perform it because nothing can oblige us to do evil But what if the thing commanded be neither good nor evil but of an indifferent nature what must we do in that case why then we must undoubtedly obey it for otherwise there will be nothing left wherein the Magistrate may use his Power What is good or evil in it self must be done or avoided for Gods sake what is not so in it self but only in regard of the end for which it is enacted being judg'd so by the Magistrate for the good of the Community this must be observ'd both for God's sake and his too because God requires our Obedience to him in these things But what then becomes of our Liberty if another must judg for us It is where it was before we must obey and yet we are as Free as Christ hath made us nay I doubt not to add we are most Christ's Freemen when we duly obey our Governors just Laws for seeing Christ hath commanded us to be subject not only for wrath but for conscience sake that so we may avoid the guilt of sin that Obedience which keeps us from sin which is the only vassallage of a Christian can by no means infringe but does rather advance our Christian liberty As free says the Apostle 1 Pet. 2. 16. and not using your liberty for a cloak of maliciousness but as the servants of God As though he had said Don't urge your liberty for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pretence to cover your craftiness as if that would excuse your Disobedience you are free indeed from sin but not from your Obedience Servants of God and yet Subjects to your Prince and so much the better Servants by how much the more you are good Subjects Another pretence of near a kin to the former is that of Private Conscience for here again 't is pleaded if I judg the thing commanded to be evil I cannot be free from sin for to me at least it is sin if I comply with the command during that persuasion because the Apostle assures me Whatever is not of Faith is sin But what if that persuasion be false and erroneous dost thou not in cur a greater sin What if it be not assuredly grounded on the clear word of God but only in thine own Opinion must a private Opinion weigh down the ballance against the publick good the laws of the Community the conscience of thy Governors and the great Rule of Faith and Conscience which is the Word of God That Word commands thee to Obey and so binds thy Conscience thy Conscience bids thee not and so binds thee which of these in reason shall take place must the Word be null'd by the Conscience or the Conscience guided by the Word What a sad condition is that man in who brings himself into these straits where Conscience which should be his guide becomes his greatest snare For such is the nature of an erroneous Conscience that it unavoidably betrays a man to sin whether he follows it or whether he resists it if he follows his Conscience he sins because it is erroneous if he resists it though it be erroneous he sins against his Conscience What then shall be done or which way shall he turn him in these perplexities Why I know no expedient but one that he speedily burst his shackles which himself has fastned and not God by ridding himself of such a Conscience And the way to do it is this That he be not overwise in his own conceit nor lean too much to his own understanding but allow the possibility at least of his being in an arrear that he is but a man and not infallible That he lay by Passion and Prejudice Partiality and Interest and sincerely examine the grounds of his persuasion not as pleasing men but God who tryeth our hearts That he humbly consult better judgments whose Office it is to inform and ease his Conscience namely his lawful Pastors whose lips preserve knowledg and are set over him in the Lord for that purpose That he believe his Governors have a conscience too for which they must answer as well as himself and seriously consider whose plea is most likely to be admitted at Gods high Tribunal And above all that he earnestly pray for the spirit of meekness and humility the spirit of wisdom discretion and holy fear while he compares his Conscience with the Rule of Gods Word impartially and God himself hath promis'd that he will not deny his Spirit to such an humble Petitioner and Enquirer To these we may add in the last place the pretence of both together I mean liberty of Conscience To which I shall only say two things and I leave 'em to your sober thoughts First that Liberty of Conscience if it be well weigh'd sounds like a contradiction for Liberty imports Freedom without restraint but Conscience was always bound ever since it was plac'd in humane souls and though I am free indeed in regard of my actions which proceed from my Conscience yet my Conscience is not freed from the antecedent rule of my actions which is the law of God for by that it is always bound The second is this There is no such phrase throughout the Bible as Liberty of Conscience not one place in Scripture where these words are joyn'd together but for Obedience to our Governors there are twenty I speak to knowing men judg ye what I say 3. The Duty of Pastors and Teachers inculcated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Put 'em in mind admonish 'em often of it and bring it to their remembrance as S. Peter does twice together in another case 2 Pet. 1. 12 13. I will not be negligent to put you always in remembrance of these things though ye know them and be established in the present truth Yea I think it meet as long as I am in this tabernacle to stir you up by putting you in remembrance There are some Duties we are apt to forget or very unwilling to remember and some people there are who care not for a Preacher that tells 'em often of their duty insomuch that a moral Preacher is made a by-word to fright the ignorant and to render 'em averse since they know no better to their Parish Guide If he rub up their memories and touch 'em in a sore place they have a present remedy for it by hearing him no more and think it sufficient excuse for their absence or going astray to say They do not like his way But if a man set up a separate Congregation in opposition to the Established Laws and Worship if he fill their heads with aiery Speculations instead of practical and searching Truths if he daub with untemper'd mortar or sow pillows under their elbows and can but help 'em to an evasion from this Duty of Obedience he shall have followers enough This is a certain sign that tho men know their Duty yet they do not love to hear it since they forsake the Assemblies where they are
which was blasphemed among the Gentiles for their sakes This was the state of the Cretians in those early days of the Gospel when S. Paul commanded Titus to teach and exhort and rebuke 'em with all authority And if there be any in these last and perilous times to whom their character either in part or in the whole is suited sure we have so much the more reason now to warn the unruly and to animate the good Subject by how much the Government under which we live blessed be God for it is incomparably more easie just and good than that of the first Ages And therefore I beseech you to hearken with meekness while I speak the words that become sound doctrine not to exasperate or accuse any unless their own hearts condemn 'em but to shew the reasonableness and equity of our dutiful Obedience to the Establish'd Government And for so doing not only the Doctrine it self but the discretion of the choice is sufficiently warranted from this Apostolical Commission Put them in mind to be subject to Principalities and Powers to obey Magistrates In which words we may observe three general parts I. Publick Authority presuppos'd Principalities and Powers II. Subjection and obedience enjoyn'd To be subject and to obey III. The duty of Ministers inculcated Put them in mind Of these briefly in their order as they plainly lie before us To which I shall add such reasons and motives as may endear the duty to us and then conclude with a word in season to the occasion that brought us hither 1. Publick Authority presuppos'd under the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Principalities and Powers For Magistrates are not expressed in the Original but seem to be added in our Translation to explain the other as by an usual Figure in Holy Writ The Power it self is put for the Persons endued with it the abstract for the concrete Luke 12. 11. Rom. 8. 38. And to save me the labour of Quotations it is twice together in one Verse Rom. 13. 3. For Rulers are not a terror to good works but to the evil wilt thou then not be afraid of the Power do that which is good Where Rulers and Power interpret each other and by good and evil works is plainly meant the doers of such works To be subject therefore to the Power is to submit to the Persons invested with it as S. Peter also enjoyns in that known place 1 Pet. 2. 13. Submit your selves unto every ordinance of man for the Lord's sake to every humane creature so 't is literally translated though our Mother Tongue does scarce reach the importance of it For 't is an Idiom originally deriv'd from the Hebrew Language wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or creature is often put for Man because he is the most excellent of all the visible Creation Mark 16. 15. And hence the Syriac renders it To all the sons of men that have the preeminence among you to all that excel in Dignity and Authority Subordinate or Supreme For so to put all out of doubt the Apostle interprets himself ver 14. Whether it be to the King as supreme or unto Governors as unto them that are sent by him for the punishment of evil doers and for the praise of them that do well And this I note by the way because the Papists on one hand and the Sectaries on the other have made such a stir about this phrase and are glad of any appearance from Holy Writ that they may lessen or invalidate the Authority of Kings while one side would have 'em derive it from the Pope the other from the People and tho they manage the Argument by different mediums yet they both agree in the conclusion which is to bring 'em under or to pull 'em down as it best serves their turn For tho it be stiled here an Ordinance of man because it is ordain'd among men and chiefly respects them yet by S. Paul it is expresly called The Ordinance of God because it is deriv'd from him alone Rom. 13. 2. Whosoever resisteth the Power resisteth the Ordinance of God and they that resist shall receive to themselves damnation And here again our submission to the King is required for the Lord's sake and why for his but because the Lord hath ordain'd him as his Vicegerent upon Earth for the administration of Publick Justice in dispensing Rewards and Punishments according to mens deserts And because he is God's Creature not only as he is a man but as he is a Magistrate Be obedient to him in well doing for so is the will of God that with well doing ye may put to silence the ignorance of foolish men ver 15. That you may stop the mouths of the Heathens who will judg of your Religion by your actions and think that no better than your selves for if you disturb the peace of the world reason it self will bid 'em conclude Surely that Religion is not from God which teaches men to break the Civil Peace and perverts the ends of Government There is no way to answer the Argument or avoid the Reproach but by your dutiful Obedience and therefore submit your selves for so is the will of God were it not his Ordinance he would never will it Which brings me to the second 2. Subjection and Obedience enjoyn'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first imports Subjection and Subordination in a regular way where some are above and others gradually below The second denotes properly Obedience to the just Laws and Commands by which I mean such as do not interfere with Gods For in every publick and great Community there is of necessity a Supreme Power whether it be lodged in few or more and in every Kingdom where the Crown is Imperial a Supreme Governor next under God to whom all the rest are subject by Gods appointment There is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on Gods part and an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on ours the Ordinance and Command is Gods the Submission and Obedience ours according to the will of God And the Rule of our Obedience is as plain as the Command is positive whether we respect Liberty or Conscience or both together which are the usual pleas against it If that pass into a Law which is not repugnant or inconsistent with the Laws of God we must needs obey it if it be repugnant we must needs submit under it tho we must not comply with it for here that antecedent Rule takes place To obey God rather than man The reason of which is unalterable and eternal because God is higher than the highest the Almighty Sovereign and Law-giver And this is implyed in the words immediately following the Text lest men should think the Apostle requires it right or wrong Put them in mind to obey Magistrates to be ready to every good work intimating to us that we must shew our Obedience by our ready complyance in good works for if the Magistrate command what is evil there is no obligation to
Peace may justly be reputed an Enemy to the whole Community and ought to be punished as a disturber of it 3. Obedience to our Governors is founded in the highest Equity and Reason For day by day we receive invaluable benefits by the influence of their Government and Conduct Protection of our Lives and Estates of our Priviledges Properties and Religion secure Possession of the Gifts of God and Liberty to encrease our substance by Trade and Traffick and to eat the fruit of our Labour every man under his own Vine while there is no breaking in nor going out no leading into Captivity and no just complaining in our streets Happy are the People that are in such a case if we had but hearts to be thankful for it and if we compare our condition with other Nations we cannot but acknowledge our own happiness Yea Blessed are we of this Island who enjoy these things in Peace and may the Blessing of God rest upon them who promote and preserve our Peace Wherefore let us unanimously shew forth our thankfulness by our Obedience and chearfully endeavour in our several stations to uphold and maintain that Government that maintains and secures us it is but an equal and just return in regard of the benefits we receive from it By that we enjoy great quietness and plenty and therefore we ought to accept it always and in all places with all thankfulness And if it be Equity to uphold the Government because it upholds us what is it but great Iniquity to oppose or disturb that to which we stand so much indebted 4. Obedience to our Governours is a duty incumbent on us in point of ingenuity and gratitude For in preserving the Peace and Prosperity of the Nation they do not only preserve ours but for our advantage also they undergo many cares and troubles great toyl and labour attending continually for this very thing Rom. 13. 6. It is a great mistake in those that judge only by appearances to think the Lives of our Governours more pleasant and easie than other mens whereas indeed they are of all most difficult and full of Trouble Their splendor and Attendances their Riches and affluence of outward things and whatever else is necessary to support their State and Grandeur does not half countervail their continual sollicitudes and cares from within their crosses and disappointments from without the censures and obloquies of querulous and peevish persons the want of ease and liberty they sustain and all for our sakes that we way live in quiet In regard of what they do and endure for us watching early and late for our good they are deservedly stiled Parents of their Countrey and therefore 't is an ungrateful thing to add to their burden and increase their trouble by our frowardness and disobedience 't is not only disingenuous but unjust not to render 'em freely what may encourage and comfort 'em in the discharge of their arduous Office that they may do it with joy and not with grief Obedience will make their Office easie and our own condition safe 5. No man can disobey his Governours without breaking the most Sacred Laws of Justice and Honesty without downright Perjury towards God and perfidiousness towards man Every one as soon as he is born is under the Protection of the Government and becomes a Subject to his Natural Liege Lord and therefore when he comes to exercise his senses and to discern between good and evil as Religion and Reason will engage him to Fear God in the first place who has given him Life and Being so in the next it will teach him to Honour the King and submit to the Government by which under God he enjoys his Well-being and he cannot but conceive himself under a natural obligation of Obedience to the Laws of the Community of which Providence and Nature have made him a Member And in pursuance of this as well as the Law of God the Government has a Right to tye the Consciences of men by the firmest bonds it can and to exact Oaths of Allegiance and Promises of Fidelity and Loyalty that so it may secure and sustain it self and be better enabled to Protect them In which Promises and Oaths being once engag'd it is horrible impiety and wickedness to violate 'em for nothing can excuse us from the obligation of an Oath but the plain unlawfulness of the matter to which we are sworn Now this can never take place when we swear Allegiance only to our Lawful Governours according to the will of God the dictates of Nature the reason of the thing the Example of all Ages and the known Laws of our own Nation Wherefore I counsel thee to keep the Kings Commandment and to live in Obedience to his Government and that in regard of the Oath of God 'T is the Counsel of the Preacher Eccl. 8. 2. and 't is my Duty to mind you of it These things being seriously consider'd it will easily appear That Disobedience has all that is base in it and that Rebellion contains a whole conjugation of Wickedness of which there seems to be an undeniable sense in all mens minds since even they who love the thing do usually hate the name of Rebels and such as are conscious of the guilt would gladly avoid the reproach of it a plain indication of guilt as guilt is a manifest Argument of Sin and Wickedness And therefore it is well compared by the Prophet Samuel to Witchcraft 1 Sam. 15. 23. Rebellion is as the Sin of Witchcraft and stubborness is as Iniquity and Idolatry 'T is a Sin next to Blasphemy to speak evil of dignities a degree of prophaness to disobey 'em and intolerable Iniquity to Rebell against ' em It is as bad in its own nature as Murder or Theft being as expresly forbidden as these and in its consequence 't is far more mischievous Witness the dreadful miseries that usherd in and ensued the dissolution of a flourishing Monarchy within our own memories when prosperous wickedness prevail'd and Rebellion rid in Triumph For to rifle one man of his goods is not so bad or hurtful as to rob the Publick of its Peace to set an House on fire is not so pestilent and hainous as to be an Incendiary of the State to make combustions in the Nation and to blow up the Foundations of Publick Quiet To poyson or assassinate one private Person is not so horrid as to stabb a Common-wealth to sow the seed of Sedition in the Peoples minds and to raise intestine commotions in it in a word to wrong one man is nothing in comparison to the injuring of a Prince and in Him the whole Common-weale for in Him you wrong me and my Neighbour and every one that is protected by Him who are concerned in him and ought to defend him as a Common Father I might proceed to shew how Rebellion debauches the Conscience and hardens men in impiety and opens a gap to all sort of Villany till at