derived from a most wise and just GOD. 3. By this means there is opened a gap to let in all disorder and nothing but disquiet contention and confusion is like to be found in the midst of a people For when persons think meanly of their Rulers and cannot in honour esteem them nor think them better then themselves when they once idolize their own fancy abound in their own sense and are wise in their own judgement what can happen but as it did when there was no King in Israel Every one will do what is right in his own eyes and being impatient of any Judge to restrain or limit them what can the issue be but pride unyeeldingness contention division confusion and every evil work 4. By this means the Morality of the fifth Commandment is quite destroyed and persons would be obliged to nothing by it but what is Ceremonious as if the honour there injoyned did tie us onely to a formal which oft is feigned respect to the persons and no regard to be had to the Commands of our Governours When no such discovery can be of love as service nor of honour to our Superiours as obedience to their commands Neither can obedience to the Rulers be any way so well evidenced as in obedience to the commands of this nature viz. to Humane Ordinances For if the matter be unlawful that is injoyned by our Ruler then with the three Children be not careful to answer in that matter it is better to obey God then man If the thing be profitable thou servest thy own turn thy own interest rather then obeyest thy Ruler If the thing be intrinsecally just thou art obliged to do that although not enjoyned it So the truth is the Rulers Authority and Subjects sincere Subjection is chiefly to be seen by submission to those Commands which enjoyn things that of their own nature are indifferent and where neither the nature of the thing nor the Subjects reason nor profit is convincing nor any other by-respect induceth him to the obedience So that in sum O Christian thy submission to Humane Ordinances as much as thou slightest them is the clearest evidence of thy subjection to the Higher Powers which is undoubtedly the will of Christ Let these suffice then for the unfolding of the manner of the Government that the Apostle would have Believers to be subject to viz. to Humane Ordinances not onely natural but positive Laws agreed upon and constituted in wisdome for convenience and benefit of the Publick and not onely that the Laws enjoyned be observed but Penalties determined and in the measure agreed upon be justly inflicted upon the Transgressour it being a Humane Ordinance We come now to the second part to consider the manner of subjection the Believer is to yeeld to Humane Ordinances as 't is to be gathered from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye so subject as to submit your selves Part 2. You see it was our Translators sense that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be taken in the active signification A Negative Obedience will not be sufficient if we will fulfil St. Peter's mind that persons do not rebel do not resist do not oppose do not murmur though I fear all are not so far subject yet 't is plain this is not enough if we mind what our Apostle exhorts for the word imports an orderly subjection and implies a reverence of the heart as one of our own Criticks observes that Believers put their necks under the yoke not onely patiently but willingly not be subjected but submit and subject your selves voluntarily positively of choice not passively but actively Abel's subjection was to be intentional affectionate not onely external or formal his desires must be toward him though by Gods constitution a Cain should rule over him And 't was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every soul was to be subject though a Nero sate in the Throne And as Servants to their Masters so are Subjects to pay respects to their Rulers lawful Commands Ephes 6.6 With singleness of heart doing the will of God from the heart with good will doing service as to God and not to man I confess therefore I think their expressions as far distant from Reason as their intentions from Loyalty who to excuse themselves from the just imputation of Rebellion shall pretend their passive obedience as if they could satisfie the intent of the Lawgiver or the Law by undergoing the penalties certainly the inflicting Penalty is accidental to the Rulers designe who being set over the people for good with care contriveth Rules establisheth them and publisheth them not for a snare to bring his Subjects to vexation and penance but to help on their peace and comfort most likely and probably to be effected by their conformity and obedience Sure Laws were never enacted and promulg'd for this end to be slighted and contemned but to be observed and obeyed To be passive for neglect of lawful Commands and yet be obedient to the same Commands these are inconsistent they are impossible If thou wilt be passive thou art not obedient and if thou wouldst be obedient thou shouldst not be passive Talk no more then of thy Sufferings for thy Non-conformity to the Law which are but evidences of thy Transgressions thou gloriest now in thy shame and by these words condemnest thy self when all the spots and wounds of this nature that are given to thee or thy Estate be as so many tokens by the order of Heaven appearing to give warning to others to avoid thy society there being such evident signes seen without of an Infection that is raging within when in plain terms thy passive submission as thou callest it or obedience is a clear signe of thy wilful Rebellion and intended disobedience And when nothing is good or bad but what is elective or voluntary if thy Reason be not quite lost at last judge and consider what satisfaction thy suffering can give to God thy Neighbour or thy self when thy suffering is involuntary and against thy will and thy transgression is voluntary elective and with thy will and thy ease and quiet and profit are not so dear to thee as thy disobedience If therefore thou wouldst be subject as the Apostle directs it 's not thy passion but thy action not the offering of thy estate but thy self not what 's without but within that will please God and his Deputy Not sacrificing thy treasure obedience is far better then onely such sacrifice such a seeming complyance in a tender of externals to the Lords Christ may be found in the midst of his enemies But his people shall be willing in the day of his power they will regard not onely to fear and reverence the persons of their Christian Governours but they will be ready to keep and observe their Laws and not onely negatively but positively nor onely feignedly but ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ex animo sincerely affectionately submitting not onely what is theirs but themselves Neither
THE DIVINE OBLIGATION OF HUMANE ORDINANCES Delivered in a SERMON Upon the 26th of February Before the IUDGE At St. Maries in Bury St. Edmonds BY WILLIAM STARKEY D.D. Rector of Pulham in NORFOLK CAMBRIDGE Printed by JOHN FIELD Printer to the University And are to be sold by Henry Dickinson Bookseller in the Regent Walk in Cambridge 1668. To the Honourable Sir WILLIAM MORTON One of His Majesties Justices of the Kings Bench Health and Happiness SIR NO importunity of Friends could perswade me no calumny of my worst Enemies could provoke me niether could the juncture of time when this Sermon was preach'd induce me onely the assurance of your Lordships Patronage hath prevailed with me to expose to publick view these weak Meditations without which this Scroll as worthless must have undergone the Authors doom and must have been condemned to perpetual forgetfulness And certainly my good Lord there is great necessity of your defence who have been so valiant for the Truth and feared no opposition For that Spirit of Loyalty and Obedience that runs through this whole Discourse which sure was the sole reason that moved you to like it when preach'd before you will for this reason alone make it dis-relishing amidst an unreasonable Generation which setting up a pretended Conscience above yea against a certain Law is yet desperately hurried headlong into a lawless liberty and licentiousness and into all manner of disobedience If therefore there be any thing in this Treatise that may conduce to correct these miscarriages I think I need not protest my Integrity in delivering them Malice it self will acquit me and my worst Enemies cannot entertain a suspition of my Hypocrisie in this when no former Preferments have pre-ingaged me no future Hopes can have byassed me no other Worldly Respects can have inclined me but that is done in all probability is done in simplicity out of an unfeigned love to Order and Peace To which if I may contribute any thing I have my designe and the Reader that hath any benefit will with me thank God for your Lordship and pray heartily for the continuance of your Welfare who hath been always ready to act and suffer for the preservation of the Religion the Laws and Obedience of the Nation This your care hath brought these things that follow to the light And the assurance of your Lordships perseverance constrains the Author that he can no longer forbear to vow himself Yours in all Services with all readiness to his utmost WILL. STARKEY The Divine Obligation of Humane Ordinances c. 1 Pet. 2.13 Submit your selves to every Ordinance of man for the Lords sake AS it was with St. Paul's new-converted Gentiles even so was it with St. Peter's dispersed Hebrews to whom he chiefly directs this Epistle Either the Gnosticks or some other carnal Gospellers that made it their business to despise Dominions and speak evil of Dignities Jude 8. under a specious pretence of Liberty had miscarried the Servants so as they cast off all yokes of service and the Subjects so as they broke asunder all bonds of obedience and now the new Christians were blown up into a prejudice yea into an opposition against all Humane Government Which justly opened the mouths of the Unbelievers to brand such Christians as evil-doers and Religion was now reproached and the Name of Christ and his Gospel was every where blasphemed Upon this the Apostle in this part of the Epistle presseth the new born Babes to a greater care of a more becoming conversation that by well-doing they might put to silence the ignorance of foolish men And without doubt Piorum Apologiacertissima speciocissima si vita eos purgat non oratio as Luther upon the place Holy Men purge themselves by Demeanour better then Language and an Harmless Life is the Christians furest Apologie there being no such way for them to silence Gain-sayers to choak Detractors and disarm all Opposers as to lead lives quiet and peaceable void of offence in all godliness and honesty And this honesty of conversation is best discovered by readiness of submission to the just Commands of lawful Governours which brings our Apostle to urge this of our Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Submit c. And as it was in the Apostles even so it is in our days we have such Teachers and such Believers in the midst of us Those that think and say 'T is Reason and Religion to cast off all submission to Political either Civil or Ecclesiastical Laws especially in their Poenal determinations Pretending That meekness and mildness of disposition that is required and that liberty which is granted by the Gospel is inconsistent with that rigour and exaction that is used in the execution of those most wholsome Laws that are in force among us Glad should I be if I might undeceive any that are run into this errour in the midst of us but if I cannot undeceive others I shall satisfie my self that others shall know I am ready to give an account of my perswasion of that my yeelding subjection to Humane Ordinances even to those that may oppose themselves with mildness and godly fear And as it is reasonable for me to do it so it is seasonable for you of this solemn Assembly to receive it who are met about the execution of Laws and Penalties and urging subjection unto them And sure it cannot be improper to urge not onely the lawfulness but the necessity and profitableness of the work that so with faithfulness watchfulness and chearfulness you may go about the designed employment when the undertaking is not onely out of policy barely for peace and advantage or convenience but in piety and for conscience sake when either St. Peter was no Apostle or else this is undoubtedly the will of God That we are to submit to every Ordinance of man for the Lords sake The Text is an Exhortation of St. Peters to the scattered believing Jews that they would be subject to Government And sure if it were their duty then to be subject to the Laws of Heathens it is much more ours now to be subject to the Laws of Christian Governours Be it agreed upon then 't is our concern to regard the Exhortation and then three things are observable 1. Note the condition or part or manner of Government the Apostle would have us subject to 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to every Ordinance of man 2. Observe the manner of subjection we are to pay 't is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lend an ear onely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 submit not to be done passively onely but actively nor onely your wills but your judgements if the matter of the thing be indifferent Submit your selves 3. Observe the reason of the submission of the Christian the Obligation of Humane Ordinances the Ordinances may be Humane yet their Authority and Obligation is Divine for submission must be given to Humane Ordinances for the Lords sake We are to begin with
have I this day made my Enemies for speaking the Truth And while the Zeal of Equity and Righteousness and of just Obedience is eating me up I may look even for this that some may speak evil of me in the gate and the reproaches of them that are given to Sedition may fall upon me And certainly if I would have had respect to the favour of men I should have pleaded this day for Indulgence for Toleration for Dispensation of all Positive Laws at least for suspension of their Penalty and not earnestly have urged obedience and submission to the Ordinances of men but that I never yet feared the face of man having committed my cause to God neither durst I partially flatter or by silence countenance any in their opposition or neglect of that subjection which must be yeelded for the Lords sake Yet there was never more love pretended to the Prince then in our days and never less respect unto his Laws persons shewing with what spirit they are possessed when they break almost all the bonds of Humane Laws asunder and cast away all those cords from them And in those that are not quite broken O how stretched how distorted One Humour pulling the Ligament one way another the other way and every Member is distracted and full of Convulsion-fits so no wonder if the head be sick the heart be faint and the whole body be full of pain But certainly so it is scarce any regard our reports and either St. Peter was no Apostle or the Text hath not been rightly expounded or else there hath been and is too too much wilful Disorder in the Nation I know what the Dissenter pleads I honour my Prince I love and reverence his Person I pay him Tribute willingly but for some Humane Ordinances to them I cannot in Conscience submit Shall I not have the liberty of my Conscience may not my Conscience be free To which give me leave to reply That thy Profession of thy love is empty and insignificant without thy obedience as required Probatio dilectionis est exhibitio operis service is the clearest demonstration of thy love and if thou lovest thy God or his Christ thy love to either is to be evidenced by keeping their Commandments And thy obedience to the Commands of things of a middle nature is the clearest and most unquestionable obedience And yet if we hear any thing from the Opposers it is a Plea of Conscience they dare not do any thing against their Conscience all these mens Asceticks are acted in the lists and bounds of Conscience and this the cry They exercise themselves to keep a Conscience void of offence toward God and toward man And so is the world filled with the noise as a great part of it hath lost the thing Conscience For if persons that palliate and excuse their Dissent and Disorder with the cloak of Conscience had not laid aside Reason Religion and Conscience also there could not be that distance and difference that is yet among us And if any that dissents from us in the Obedience urged be crept in among us let him know that if he will hear me with patience and without prejudice if do not make it appear that in his not submitting he hath no Conscience and if he hath a Conscience that he must submit I will turn his Proselyte vow my self in his Perswasion and come over to his side immediately There is onely this to be done first that we agree what Conscience is and we come to the point in hand instantly And Conscientia is concludens Scientia a firm Conclusion a settled Judgement a fixed Determination of the Intellective Part from a certain infallible Rule from which we infer assume apply to our selves the Morality of our Action and determine of the subsequent issue accordingly So Conscience is nothing else but Syllogismus Practicus a Practical Syllogism in which the Major part of Conscience is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Major the Understanding lays down the Rule the Revealed Will or the Natural Law of God Where Conscience is there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the keeping together the Commands of God In respect of the Minor Conscience may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Intellective part casts one look on the Rule another on our selves and actions and applieth to our selves from our agreeing or disagreeing the goodness or badness of our fact and so 't is a Witness In respect of the Conclusion it 's well called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There it plays the part of a Judge for having observed either our conformity or disagreeing with the Rule then the Intellective part passeth a true sentence and acquits or condemns accordingly So then this is to be agreed on first That Lex Dei solum obligat Conscientiam hominis The Conscience of a man is to be ruled by the Law of God So no example or practice of the most retired mortified men can be a Rule for thy Conscience the most devout of men are not to be lords of our Faith who at best are but helpers of our Joy Infallibility is not be granted to any particular man which is not to be granted to any particular Church of Christ Neither can Conscience be made up soundly from the practice of a fallible man but from the dictate of an infallible God So that is not to be called Conscience that is grounded on the examples of godly religious men Nor is that Conscience that hath onely former resolutions for its Rule for wilful obstinacy tenaciousness of purpose cannot be a part of Conscience which is not in the appetitive part at all nor can humour animosity a suddain precipitate ingaging be justified by a Plea of Conscience when there must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conscience cannot be without Deliberation Nor can Deliberation without applying or Determination be called Conscience for while the Understanding is fluctuating and questioning and inquiring it may be in tendency to it it is not yet to be called Conscience till determined And here again they seem as far from Reason in their Expressions as from Obedience in their Actions that call out for Liberty of Conscience May not my Conscience be free And they would make the doubting reason against the undoubted Command of the Superiour in things indifferent to be the weak Conscience but where liberty or doubting is there can be no Determination of the thing doubted and where no Determination there can be no Conscience Neither can any Plea of Conscience justifie any Action or Undertaking that is unlawful when Conscience which is but a Witness to a Rule can be no more then a subordinate Rule neither can it give an absolute Law which must be determined by a Law without which it may be Humour Animosity Fancy Opinion whatever it be sure enough it cannot be rightly called Conscience And therefore that persons should be constrained through Penalties to examine throughly the cause of their dissenting Judgements