REligion and Government being the two great Institutions that Nature dictates, and that God hath ordained for the Benefit of Mankind; The one for our present tranquillity, and to give us the Advantage of Society, and peace in the world; And the other for securing of our Greater Interests both here and hereafter, Not­withstanding the disorders and inconveniencies our discomposed Nature and ruffled State hath subjected us to, and involved us in; The Wisdom of God, and the Saviour of men, abundantly demonstrating his love to the World, hath both improved Re­ligion to the utmost Capacity of Assisting its Great Design, and taken all possible Care to e­stablish Government: He hath supported the Authority and strengthened the Necessity of both by his Laws; and that men may obtain the hap­py end of both, he hath most indispensably en­joyn'd that they Render to Caesar the things that [Page 2]are Caesars, and to God the things that are Gods.

Sometimes indeed the Design of Religion is fru­strated; The Errours and Corruptions that some mix with it, disappointing them of the Salvation they are in pursuit of; And sometimes also the design of Government is so perverted, that men have not that benefit of Security and Peace under it, that God and Nature seem to have in­tended them thereby; That as it is a matter of Great Difficulty, in some Churches especially, to obtain the end of our faith; so in some States it is really as difficult, to lead quiet and peaceable lives: Nevertheless, the foundation of God stand­eth sure, and when the face of the World is most uneven, and the times most Critical, when Ty­ranny and Confusion are most rampant in the World, to pay a due observance to Princes, and to observe a due regard to God, is to reserve our Peace in both Worlds, as safe as any Rules can pre­scribe, or practice effect.

To pretend so much conscience toward God, as to deny a due Honour to Princes, if it be not a mere Sham and the Covert of ill Design, yet seems an errour in practice, being most evidently a lameing of the Good Design which the Wis­dom of God hath contrived for our Peace, and a forward step to those troubles that are commonly awarded to such as are stubborn and disobedient: And on the other side, to resolve all Religion in­to Loyalty, is as ridiculous and absurd, as to say the Roman is the Catholick Church, and may prove of as ill Consequence and worse: But as pure Religion established and faithfully practised, and Government well settled and Prudently ma­naged, [Page 3]is the most Natural and Rational ground for the Repose of the World, so those men that concur therewith, and bearing a due regard to both, with upright minds Render to Caesar the things that are Caesars, and to God the things that are Gods, not only consult well for the Glory of God, and the Publick. Tranquillity, but also de­monstrate themselves good Subjects, good Christians, and Wise Men.

All these I am sure our Lord would have us to be, and I fuppose his words in the Text drive at it, and therefore I shall endeavour in this Dis­course to assist his Design; And to this end I shall observe to you, that there is in the Words;

First, Something granted, viz. That there is a Due or Right that belongs to the Prince, and to God, which ought to be rendred to them;

Secondly, That there is something supposed, viz. That these Rights are consistent with one a­nother, and that men may render to Caesar the things that are Caesars, and yet render to God the things that are Gods, or that men may be good Subjects with safe Consciences.

Thirdly, There is something enjoyned, viz. That we render to each his Due.

Lastly, There is something intimated, viz. That as there is sometimes Great Prudence required in this Practice, so there is Great Security in it: In rendring to Caesar the things that are Caesars, and to God the things that are Gods, there is Wisdom and Safety.

All these I shall discourse a little upon, and I hope they will give me the Advantage of making [Page 4]some Good Improvement, for the Glory of God, the Repose of the World, and the Good of Men both here and hereafter.

First, There is in the Text something granted, which is that there is a Due or Right belonging to the Prince, and to God, that ought to be rendred.

This is indeed the Foundation of all Reli­gion and Government, without which all kind of Confusion, Impiety, and Idolatry would ensue, that the disordered State of Mankind is subject to: And it is so Natural, as well as Christian a Maxime, that it hath the Universal assent of all Nations and Ages. Neither hath it been thought any infringing either of Liberty or Property, if rightly understood; for as the Apostle says, we are not our own, 1 Cor. 6.19. that is, so absolutely, as to ex­clude all others from any Interest in us, so all that we have is not to be accounted so entirely ours, that none else can claim a Right to any part of it but our selves: We do not subsist of our selves, but do indeed entirely depend upon God, and all that we have and are, is from him; he hath a Right to us and in us; and what we have, we hold from him, and consequently an ac­knowledgement at least is more his due, then the remainder ours. We hold what we have by the Power of Government, and it is the Prince that defends our Persons, and that maintains us in the possession of what God bestows upon us; and con­sequently an acknowledgement and assistance is due to him; so that there are three Parties that are concern'd and interested both in our Persons and Possessions, viz. God, the Prince, and our [Page 5]selves: God hath a Right, the Prince a Right, and the residue is Property; And what is reser­ved to them, is, if paid, as a Quit-rent which ensures and confirms the rest to us; And if we be obliged to render it, it is not to be accounted an infringing of our Liberty, because it is the most Rational way, to secure both it and our selves.

That there is a Due to be rendred to the Prince; not only the necessity of Government re­quires, but it seems to be his intermixt Right with his Subjects, in them and their Possessions, that denominates him Lord, and is the ground of Dominion and Rule; in as much as without such a Right there could be no claim to either, as in­deed the Power of Government cannot be main­tained without it. That every one should be ab­solute in his own Possessions, and all level Lords of their own Fee, is rather a hoped Chimera of distempered heads, then a possible attainment of the wisest Men; for if all were absolute Lords, and had not a common Head to unite themselves under into a Body, against the Designs and Pra­ctices of any that are Covetous-and Ambitious, and withall Active and Daring, there would be continual bickering and Contests, till a forced sub­mission be gained to a Conquering Tyrant that would have all: But the uniting of the Com­munity into Society, prevents confusion, and the individuals conceding to the Supremacy of one, and his being interested in them, as they in him, is the method, Prov. 8.15. which the Divine Wisdom care­full of the Concerns of Mankind, hath establish­ed upon a Natural necessity for their Good: This seems to be the Foundation of Govern­ment, [Page 6]which is of such a Nature, that there is necessarily a Due to be rendred to him that orders and manageth it.

But then the Question will be, how comes this to be any one mans Right and not ano­thers? Caesar hath a Right, but who hath the Right to be Caesar? To which the words of Daniel, or rather of that voice that came from Heaven, may be given in answer, Dan. 4.25, 32. The most high ruleth in the kingdom of men, and giveth it to whomsoever he will. As Government is the Ordinance of God, Rom. 13.2. and the Pro­duct of natural necessity for the good of Man­kind, so the Great Lord of the World, the King of kings, and the Lord of lords, as he hath the Right, so he doth put in his own Deputies, and that not always according to the common Methods of ascending to Empire and Rule, but as on purpose to assert and demonstrate his own Prerogative: For th ^o Observation and Event have taught us that the usual way is either by Inhe­ritance, Election, or Conquest, yet sometimes Princes arrive at their Dignities, in a way that cannot well be reduced to any of those Rules; And therefore Bellarmine speaks of a fourth way which he calls Dono Superioris, Bellarm. de Contrev. Tom. 1. lib. 5. cap. 4. whereby he does not mean by Donation from the Pope, (thô it be a­greeable enough with his thoughts) but speciali dono Dei, by the special gift of God. And be­cause God hath the sole Right to set up and ap­point whom he will, those that he invests with the Government, (whether by the common Me­thods, or by some special and singular Providence,) have a Right to that Due by the justest and most Venerable Title in the World.

The Jews who were the People concerned in the Text, had anciently a Charter from Heaven that entail'd the Crown upon the house of Da­vid, so that there was in that Family a Divine Right to it and its appurtenances; And it seems that according thereto Jesus of Nazareth was the king of the Jews, thô the aforesaid Cardinal would deprive him of that Hereditary Right, as being descended of Jechonias, Bellarm. suprat Ad quid illud jus, quo nunquam usuri erant. and would not have him be accounted King de jure, because he was not to be so de facto: But for once we will sup­pose that the Roman Procurator was more in the Right, than the Cardinal, John 19.19. and that Jesus of Na­zareth was the king of the Jews; And yet since the Roman Emperour was invested with that Dig­nity, in complyance with the order of Heaven he superseded his own Right, and declared for him that was in Possession; And thô the Princes of this World will not alway so exactly follow his Example, yet his Doctrine ought to take place; and for as much as he requires that Augustus should have Caesars due, we may rationally inferr and con­clude, that he that is invested with the Sovereignty hath a Right to that due which is here granted in the Text.

What and how much that Due is the words do not define, neither will I presume to deter­mine; only thus much the Nature of the thing seems to exact, viz. That the Right or Autho­rity to Govern is the Princes due, as it is his Prerogative; And consequently, such Honour is due to the Head, and such Submission and O­bedience, as is necessary to constitute Government, and to answer the Design of Heaven in appoint­ing [Page 8]it: As for Tribute and Taxes they are but that share which the Prince hath in the Posses­sion of his Subjects, for the Defence and Sup­port of the Government; and thô there are com­monly very pressing Reasons for those Humane Laws that exact them; the Divine Precepts for giving tribute to whom tribute, Rom. 13.6, 7 and custom to whom custom is due, thô founded upon the most solid Reason, Equity, and Wisdom, need nothing more to render them obliging, than the Will of him who is the Supreme Lord and Monarch of the World. The service also of the Persons of his Subjects for the Defence of his Person, Coun­try, and Government, seems to be a due that ne­cessarily belongs to the Prince, because he alone cannot be supposed able to do it: As for Gra­titude as well as Honour, it is ever due to him that bears the burden for us, and Love and Thank­fulness are always the Merit of Gracious and In­dulgent Princes. What other Dues there are, the Constitutions and Customs of Kingdoms and States will best direct: For thô Society and con­sequently Government stands upon a Natural ne­cessity, and is the Order of Heaven, yet there seems to be no Particular Rules for the Govern­ment of States set down in Gods word, (since the Jewish Oeconomy was dissolved:) But the Prudence of Men in all Regular States, invents Laws agreeable to the Genius of People, and the Scituation and Climate of Countreys, that may best conduce to their Welfare; And where there is a Regular Ascension to Principality, and Prin­ces stipulate with their People, and enter upon the Government according to the Rules of the [Page 9]State, the received Laws are at once the Sub­jects and the Princes Guide, and determine his Due and their Duty.

And as it is granted in the Text, that there is a Due belonging to Caesar, so also is it, that there is a Due to God: For thô for the bene­fit of Mankind and the Peace of the World, he hath imparted of his Power and Authority to Princes for the Government of Men, yet he hath not so devested himself, as only to retain the em­pty name of King of kings, and Lord of lords. Rev. 19.16. It is so far from this, that Princes themselves in their Highest Orbs are but his servants; the Mi­nisters of God, for the Administration of the Af­fairs of the World: And thô as his Vicegerents upon Earth they are Highly Exalted above o­thers, yet they in common with the meanest of the People, must account for their Faith and Al­legiance to the Author of their Beings, and give an account of their Stewardship before the Great Judge at the last day. And so much doth he reserve this his Right and Sovereignty over all his Creatures, that he will be Owned and Adored for ever, as the blessed and only Potentate, 1 Tim. 6.15. in whom the Devotion and Service of Heaven and Earth, of An­gels and Men must center.

It is not therefore proper to ask of how great extent Gods Right is, since it comprehends all; the easier way to know our Duty is to enquire what concessions he hath made to Men; and what is not granted, is yet reserved as his own Right. To Princes he hath granted Authority, and a Right to Rule, and such an Interest both in the Persons and Possessions of their Subjects [Page 10]as is necessary to Constitute Government, and Maintain Order and Peace: To Men in General he hath given the earth with the fulness there­of; And Justice managed by the hand of the Ru­ler, is to determine what by the Merit and Pro­curement of Humane Industry, or by the Divine disposings, is every particular Mans Right. As for our selves, We are not our own, but are re­served as the peculiar Possession of our Creator and our Lord, and all that we must pretend to, is that we are his servants: yet some are more pe­culiarly reserved for Gods more immediate service, as the Levites among the Jews; and now the Ministers of the Gospel are Gods ( [...]) Cler­gy, his Portion consecrated to him out of the com­mon Stock; and it seems not only Expedient, but Necessary and Just that there should be a continual Stock consecrated to God for the Ma­nagement and Transaction of Religious Matters and Divine Worship, as well as Rules for the Administration of Secular Affairs in the World. As for our Possessions, he that gives us all things richly to enjoy, 1 Tim. 6.17. yet reserves a part for an ac­knowledgement, that what we have, we hold from him: Sacrifices therefore and Oblations were from the beginning Rites or Modes of agnizing him Lord of the Creatures, and our Benefactor, and consequently to be duely and devoutly of­fered and paid; The Maintenance also of Gods Clergy, and of his Worship, was ever a Divine Right and Reservation, which Nature taught the Heathen, 1 Cor. 9.14. and the Gospel teacheth Christians: And above all things, the Love and Devotion of our Souls, with all kind of Religious Wor­ship, [Page 11]is so much Gods peculiar Right, that no Creature must presume to claim it to himself, to confer it upon any thing else, or deny it him: And whatever other dues there are, Gods word, which is our Best Counsellour, will direct, and a well informed Conscience is our best Guide. Thus, as it is granted in the Text, there is a Due be­longing to God, as there is also to Caesar, which ought to be rendred.

Secondly, It is supposed in the words, that these are consistent, and that Men may render to each his Due without infringing the others Right, and may be Good Subjects with a safe Conscience. For that Wisdom of God, by whom Kings reign, 1 Cor. 14.33. is in no wise the Author of Confusion; but as in the great Machin of the World, the Almighty hand of the Wise Creator hath placed a multi­tude of vast Orbs which continually observe their several Motions without interfering with one ano­ther: or as in Political States, there are divers Societies and Corporations, neither justling with one another, nor yet with the State it self, but observing their order in their proper Sphere, are rather an Assistance to the Publick, than a Di­sturbance to it; so in the Regiment of the Uni­verse, that part of it which the Divine Provi­dence hath committed to Men, is like the Pro­phets wheel within a wheel, Bzek. 10.10 moving upon the same Axis with the Divine Providence General, and serves as a means to carry on its disposings about Humane Affairs. It cannot be supposed that God Instituted a check to his own Authority, when he granted Sovereignty to Princes, nor delegated his Power to disturb the Wise and Benign De­termination [Page 12]of his Counsel, but rather on the con­trary, that as Princes are his Ministers, they are to preserve the Divine Rights and as they are the Governours or Rulers of Men, they are to concur with, and assist the Gracious Designs of his Providence towards the World; to keep Or­der and Peace in it; to divide between Man and Man the Bounty that Heaven bestows upon them, and then to Maintain them in it against Aggres­sors; to preserve their Subjects, and to do their Country Good; to defend the Innocent, to re­ward the Righteous, and to punish the Wrong Doers; And that they may be able to do all this (as in Duty to God they are bound) to preserve the Authority that Heaven hath com­mitted to them, lest they be able to do none at all: Such we must conceive the Natural Consti­tution of Government according to the Divine Institution and Intention, and consequently that Caesars Due and Gods are so far from being incon­sistent, that they mutually Assist and Support one another; God gives Authority to Princes, and that Authority serves as a means to carry on his kind Intentions to the World. So that the Que­stion is not so much whether a Man may be a Good Subject with a safe Conscience, as whe­ther a Man can be a Good Christian, that is not so? or whether a Man can render to God the things that are Gods, and not render to Caesar the things that are Caesars? For Government is the Institution of Nature and the Ordinance of God, Princes are his Vicegerents, and their Of­fice to bless the World with Tranquillity and Peace; so that not to render to Caesar the things [Page 13]that are Caesars, seems to affront the Great Go­vernour and Judge of the World, to be injurious to the Publick, and to offer our Talent to in­troduce all those Evils that our discomposed State is subject to, and which the kind Intentions of Heaven design to prevent: Onely there is this in the way; Things do not always answer their ends, and the Good Intentions of God and Na­ture are at once frustrated and abused: Through Pride and Ambition some Princes, instead of Pre­serving, have themselves Invaded the Divine Rights, exacting Divine Honour to their Persons, and a subjection of their Subjects Consciences to their Will; and others taking the Advantage of their Power, instead of those kind Offices that God hath given them in charge, Tyrannize over their People, demanding of them what was never grant­ed to them: so that the case is, who shall di­vide between God and the King, and between him and his Subjects? For it seems too forward a step to Slavery and Idolatry to obey without li­mitation and reserve. But as those are the hap­piest States that are Governed by fixed Laws, and not by the Arbitrary Power of Princes, be­cause those Laws are standing Rules, and secure the Subject against any Invasion either of his Liberty or Property, especially when unbyassed and Righteous Judges interpret and execute them; so the Laws of God, and the received Tradi­tions of Divine Instruction will best decide the case between God and the Prince, which, if Prin­ces will not observe in their Demands, Subjects must in their Obedience, because they are to be judged thereby at last: and therefore these are [Page 14]always better Counsellours than our own Pusilla­nimity or Secular Interest, or the obsequiousness of others; and a better Guide than the tempo­rizing humour of Parasites or the Practice of Am­bitious and Devoted Courtiers, as was well seen in the case of Daniel and the three children. Dan. 3.26, 27, 30. Chap. 6.22, 28.

In such Difficult Cases as these, there is in­deed need of the wisdom of the serpent, and the innocence of doves, and the Resolution of Men. But when Princes demands, are at once congru­ent and subservient to the Will of God, the De­sign of Government, and the Common Good of Men, all Difficulties and Cavils are superseded, and there is no hinderance in the case, (except it be Dishonesty and Ill Design,) but that a Man may render to Caesar the things that are Caesars, and to God the things that are Gods; Here is no snare, but onely a ground laid for the Glo­ry of God, the Repose of the World, and the Security of Men both here and hereafter: Onely this must be observed, that since the thing is possible and practicable, it must be done.

Thirdly, This is that which is enjoyned in the Text; and it is the doing of our Duty that chiefly recommends us both to God and Man: Those Men that fail in these Practicks, are nei­ther Good Subjects, Good Christians, nor (in this case) Wise Men; but they that do them, so far at least, are all: they therefore that own them­selves either Christians or Subjects, or that intend to act Wisely for themselves, shall do well to re­member this Injunction of our Saviour, which ought to be more Obliging than all the Interests in the World, because it is his.

To talk of Good Things, and discourse of Pie­ty, and censure others, hath been the chief part of the Religion of some; and by this means they have gained the Reputation of Good People, whilst they have deceived the World and them­selves; And to speak high for Kings and those in Authority, hath been the Chief Part of the Loyalty of others, whilst they Betrayed the Pow­ers they Adored, buoying up Authority to demands that were most likely to ruine either it, or them­selves; But when a just and necessary Submission is required, in complyance with what Heaven hath Ordained, and Nature it self demands for the Com­mon Safety, it is denied. But both these seem to fall short of the Character of Wise and Good Men; for as Virtue chiefly consists in Practice, so doth Wisdom, and therefore they that would at­tain both, must do their Duty: And doubtless a little consideration will teach us that an honest simplicity and Godly sincerity in all things is the Best Policy, and especially in the present case, it be­ing the most Rational way to reserve our Peace in both Worlds.

Fourthly, And this is that which our Saviour so plainly intimates to us in the Text; viz. That in rendring to Caesar the things that are Cae­sars, and to God the things that are Gods, there is Wisdom and Safety. He knew that Malice it self could not lay hold of such Integrity, and ac­cordingly they that came to entangle him in his talk, marvelled and left him, and went away: Matth. 22.12. And it seems also, that thô they designed to bring him in danger of the State, yet in his wonted tenderness and Clemency, he gives them a Rule, [Page 16]at the same time he answered for himself, that might be as effectual to secure them, as he knew it would himself; For he certainly foresaw That Peoples ruine, and their untractableness to the Go­vernment they were under, would bring that De­struction upon them, which by their repeated and continued Impieties they had prepared for them­selves: And they might as well have observed the innuendo in his Answer, as they were con­vinced of its Wisdom; And had they taken the hint, and acted accordingly, they would have ex­perienced it a most certain Method for their safety; so that indeed we have not onely a sure Rule for Per­sonal Safety, but a Topick of Divine Policy for that of the Publick.

For first, Government being the onely Ra­tional Method for the Preservation of Society, and giving Men all the Advantage that can be of Tranquillity and Security in the World, the onely Rational way to establish it, and render it capable of answering its ends, is to be just to him that manageth it, and render him what may en­able him to preserve both it and them; whereas on the contrary, he that detracts his share for the Preservation and Defence of the Government he lives under (especially if it be well ordered and directed to the Proper Ends for which it is Or­dained) seems to act the part of one that re­suses to lend his hand to Defend the Banks a­gainst the Sea, or to stop a Raging Fire in his Neighbourhood, and consequently deserves to be treated as one of the Greatest Nuisances in the Common wealth: And indeed every well order­ed State is obliged to justifie its self against such [Page 17]as deny it those just Dues that are necessary for its Support, and to exact at least the Penalty of those Laws that are provided for its Defence and Peace. And thô some are so mild and tender as not to take the Advantage of Mens errors, be­ing willing that even all should have the Bene­fit of Peace and Security, yet it seems necessary to take Notice of continued Obstinacy, lest ill Men should think the Government too weak to Vindicate its self, and so be incouraged to attempt its Ruine. And if any think to escape the Dan­ger of the Law by such attempts, yet the Con­fusions they create, may chance to affect them so, as to make them Repent of their Indiscre­tion; For as it belongs to God alone to make Alterations in the World, so he onely is able in Great Revolutions to make all things fall Right: but when the Folly and Distempers of Men ex­cite them to break in pieces that Order of Hea­ven that it hath demonstrated, and they ex­perience to be full of Grace, as they will be un­able to make all things jump with their Expe­ctations, (for that must be left to God at last) so in all likelyhood, they will taste the resentments of contemned Goodness, and be overwhelmed in the Deluge they let in; And for our part, all the Prospect that is before us, is onely such an Universal Ruine, or such a Government, as nei­ther the Wisdom of the Serpent, nor the Inno­cence of Doves will enable us to escape the ill effects of.

With some the Publick Safety is no motive to do their Duty, nor Common Calamities any [Page 18]check to their Headstrong Follies. But as those that are thus hardned against such Reproaches, seem to bespeak for themselves such Calamities as belong to those that upbraid the Care of Hea­ven and have forfeited their Share in the Com­mon Providence, so how well soever others may shift in the Hurries of the World, they have all Reason imaginable to expect to be made Ex­emplary in their Sufferings, if Heaven have any Hand in the Chances that attend Mortals. And thô the Reward of such should be reserved by the Divine Counsel for another World, yet it must be owned that such bid as fair every way for present Ruine, as one that staves the Ship he sails in, on purpose to get a Plank to save him­self from being swallowed up in the Raging O­cean: So that as such People seem to have out­lived all manner of Concern or Regard for the Publick; so likewise, to fall far short of the Common Policy of Men, how Great States men soever they may be in their own Opinion: For certainly there is no such way either for Personal, or the Publick Safety, as to be Just and True to the Government we live under, and, as God and Nature direct, to unite our Interests with it.

Secondly, The observance of this Rule in re­ference to Almighty God, seems also to be, as of much Greater Moment, so also of as good Effect to this end; in as much both Kingdoms and Men have a greater dependance upon Hea­ven, than upon any thing else, and God hath a Greater Power over both, than all the World [Page 19]hath; whether we see it or no, we live and move and have our beings in him? Act; 17.28. And thô we think we may provide well enough for our selves by our own Industry and Management, yet we must be convinced, that God is the Great Dis­penser of our Fortunes here, as well as the Sole Arbiter of our Fate hereafter; and that he will not let go the Government of his own World, out of his own Hand. That Almighty God is unconcerned about the Affairs of the World, and takes no Notice of the Unrighteousness and Af­fronts that are offered to him, is indeed what the vain Politicks of some Great States-men would perswade, and that which the Wishes of some prompt them to believe and hope, but continual Experience, and that Sense that Hea­ven hath Planted in Humane Souls to prevent such Dangerous Illusions, convinceth us of the con­trary. And those that are not willing to credit God's Word so far, yet are forced to believe that Good Men are under the Care of a Watch­full and Gracious Providence, and that howsoe­ver others may fare, yet even in the worst of Times, those that fear God, are the most secure, and in the Happiest Condition: And so Great and Visible is his Power that Elihu challenges the World to oppose him, either in his Designs of Kindness, or in the Effects of his Indignation; When he giveth quietness, Job 31.29. who then can make trouble? And when he hideth his face, who then can behold him, whether it be done against a Nation, or against a man onely: And because his Power extends not onely to this World, but [Page 20]also to the utmost reach of Eternity, that Man certainly consults best for himself, that hath a just Regard to him, and most Faithfully and Up­rightly observes his Duty: Doubtless the work of such righteousness is peace, Isaiah 32.17. and the fruit of it, quietness and assurance for ever. Let things fall how they will in the World, he that keeps in with him that is the Great Orderer of all things now, and that must determine our Fate at last, is in the most secure State; however he may fare at present, Psal. 7.37. Mark the upright man, and behold the just, and the end of that man is peace.

But to conclude; our Christian Rule hath a more general tendency and influence and is the most Rational Security of Nations and States; Government is the Support and the Protection of Heaven, the Safety of any People, and the Foundation of a lasting Prosperity is laid in both: To render therefore to Caesar the things that are Caesars, and to God the things that are Gods, is the most Wise Provision for the Publick Good; and no People are so Happy as those that are united in their Duty to God and their Princes. But on the other side, to have no Re­gard to God, is to cut off the best Defence, and inrage the most Dreadfull Enemy; to be false to the Prince, is to Renounce the most Natural Establishment; and to be Unjust to both, is Fatal without remedy.

Having thus far insisted upon what our Lord seems to intend in the Text; The Improve­ment [Page 21]I would make of all is, to assist his most Gracious Design; to promote the Glory of God, the Repose of the World, and the Happiness of Men; And, if I might, also help to mend the Ill State of these Times, and lend my Hand to lay a ground for our own Peace.

It is too manifest that we are in a very Ill Case, and that most apparently, through the neglect of what our Saviour here enjoyns: Through the great decay of Piety, we are sunk into a very Ill Habit; The Displeasure of Heaven seems to be upon us already, and we Languish under the ex­pectation of Greater still; and this Ill Habit is so far Irrecoverable, that nothing but the Re­stauration of the Power of Godliness can restore us; and yet that onely Remedy seems to us as unacceptable as the Disease. Through the want of a due and orderly Submission and Faithfulness to the Powers that be, we are become a king­dom divided and false within it self. Our sins have almost Ruined us, and the prevailing Power of Sedition, which hath broken the Crasis of this Politick Body, now looks like a near Forerun­ner of some Dismal Fate. Virtue and Morality are sunk, and the Nation looks rather Barbarous than Christian: Rebellion sets up for True Loy­alty; and that Uniform Submission to Govern­ment, which is the Stability of Kingdoms and States is lost: and by this wretched jumble of Impiety and Faction, of Vice and Sedition, Consu­sion creeps upon us, and a visible Ruine calls aloud to Reform these Reproachfull Disorders, and to [Page 22] render to Caesar the things that are Caesars, and to God the things that are Gods. And therefore to that end I presume to perswade these two things, which our Lord so expresly calls for in the Text, and a third which apparent Necessity seems to re­quire in Reference thereto,

First, That we become more Just to Heaven.

Secondly, That we become more Just to the Prin­ces and Government we live under.

Thirdly, That all that are concerned in the Go­vernment, be so Just to God and their Majesties, as to take a due care that these things be done.

First, That we become more Just to Heaven; That is that we come to a through Reformation of the Impieties that are daily so universally com­mitted by all sorts of Men to the Great Disho­nour of God. This is that indeed which hath so often and so long been talkt of and pretend­ed; But so little of it is yet intended or done, that the prophane Age now takes the Advantage, and perfectly ridicules it. But yet this is it that must be our Refuge at last. We must either cease our Provocations, or else we shall Experience that our iniquities will be our ruine; 1 Sam. 12.25. Ezek. 18.30. We must either come to a more Pious Temper, or else we must never expect the Blessing of God in this World, or Mercy in the next; neither Prosperity here, nor a Lot among the Saints at last. This hath always been the means that God himself hath pro­pounded for the averting of his Judgements and [Page 23]attoning incensed Vengeance; And those that have been so Wise as to make use of it, have ever found it Successfull; whilst a continued stubborn­ness in their Impieties hath never failed to ac­complish his wrath upon wicked and unreclaim­able People.

Those that have made the most Wise Observa­tions in History of common Calamities, and the Ruine of Empires and Nations, have commonly assigned the cause thereof to the vices and wick­edness, either of the People, or their Princes; whereby, as they have become too effeminate and soft to be either Valiant or Wise, so they have at once lost their Courage and Conduct, and incensed Divine Justice against them. And if we look into the Holy Scripture (which onely gives us an Impartial Account of such things) we shall find that all the Desolations that are there mentioned to have been in the World, were more owing to the vile Practices of Men, and their sins against God, than to the Power of Enemies: Look upon the Destruction of the Old World, and the overthrow of Sodom and Go­morra, Gen. 6.5, 6, 7. Gen. 18.20. & Chap. 19.24, 25. Adma and Zeboim, and you will find the true cause of all their Ruine was their conti­nued Enormities, and their Brutish Practises, and because they would not be brought to Repen­tance and Reformation, thò Noah and just Lot, as well as their own Destruction so earnestly per­swaded it. And S ^t Peter says, 2 Pet. 2.6. these things were an ensample for those that should after live un­godly; Look upon those seven Nations that [Page 24]God gave over to be destroyed before the chil­dren of Israel, Levit. 18.25, 28. and you will find, that because they had polluted it with their abominations, the land it self is said to have vomited them out; And God chargeth his own People not to follow their Example, That the land spue not them out also, as it spued out the Nations that were before them. Look upon the final Desolation of the Jewish State and Nation; and their continued Obstinacy and Rebellions against God, notwithstanding the repeated Calls of our Lord and his Apostles to Repentance, was their Ruine: Our Saviour had indeed before read them their Destiny under the Parable of the Husbandmen, Matth. 21.23, &c. that would not render their Lord the fruit of his Vineyard. And they might well have taken the hint in our Text: For, not rendring to God the things that were Gods, they (to bring on their own Destruction) were so besotted as not to render to Caesar the things that were Caesars; but mutining about the Ro­man tribute, under Florus and Albinus, they lost their Temple, Sacrifice, and Service; and after they had suffered the most Dismal Shock of Cru­elty that ever fell upon any part of Mankind, their State was utterly overthrown. The old Persian Empire, when sunk into Debauchery, and stewed into Softness and Effeminacy by their a­bominable Lusts, easily fell before the small Force of Alexander; and that which made him Great, was, that he happened to extend his Arms where Luxury and Vice had made way for Conquest and Destruction before: And nothing gives the present Scourge of Europe a clearer Prospect of [Page 25] an Ʋniversal Monarchy, then the Universal Vi­tiousness and Impiety, (his most agreeable Har­bingers) that have prepared his way: And he is certainly as much beholden to the Perfidious­ness and Treachery, to the Knavery and False­hoòd that Irreligion and the Decay of Piety have so plentifully produced in this Age, as he is to any thing else, except it be the Divine Vengeance, that is now Chastising this part of Christendom, with that Firebrand, for our great degeneracy in Religion and Manners.

These things are certainly very plain Admo­nitions to us, upon whom the ends of the world are come, as S ^t Paul speaks: And if such warn­ings and our own Ill State; neither the Judge­ments of God upon others, nor the Prospect of them upon our selves; neither the present Dis­coveries of his Displeasure, nor the terrours of the Wrath to come, will prevail with us to con­sider our ways, and to come to a more Pious Tem­per and more Christian Practice, he that runs may read our Fate: For what our Lord said to the Jews, is as applicable to us, both as to Particulars and as to the Nation in general, Luke 13.3. Except ye repent ye shall all likewise perish.

Let not therefore Religion and Piety which are a better Defence than either Walls or Bulworks, and the onely means to save our Souls, be the onely contemned things in the World, and Traf­fick and Business be preferred before both. Let not the Sacred Ordinances of God be treated as [Page 26]mere Diversions, and less esteemed than Masks or Plays: Let not his Holy Day be onely respected as a Retirement from Publick Employments, to more Private Indulgence and Licentiousness, and the rest esteemed most usefull to us: Let not the Holy Name of God be more used to Swear and Curse with, than to Adore and Praise: Let not our Glorious Creator, and most Mercifull Lord, the Great Judge of Quick and Dead, and the Almighty Revenger, be treated as an Insignificant Being, and left out of our thoughts: Let not his Laws be contemned, his Counsels slighted, his Mercy abused, or his Judgements be provoked: But let us all Unite in his Fear, and by a time­ly and through Reformation of such Horrid Pro­vocations, endeavour at once to prevent the pouring out of his Fury upon the Land, and the Final Dam­nation of our own Souls.

Secondly, I am to perswade a just rendring to Caesar the things that are Caesars: that we come to a more united adherence to the Powers that be, and to a more just Observance of those Duties that Gods word and the Necessity of Affairs re­quires in reference to them. This is the most Ra­tional and Natural Method to assist that means which God and Nature have ordained, both for the Establishment and Defence of Humane Socie­ties and the Common-wealth; and next to the propitiating of Heaven, by our returning to our Duty to God, it is the most Proper Course to prevent and dissipate our Dangers: Matth. 12.25. Our Lord hath given us too plain a hint of the Danger that di­vided [Page 27]States are in, to be either overlooked or contemned: and if we will not yet take warning, it is too probable, we shall find his words true. When the Subjects of this Kingdom were so cul­lied in their Faith, as to reserve a kind of Alle­giance to the Prince of the Roman State, as they could not be so firmly United to the Common Interest of their own Princes and Country, as was necessary to its Freedom and Safety; so if we transcribe the Errour, that we have so often Re­nounced, and they so Happily escaped, it is but to make a very forward step to engulf our selves into the same Condition and Worse. And cer­tainly such a Prospect is not so very inviting, but that the Dreadfull Confusions and Miseries that must usher it in, and attend it, might pre­vail with Men, not to be so passionately in Love with it.

It is no standing to dispute Titles, and to fall out about what God seems to have determined, when without a Vigorous concurrence with the way that his Providence hath put us into for our Safety, we are the most Unfortunate People in the World. If all that are concern'd (as even those also seem to be as much as any others that are so willing to run the adventure of another Revolution) would but concur in the same Com­mon Interest; to partake of the Common Safe­ty, will certainly be a Greater Reward, than they can expect for assisting the Ruine of their Coun­try by Treachery and Perfidiousness: Enraged Ty­ranny seldom makes Distinctions, and General Con­fusion [Page 28]doth not always leave room for the Au­thors to escape, especially if their Numbers are many, and their Figures great; so that their Re­ward is not like to be so much according to ex­pectation, as desert. But to wave all Fears, let us all lay aside that Discord and Falshood that are at once so great a Reproach, and such Fatal forerunners of mischief; Let us concert for the Publick Safety, and Unite in the same Interest; and by a Cheerfull and Honest rendring to Cae­sar the things that are Caesars, let us strengthen the Hands of our Princes, which is now the onely way left for the Preservation of the Church and State, of our Country and Religion.

Thirdly, But to conclude; The last thing I am to perswade, is, that all that are concern'd in the Government, would take a due Care that these things be done, and that all Men render to Cae­sar the things that are Caesars, and to God the things that are Gods.

This is that Justice that all in Authority owe to God and their Princes; and the Faithfull dis­charge of that Duty, is to consult Wisely for their own Safety and Honour, as well as for the Glo­ry of God, and the Establishment of that Go­vernment they serve. To execute judgement be­tween Man and Man, and do justice, is the Indis­putable and Indispensable Command of God; and without it Societies cannot be preserved, nor States and Empire long upheld. For Justice is the Sta­bility of the Affairs of the World, Prov, 16.12. and the throne [Page 29]is established by righteousness. But to neglect the just Interests of Princes and the Glory of God, is to countermine the other Practice: For to suf­fer the Affronts and Impieties that the Atheisti­cal and Prophane temper of the Age is so very Pregnant with, to go unpunished, is to forfeit the Care of Heaven, and bespeak all the Judgements of God: And to suffer those Affronts to Princes and their Government which the perverse Humours of turbulent Spirits are so subject to, is to give way to their fall: Whereas a Faithful Discharge of those Grand Duties, would as much as may be prevent those Dangers, and not onely so, but al­so would render such Noble Patriots names Great, their Memory Honourable, and themselves Blessed.

It is no wonder to hear Men despise dominion and speak evil of Dignities, Jude 8. if they may do it without a check; and it is no wonder if Men without controul Blaspheme the Most High, to hear them revile the Gods, Exod. 22.28. and curse the Rulers of their people; But if the Power of Religion and the true Spirit of Government be so sunk that these Practices are common and unpunished, it would be a Wonder indeed, if they do not Ruine the Government that should suppress them, and bring Confusion upon the Land.

To obviate therefore the Power of these Black Arts, and in behalf of all that fear God and love their Country and Religion, I presume in the Name of God to demand that Justice which is so evi­dently his, and his Vicegerents due, and where­upon [Page 30]the Common Welfare hath so Great depen­dance. And because Magnanimity and Courage as well as Justice is requisite in this Case, the Enemies of our Peace being so many and Impu­dent of both sorts, let Almighty God, the Au­thor and lover of Justice and the Faithfull Re­warder of Good Men, strengthen your Hands and Hearts to this Good Work, and give Success to your Endeavours.

Thus have I endeavoured to assist the kind Design of our most Loving Friend and Saviour; And so far as it succeeds, there shall be Glory to God, Peace on Earth, and good will towards Men: Which the Lord of his Infinite Goodness grant in our days for Jesus Christ's sake, to whom onely with the Holy Ghost be Adoration and Glory for ever. Amen.