in all his Commands as well as his Executions should act as the Minister of God urging onely what God would have urged and punishing accordingly Prevaricatio legati nulla est potestas So that none of these arguments for subjection to Magistrates are pressed nor is any thing in this discourse held forth to abet or countenance such an antichristian and disingenuous maxime That Subjects are bound to yield absolute obedience to their Supericurs as some atheistically and absurdly conceit or do dissemblingly and dishonestly for their own ends professe themselves to be of this Judgement or at least are of such practice as if they did judg themselves obliged to obey all the commands of their Superiours though against Conscience nor can any thing that hath been said for ought I can see be honestly or rationally interpreted as reflecting at all upon those who do not because they dare not in some cases yield active obedience viz. in that which seemeth to them to be contrary to the mind of God and so is against the light of their own Consciences To justifie the wicked and condemn the just are alike abomination to the Lord. Well This is a third ground of the point or a third Argument to enforce the duty of Subjection to Magistrates because they that will not be subject but resist the Powers shall receive to themselves judgement punishment the Magistrate being appointed by God to be a terrour to evil works 4. Here is a fourth Argument 4 Arg. ab utili taken ab utili from the profitable effect and fruit of due obedience to the Magistrate It is good for us to do that which will turn to our praise But now to obey the powers ordained of God will turn to our praise It is therefore good for us to obey the powers Do that which is good i. e. hold fast Innocency and do vertuously in conformity to good Laws and thou shalt have praise of the power This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise signifies here approbation and remuneration if thou beest an obedient subject thou shalt be approved of and rewarded by the Magistrate Thus Governours are said to be sent for the punishment of evil doers and the praise of them that do well 1 Pet. 2.14 and so this word is to be interpreted in that saying of the Apostle Then shall every man 1 Cor. 4.5 i. e. every godly man every faithful man have praise of God The Lord Christ the Judge shall in that day give publick Testimony to his innocency and give him the reward promised Note this by the way This should bear up and quiet the Spirits of Christ his faithful Servants when they are reproached by men and reviled as Hereticks and Seditious persons or Phanatiques or Rebels and cast out and injuriously dealt with Let them commit their cause to Christ their Judge of whom they shall have praise and glory Well honest vertuous conscientious obedient Subjects shall lose nothing by it but shall reap the benefit of innocency and vertue and due obedience in the Lord they shall be commended and rewarded for it by the good Magistrate And this Argument for subjection and obedience is fortified with an intimation of this special end of Magistracy and duty of the Magistrate For he is the Minister of God to thee for good If thou dost that which is good behaving thy self orderly in a conformity to good Laws then he is the Minister or servant of God appointed and impowered to countenance and reward thee 5. 5 Arg. a devito Now there is in these very words an Argument for subjection i. e. reverence and obedience to Magistrates The Magistrate is in his place God's servant for the Subject's profit for the advantage of God's people This is the end of God his Ordinance Magistracy and this is the duty of God his Officer the Magistrate and this is the care and employment of good Magistrates to make good this end of their Office and Power improving it for the good of their Subjects Rulers and Magistrates are the Ministers of God to us for good for good natural and moral and civil and spiritual to presere our lives and liberties and to secure to us that which we do rightfully possess and enjoy to repress vilence and defend us from the malice and oppression and rapine and cruely of unreasonabe and vitious and licentious men to restrain vice and wickedness and to encourage and promote Vertue and Piety and to maintaine true Religion and the purity of Doctrine and Worship c. Christian Rulers are set over us by God to care for us in every respect that under them we may lead a quiet and peaceable life in all godliness and honesty Oh what a blessing is a Vertuous and Religious King from whom under God * Nutrix Ecclesiae Pater Patriae his Subjects receive the benefit of Religion and Justice who is the Church's Nurse and the Common-wealth's Father O what a benefit is it to live under a Pious Righteous settled Government such a Government is as one saith like Nebuchadnezzar's Tree whose leaves are fair and fruit much affording meat and shadow and sweet rest Now is there not upon account of all this a just challenge of subjection i. e. reverence and obedience to Magistrates Our comforts from them and enjoyments by means of them call upon us to be subject to them The Rivers acknowledge their receipt of waters from the Sea by emptying themselves again into it and the Trees receiving nourishment from the earth give back their leaves again to dress and feed the Earth Let us think how we are bound to a retribution to the higher Powers and let our Subjection be answerable to our obligation 6. 6 Arg. a necessario The Apostle argues a necessario This is another reason why a we should be subject because it is necessary that we be so not only for the avoiding of punishment but also for the keeping of a good Conscience Ver. 5. Ye must be subject not onely for wrath but for Consciencesake So that here is a double reason or demonstration of the necessity of subjection to the Powers 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is necessary for wrath because of wrath for the avoiding of wrath not only the wrath of the civil Magistrate which we should be fearful to provoke against our selves but especially for fear of the wrath of God that we incur not his displeasure 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subjection to the powers is necessary for Conscience sake that we may have a good and quiet Conscience for to obey the powers is to obey God and observe his Command so that obedience procures or begets a good Conscience which is the approbation of our own mind judging rightly and witnessing to us that we have done well approving our selves to God and men Whereupon followes a gladness of the heart resisting in this approbation and testimony Contrarily to oppose the
for he did this against his Conscience as appeareth by his speech to David about it 1 Chron. 21.3 Why doth my Lord require this thing why he will be a cause of trespass unto Israel Thus we have seen wherein and how far we are to obey the Higher powers Soli Deo sine exceptione parendum humanae obedientiae pietas justitia metae sint Not in all things without exception so God onely is to be obeyed but so far forth as the matter of the Command hath not impiety or injustice in it 3. How in what manner must we obey the Higher Powers I shall speak to this Negatively and Affirmatively One word in the Negative It must not be constrained or grudged Obedience properly and truly Obedience is a willing free service a readiness to receive and do Commands Affirmatively 1. We must obey with that reverence and respect already spoken of 2. There must be submissive humble Obedience 1 Pet 2 13. in an acknowledgement of subjection Submit your selves to every Ordinance of man for the Lord's sake whether it be to the King c. The word rendred Submit is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifies a submitting of the neck to the yoke 3. We must obey in singleness of heart in the fear of the Lord for Conscience sake and not being led by our own interests and hopes of advantaging our selves in the world Where Self is the motive and end of obedience to superiours so that a man obeys the higher powers with respect mainly to his own temporal emolument or advancement there will be a readiness to obey men against God violating his Laws and violencing the Conscience but when we submit our selves to every Ordinance of man For the Lord's sake with respect to his Command as serving and honouring him in our submission and obedience to men then we shall make God's Word the Rule and his Will the ground of our Obedience and so shall have a conscientious respect to the due extent and the just limitation of our obedience obeying in all things in the Lord so far as men have God's warrant to command and we have the allowance of God his Word to act This is Christian Obedience to perform civil duties upon grounds of Religion within the bounds of Religion and Conscience and this is a main thing to be lookt to in our obedience to men to have a Conscience therein toward God and to serve the Lord Christ to whom we must give account and by whom we shall be rewarded for our obedience and service to men which is done as unto him Now here I shall take occasion briefly to discuss this Question Quest Whether Humane Laws or the Commands of men do bind the Conscience so that the Command of lawful Authority lays upon the Subject an Obligation to and necessity of Obedience Answ Divines reputed Orthodox have differed in their judgement about this some denying others asserting an Obligation laid upon the Conscience by the Laws of men Now for the reconciling of these seeming differences in judgment among the Orthodox I shall shew 1. What Conscience is 2. What it is to bind the Conscience or to be binding in Conscience 3. How many wayes this Obligation in Conscience is made or induced Then I shall conclude something positively concerning this matter 1. What is Conscience The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Latine word Consciencia of Con and Scire now Conscire is to know together so that Conscientia sounds as much as Scientia cum alio Well then Conscience is a knowledge and inward sense of our own judgement and of the judgement of another viz. of God either approving our actions as good or condemning them as evil Now Conscience is either good or evil A good Conscience is a knowledge and perswasion of the Legality and Regularity of our actions and of the approbation of God and of men that judge right An evil Conscience is a knowledge and apprehension of the Illegality and Irregularity of our actions for which our own hearts condemn us so that we fear the judgement of God or Man for our evil deeds Quest Now the Question is Whether Humane Laws do bind in Conscience so that the violation of them makes an evil Conscience Sol. In order to the Solution of this here is to be considered how Conscience refers to God and how to Men. Strictly Conscience is referred onely to God so that an evil Conscience is a sense of sin committed against God and a fear of God's judgement for it More largely Conscience bears respect also to men thus the Apostle saith that herein he did exercise himself Act. 24 16. to have a Conscience void of offence toward God and toward men being careful to avoid offences against either Table of the Law both in general and particular so that an evil Conscience is a sense of sin as against God so against men and a fear as of being judged for it by God so of being censured by men or of falling under disgrace So much as to the first special enquiry in order to the Solution of the main Question I have shewed you what Conscience is a good Conscience and an evil Conscience 2. What is it to bind the Conscience or to be bound in Conscience This is to be understood either strictly or more largely Strictly and properly There is an Obligation to Obedience under a fear of offending God or under the danger of a moral sault More largely and improperly there is an obligation upon the Conscience under a fear of offending men or under the danger only of a civil offence which is a matter of ill report among men The Question is properly concerning the obligation of the Conscience as Conscience respecteth God So that the doing or not doing of a thing brings on a moral culpableness with which a man's heart may charge him a sin against God Well then 3. How many wayes is this obligation in Conscience induced with respect to the Laws of man 1. The Conscience is bound either onely in general i. e. by vertue of God's general Command to honour Superiours or also in special i. e. with respect to singular or positive Laws of Superiours 2. A special Law or Constitution of the civil Powers may be said to bind the Conscience either per se or per accidens A civil Constitution or Injunction is obligatory per se when it so binds the Conscience that it must necessarily be observed and cannot be crossed or neglected without offending God and that by reason of the special command of the Powers Again Sometimes such a Law or Sanction is obligatory binding the Conscience only by accident as when any thing is commanded with respect to good order and the keeping of a due decorum and the avoiding of scandal The Conscience is bound by this Command so far as the violation of it
or interests they will break the King's Laws as well as God's but shew me a good Christian and I will shew you a good Subject that obeys for Conscience sake he that truly fears God will be afraid to break the Laws of God and Man And now there is an inference of the Magistrate's concernment depending hereupon and issuing from hence If true Religion make good Subjects and true Piety be the surest ground and bond of Loyalty then it greatly concerns Christian Rulers to maintain and keep up the true Religion among their Subjects and to promote Piety and to protect countenance and encourage those that are truly religious and pious This will prove to be a true point of State Policy for it is matter of life or death political to any Kingdom as it doth well or ill understand it 's own Interest Now I say This is the great concernment and interest of Soveraignty Qui vere civilis est vult cives bonos efficere legibus obtemperantes Arist l. 1. Eth. c. 13 and ruling Authority to take the most effectual course for the making of good Subjects and that is undoubtedly this to take order that principles of Religion may be instilled into men and fixed in them and that the power of godlinesse may be promoted and to this end that the exercises of Religion both publick and private may be encouraged and that care be taken that the Lord's day be sequestred and applied to holy exercises and that an able godly faithful practical Ministry be planted throughout the Prince his dominions and that insufficient negligent and scandalous Ministers be not promoted or suffered in the Church This would be the way to make good men and good Christians and consequently good Subjects tied fast to the Ruling Powers by the bond of Conscience without this other politick courses will prove ineffectual for till obedience be willingly yielded unto God it will not be conscionably and so not constantly yielded to his Deputies but Christians well informed from the Word of God and seasoned with Scripture Principles know that they must needs be subject not onely for wrath but for Conscience sake Again one word more with respect to Magistrates If Subjects be limited by the Word of God in point of their obedience so that though they be bound to subjection yet they are bound not to obey in any thing contrary to the Word Conceditur libertas utendi legibus c. itatamen ut substantia legum Divinarum non calcetur abjiciatur aut negligatur Szeged Bp. Babington Then Magistrates are likewise thus limited in their Commands and Injunctions so that though they have Power and Authority to make Laws and give Commands yet they are bound not to make any Law cross to God's Law not to command any thing contrary to the Word of God but all the Lawes and orders of Superiours should be subservient to the Laws of God or consistent with them Piety and Charity are the limits of the Magistrates command and our obedience It is the Magistrate ' sin to command that to be done in doing whereof the Subject finneth directly against God and in such a case of contrariety to the Divine Law the Maker as well as the observer of Laws abaseth the Eternal God setting him below the creature As Christ comandeth his Kingdom to be subject to Princes and Potentates so he commandeth all Princes and Potentates to be subject to his Kingdom Ps 2.12 Kiss the Son Every Calling and Profession hath some rule to go by and mens excellency in any calling stands in their conformity to the Rule Now the Word of God in a special manner propounded and enjoyned to Magistrates as their directory and Rule Josh 1.8 Deut. 17.18 19. 2 Chron. 23.11 See the Texts in the Margin When Joash was Crowned King the Testimony the Book of God's Law was given into his hand It was a Wise and a Religious saying of that famous Queen Elizabeth when a Bible was presented to Her as She passed thorow Cheap-side in London This hath been my delight and this shall be the Rule whereby I will frame my Government And doubtless if it must be the Subject his Rule for obeying it must be the Ruler his Rule for Commanding Vse 3 Let us approve our selves good Christian Subjects Exhortation yielding due subjection to the higher powers obeying for Conscience sake with a good Conscience in and for the Lord Give unto Caesar the things that are Caesars and unto God the things that are God's Fear God and honour the King Let not these two Precepts be divided let not this Scripture order be inverted Obligatio erga Deum absoluta erga homines conditionalis si nihil vel impium vel injustum praecipiant Obediendum est Magistratui quatenus ea praecipit quae praecipi possunt a Ministro Dei et ei conveniunt qui gladium gestat malorum vindicem bonorum defensorem FINIS
powers is to resist the Ordinance of God and so to resist God himself and this wounds the Conscience and layes us under a fear of God his revenging Justice A Christian is bound to perform civil duties upon grounds of Religion God's Command binds the Conscience to keep men's righteous Laws Here is another Argument from the rule of Justice which is 7 Arg. ab aequo to render to every one his due and here he reckons up four particulars of civil obâ—dience according to the degrees of civil powers or the several Orders and Offices of men in power Render tribute to whom tribute is due viz. to the Prince his Treasurers Custome to whom custome is due To the Prince his Farmers and Collectours Fear to whom fear is due viz. to the Prince his Deputies to Governours Judges Justices Officers sent by him while they act in their places under him according to the Prince his declared will and the power derived to them and vested in them by the Laws as they are Ministers of Justice Lastly render honour to whom honour is due viz. to the Person and Authority of the Prince or cheif Ruler as Saint Peter commands honour the King Now Tribute is that which is charged upon and paid out of a man's possession and estate Custome is properly that which is paid out of Merchandize or Traffick exported or imported Fear is an acknowledgment of the power ordained by God and a care not to offend it lest we incur blame and punishment Honour is a due inward affection toward him whom we judg worthy of reverence and respect either for his vertue or for the eminency of his place or for his beneficence toward us or upon some other just consideration and an outward due signification and testification of our inward reverence and respect toward him honour is due to the powers especially the higher powers because of their Office and Place as to our civil Parents by vertue of God's command Honour thy Father Honour comprehends reverence fear subjection obedience love and thankfulness Thus I have dispatched the Doctrinal part of this my discourse I have stated the duty of subjection to Magistrates telling you that it imports mainly reverence and obedience and shewing you what reverence is and what it is to obey Now whereas I assigned this limitation of our universal obedience viz. it must be in the Lord in all things according to the mind of God only so far as God his Word gives us command or allowance to act This is the limitation which the Scripture suggesteth and in many place holdeth forth and therefore cannot be justly offensive to any nor will it offend any good Magistrate who acknowledgeth God to be his Superiour and the Supream Law-giver and desires that God should be honoured above all And whereas touching the binding power of humane Laws in the Conscience I determined That the Laws of men bind not the Conscience directly and immediately nor universally and unlimitedly nor absolutely as the Laws of God do but only by the intervention of God's Command and as they are grounded upon and derived from and agreeable to the Eternal Law the Law of God and I concluded That no voice but God's Voice is to be heard in the Conscience as commanding there and binding indispensibly to obedience This determination is warranted by Scripture and therefore not to be quarrelled with Concerning the whole I shall shew you what was the sence and Conscience of our late King Charles the First as he expresseth himself in that Book of his Entituled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Portraiture of his Sacred Majesty his words are these I have often declared how little I desire that my Lawes and Scepter should entrench on God his Soveraignty who is the onely King of mens Consciences and yet he hath laid such restraint upon men as commands them to be subject for Conscience sake giving no men liberty to break the Law established further then with meekness and patience they are contented to suffer the penalty annexed rather than perturb the publick peace And again Next to fear God is honour the King next to it not before it Thus our late Soveraign I now come to a word or two of Application Application The first Use shall be for Confutation 1 Confutation First of Papists and Popish Doctrine Of Papists 1. Of that horrible and hellish Doctrine That it is lawful and meritorious to murther Princes in the quarrel of Religion justifying abetting and applauding the heinousest Treasons against the highest Powers upon earth Doth God say Let every Soul be subject to the higher Powers and shall the Pope teach Subjects to murther their Princes and to blow up Parliaments c. for the advantage of the Catholick Cause as they call it Doubtless saith a learned Divine The Romish Religion is the most horrid Rebel in the world 2. There is another false absurd idle Doctrine of theirs hereby confuted viz. this That the Pope and his Bishops and Clergy who call themselves Spiritual are exempted from subjection to civil Magistrates both as to their persons in the tryal of Ecclesiastical Civil and Criminal Causes and as to their purses and possessions in paying Tributes Whereas the Apostle here chargeth every Soul to be subject to the higher powers to the powers ordained of God and Christ we read paid tribute for himself and Peter Act. 25.11 and Paul pleaded before the civil Magistrate and we know that Aaron the high Priest was subject to Moses the chief Magistrate yet these men as if they were higher than high Priests and before Peter and better than Apostles must forsooth be exempted from subjection to any civil Powers Secondly Our Text and Doctrine serves for Confutation of Donatists and Millenaries and Quakers and some Anabaptists who look for the abolishing of all Magistracy that Christ alone may reign among the Saints who cry down Magistrates and deny that they have any coercive punitive Power that cry up an equality and parity among Christians holding that Christians need no Magistrates and that they need not be subject to any And why so What do they plead for this opinion of theirs and for their denial of subjection i. e. reverence and obedience to Magistrates Object They say that they are the Lord his Freemen and that it is against Christian liberty for Christians to be under the power of any but Christ who is their only King who hath made them free and that they must not be the servants of men Answ The Liberty unto which Christ doth free his people in this life is inward and spiritual Gospel liberty is a liberty from sin a liberty unto duty a liberty to serve God in our order place and station a liberty from the yoke of Ceremonies c. and surely civil subjection to Superiours is not inconsistent with such spiritual liberty Indeed the Apostle Paul discourseth largely of Christian liberty and yet he doth more than