in a way contra­ry to what he has required, therein they are not to be obey'd. Thus the Heathens required the Primitive Christians to Sacri­fice to their Gods, and to Swear by the Em­perours Genius. And thus in France, and in other Popish Countries, the poor Prote­stants are required, among other things of like sort, to pray to Saints, and adore Ima­ges, and worship the Host, and take up with [Page 24] a maimed Sacrament receiving the Bread onely without the Cup, and address to God in a Latine Service which they do not un­derstand, and from whence they can expect to reap no profit. All these ways of Wor­ship are directly opposite and contradicto­ry to Gods Rules; and therefore were just­ly and necessarily rejected by Gods faithful Servants. For here, notwithstanding their Princes Command, they might and ought to reserve themselves to Almighty God, this being his Province.

3. A third thing of Religion due to God, is the Service of a good Life, and an upright Practice. This is what God indispensibly requires of men in all Religions, and which they must be most careful to pay to him inviolably in all times. So that if any Powers should require to be served by Fraud or Falshood, by Rapine or Bloodshed, if they would have men stop at no bounds, nor scruple at any wickedness which serves their ends; their Subjects or Dependants must not hearken, but here obey God who is a greater King than they.

These are the things of Religion; and these are reserved to God as his things, [Page 25] which are put without the controul of Prin­ces; so that we must not comply when at any time they invade them. Thus the three Children would not worship the Golden I­mage, for all the strictness of the Kings Com­mandment, Dan. 3. 4, 15, 16, 18. and Da­niel would not omit his daily Prayers to God, notwithstanding thereby at his utmost pe­ril, he broke Darius's Royal Edict, Dan. 6. 7, ad 10. And when Christ had comman­ded the Apostles Matth. 28. 19, 20. to go and preach to all Nations, they would not desist when the Jews forbid it, saying, Whether it be right in the sight of God, to hearken unto you more than unto God judge ye, Acts 4. 17, 18, 19. and the Primitive Christians, those renown­ed Patterns of Loyalty, though they would never raise Rebellions against their Princes, yet stood out in a continual and invincible breach of their wicked Laws, refusing ob­stinately either to Curse Christ, or to Sacri­fice to Idols, when they were required there­to by their Heathen Governours. When any Kings Laws run thus against Gods Laws, non-compliance and holding out is a grace, which the more resolved it is, the better it is. Nay, that Boldness and undaun­ted [Page 26] Face in opposition, which in case of lawful Impositions, is a most criminal Im­pudence, is in this case a peculiar Gift of the Holy Ghost, which was beg'd by the Apostles when under the Threatnings of the Jewish Rulers, they desired Grace to speak the word with boldness, Acts 4. 29. which, according to that Prayer, was afterwards most emi­nent in themselves and the Primitive Con­fessors; which God still bestow'd when he call'd men to suffer for him in after Ages: and which I doubt not but he will still be­stow when he shall please to call any Chur­ches to suffer for him, to the end of the World.

Thus are the things of Religion Gods things, wherein all men are still to follow him, though the Powers of the World being erroneously mislead, should have the mis­fortune both to practise themselves, and to injoyn their Subjects too to practice other­wise.

The onely Caution I think fit to be ad­ded in this case is, that we do not make those things Religion which are not so, as not Kneel­ing at the Communion, not using the Cross in Baptism, not joyning in a Form of Prayers, [Page 27] and the like. True Religion doth not stick at these and such like indifferent things: For God makes Religion, and he has no where forbid the use of them, but may be served by them as truly, and oft-times more becomingly than without them. So that when our Governours require onely such things as these, they intrench not at all upon Re­ligion and the Rights of God, but we may lawfully obey them, and then we must do it. If they command against him, in that we are to desert them, because we are to follow him in Religion. But then we must take care, that what we call Religion be not a point of mans Invention, that it be some Article of the holy Scriptures, and not of our own Fancy, some thing which is a Religion of Gods, and not of our own making.

Thus must we hold firm to God in things of Religion; and therefore as the pretence of Religion must never lead any to be ill Sub­jects: So neither, when Princes happen to be mislead in Religion, must the pretence of Loyalty ever draw them to err and be ill Chri­stians. When Subjects are most Loyal to their Prince, in paying him all Honour, and [Page 28] Obedience, and submissive Carriage, they must not embrace his Errours, nor conform to his Opinion and Practice in Religion, if they happen to be different from what the Scripture teaches. This is no act of disloy­alty to a Prince, to be true to Almighty God, and both to believe and practise as he would have us. All Loyalty to the King must consist with true Religion towards God, since the King is onely God's Vice­gerent. This was the belief of our Sa­viour Christ, and of his Apostles, and of all the Saints and Servants of God in all Ages. And it will always be the opinion of every man, whose Conscience is not debauched with Atheistical Principles, but knows he has a God as well as a King to serve.

Having thus stated what are the things of God, and what the things of Cesar, and shown how the pretended care and zeal for the one can never exempt us from the other; I shall now very briefly exhort you to a careful observance of what has been delivered, and so conclude.

Since God and the King then must both have what belongs to them; and God, who is most jealous of his own Honour, [Page 29] will not have mens Zeal even for that to transport them against the just Rights of Cesar; let me exhort all that hear me to have a watchful eye to both these, and that what God has put together, they would not set asunder. Be careful to give God all the Honour that is due to him, and to do it with Constancy, Zeal, and Affection. But when you are most zea­lous for the Honour of God, be careful to preserve an inviolable Duty to your Prince too, who is Gods Vice-gerent. Shew your selves hearty and steady Protestants, that is Gods Cause, wherein you may and should be zealous; but at the same time be sure to shew your selves good Subjects, and good Christians. Let not your Zeal for Protestancy bereave you of your Loy­alty or Christianity, and make you for­get either your Duty to your Governours, or that Charity which you owe your Neighbours; even those who are most op­posite in Religion to your selves. This is to act by a Primitive Spirit like sincere Servants of Christ, and true Members of the Church of England; to whose Eternal Honour it may be said, that the Clergy, [Page 30] and true Members of it, beyond what is ordinary in other Churches, are careful to shew such a just and well-governed Zeal for Almighty God, as dare not fly in the Face of the King, or be unchristi­anly violent against their Brethren for Gods sake. They are, and by their Prin­ciples should be zealous against Popery. But at the same time they are zealous a­gainst Rebellion and Disloyalty, one of the most mischievous things in Popery, and against all unchristian usage and unchari­tableness to men of different Perswasions, which the unbridled Zeal of Papists and Sectaries too commonly transports them to.

And then, as for you my Reverend Bre­thren, who are intrusted with the Mini­stry of Religion, let me particularly re­commend the things of God and Religion to your care, that you would labour to make men true to God, that they may be true to the King for Gods sake. Stir them up, not onely to like Religion, or to be Luke-warm, which God Rev. 3. 16. told the Church of Laodicea was loathsome; but to be con­cerned and zealous in it. And that they [Page 31] may not be all Heat without Light, nor their Zeal outrun their Knowledge; en­deavour to possess them with right No­tions of it, letting them see that Religion lies in Faith and Practice, in Believing all the Articles of the Creed, and Keeping the Commandments and Laws of God. Suf­fer them not to place Religion in little things, to embrace Shadows for a Substance, and to think either to please or displease God by such frivolous and inconsiderable things, as are unworthy of any Wise mans Notice; which needless Scrupulosi­ty of Mind, will not onely prove a Snare to themselves, but inevitably render them troublesome to their Governours, and ve­ry detrimental to the Publick Peace. And when they are thus rightly instructed in Religion, and made true to Almighty God; be diligent to weed out all Sediti­ous Principles, to make Civil Subjection as necessary a part of their Religion, and as much a Point of Conscience, as Pray­ers and Gods immediate Service. In a word, to let them see the Necessity, the Duty, and the Benefit of being inviolably Loyal and true to the King too.

[Page 32] I know the Judgements of great num­bers are preposessed on the wrong side, and leavened with ill Principles, instil­led by cunning Seducers into many well-meaning but unwary Minds, both about the things of God, and of the King too. For as for the things of the King, through an habitual and indulged License, many are come without regret to question any thing that is in favour of their Gover­nours; to put remote and Imaginary Ca­ses, in Bar of present, real, and unquestio­nable Duties; to Cavil and Dispute Pow­er, when they should be shewing Obe­dience; nay, to avow such Principles as inevitably unsettle any State, and autho­rize the most bare-faced Rebellions, as, God knows, we have newly felt by sad Experience; which would have been much sadder still, had not the Wisdom and Goodness of God confounded the Craft, and defeated the mischievousness of men, in our late happy, speedy, and, in appearance, intire Deliverance from them. And then as for Religion, great numbers of those who are concerned for it, either place it in trifling Truths, or in [Page 33] grounless and untrue Opinions; and where they are most mistaken, they are usually most confident and concerned, and shew more Zeal for those empty and unprofita­ble Nothings where they think wrong, than for all the grand and importan Truths of their Religion where they believe right. These ill Weeds have in too ma­ny marr'd the Soyl which I am entrea­ting you to cultivate. And what pains it may have cost others to sow these evil Seeds, and give them root, I know not: But now they are in posession, and are rivited in the Minds of Men, I know it will cost you much Pains and Patience too, to pluck them out. But this, my Reve­rend Brethren, though it will exercise your care, yet must not discourage it. Let not us shew less diligence to cure Mens Minds, than others have done to corrupt them. Let not the goodness of our Cause suffer through our remisness, and want of care in managing it. Sub­stantial Religion and Loyalty are true and mighty, and will prevail at last. But with­out your care and pains, who are appoin­ted Advocates for them, and are of all [Page 34] men, as most concerned, so best sitted to uphold them, they will not be prevalent. May the Almighty God daily increase your Zeal, and both direct your Labours, and prosper them in so good a Work: That you may not onely be rewarded for the honesty of your Endeavours, when Jesus Christ the Chief Shepherd, and Bishop of the Church, as St. Peter 1 Pet. 5. 4. & 1 Pet. 2. 25. styles him, shall come at last; but may at present see the Fruit, and rejoyce in the Success of them too. Amen.