voluntariè date to render it him willingly and freely for this difference some Criticks make between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one takes in whatsoever the other includes and adds to it a frankness and cheerfulness in the Giver Our money hath the Kings stamp upon it and that vindicates his right to it Two main motives there are which may encourage us in the paying this honour 1. Christs example in the very same case He saith St. Peter 1 Pet. 2.21 hath left us an example that we should follow his steps and the Scripture hath remarked his example in the perf ormance of this duty when in his Mothers Womb a kind of Poll-money was laid by Augustus upon all his subjects Luk. 2 3 4. The blessed Virgin with her husband Joseph went to their own City to be taxed Yea the Divine Providence so ordered it that while she attended this payment the Saviour of the world was born into the world It cannot be denied but afterwards he submitted in this nature when the Collectors came to St. Peter with that question Doth not your Master pay tribute He answered yes Matt. 17.24 25. It seems he had formerly done it and that was not the only time though then he was willing to work a miracle rather than give offence by his backwardness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notwithstanding lest we should offend them go thou to the Sea and cast and book and take up the fish that first cometh up and when thou hast opened his mouth thou shalt find a piece of money that take and give unto them for me and thee verse 27. 2. The Equity there is for it Kings are Gods Ministers employed for the Common good and therefore it is just they should be well maintained by the common purse They are preservers of peace providers for wars neither of these can be done without contributions They attend the good and service of their Kingdoms and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the Apostles argument for this cause pay you tribute also for they are Gods Ministers attending continually upon this very thing Rom. 13.6 But I presume there is enough if not too much said upon this subject Therefore 2. There is an honouring them with our bodies Whereby I mean a yielding obedience to their commands Thus the Apostle useth honour for obedience Children obey your Parents For which he cites the fifth Commandement Honour thy Father and Mother Ephes 6.1 2. This is the same with St. Pauls subjection Let every soul be subject to the higher powers Rom. 13.1 and St. Peters submission submit your selves to every ordinance of man for the Lords sake 1 Pet. 2.13 What the Ancient Doctors of the Church thought of this honour we shall soon discern Let one witness for all Athenagoras who flourished about 150 Years after Christ In Legat. pro Christianis ad Imp. Rom. ad finem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We do willingly obey your Magistrates in all things which are commanded us What those all things are we shall enquire presently In the mean while observe the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your Governours speaking to the Heathens So that they concluded it a duty to live in subjection to the Emperours though not owning the Christian Faith And methinks this speech of his comments excellently upon that charge to Titus as a dispenser of the Gospel put them in mind to be subject to Principalities and Powers to obey Magistrates Pit 3.1 I know obedience to Princes is an unpleasing doctrine a morsel which some mens throats are so narrow not to meddle with their consciences they have much adoe to swallow yet when all is alledged it will appear their duty whereto I could charitably hope they might more easily be perswaded when once truly informed in its due latitude and extent For the discovery whereof let me lay down four Rules having first premised in the general that obedience is of two sorts active and passive so that in some cases the one in some the other may concern us Therefore Rule 1. Where the commands of Princes are lawful all Subjects are bound to an active obedience which must be yielded heartily and conscienciously Nay I doubt not to assert that a passive obedience only in such cases renders us no better than transgressours Magistrates should find the people as ready to obey as they are to enjoyn And take notice I say this obedience should be yielded heartily and conscienciously because the command of God herein layes an obligation upon the conscience Ye must needs be subject not onely for wrath but also for conscience sake Rom. 13.5 It is expressly a duty of the fifth commandement They are our Civil Parents and Children are bound to obey their Parents though against their own inclinations in things which be lawful The onely difficulty will be wherein this lawfulness must be placed For the understanding of which word I affirm that all things are lawful which are not sinful and sin can onely be known by a violation of some Scripture-precept either in direct terms or by necessary consequence This is the Apostles definition sin is a transgression of the law 1 John 3.4 If their injunctions prove in convenient they are accountable to God for them but that inconvenience doth not discharge us from our obedience That this was the judgement of the first Christians I appeal to Ignatius born before our Saviours crucifixion Epist ad Antioch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be obedidient to Caesar in those things where your obedience may be without danger and those of that time valued nothing as dangerous which was not sinful Provoke not your Governours to wrath that you give no occasion to those who seek occasion against you Now sure this Holy Martyrs Testimony reacheth as far as my Rule and further I perswade no man For Rule 2. Where the commands of Princes are unlawful We are not to obey actively It is possible there may be such commands and in such cases we must take up a resolution of not obeying The reason is because we are first and mainly obliged unto God and no other obligation can lay a force upon us further than it comports with that which we owe unto Him It is therefore worth observing that fear God and honour the King are put together as if the first were not onely a direction to and an argument for but a limitation also of the latter Thus when the Primitive Christians were called by the Heathens to offer sacrifice in their Temples they gave this reply as Justin Martyr relates it In Apolog. 2. pro Christianis pag. 64. Edit Morell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We worship God alone but in all things else we joyfully serve you This was the case of the * Dan. 3.17 18. three Children required to adore Nebuchadnezzars golden Image and refusing the case of †Dan. 6.9 10. Daniel when Darius decreed that no petition should be made to
inflicted In these terms the Scripture expresseth our penitentiall mourning no man repented him of his wickedness saying what have I done Jerem. 8.6 And sure while we know not our sins so as to be humbled while we understand not our transgressions so as to be sorry for them well may we fear that all the foundations of the earth will be moved out of course This also instructs us in a necessary duty That whensoever the foundations are in danger to be destroyed instead of persisting in those enormous crimes which may cause their utter downfall we should rather sadly lament our sins already committed whereby God is provoked so dreadfully to appear against us And oh that our heads were waters and our eyes a fountain of tears that we might weep day and night for those errors schismes factions secular designs and seditious practices whereby the pillars of this nation have been made to reell and the props both of Church and state so terribly shaken Psal 79.3 And happy may we think our selves thus to wash away the stain of that blood which hath been shed like water about our Jerusalem Whereas if we go on without remorse if there be no relentings in our bowels no expressions of sorrow in our outward carriage we shall find our miseries encreased to that height as to render us altogether helpless for if the foundations be destroyed what can the righteous do and in that reading the question is 2. Vox deplorantis impotentiam a lamentation of our inability to help our selves Miseries are much sooner occasioned than removed It is in our power to bring them God only can withdraw them A stately fabrick is easily demolished but care and skill must both contribute to its reedification A pernicious Heretick may destroy the foundations of doctrine A seditious Rebel may shake the foundations of Government but when these wicked pranks are played 't is hard to establish them again So little must we look to our selves and so much to God acknowledgeing his help alone in our petitions for it with David Ps 60.11 Give us help from trouble for vain is the help of man And if ever the world be engaged to subscribe this truth Englands hand must go with the first How desperate a condition we were in our selves can give the best account torn with continuall experience of running from bad to worse become the reproach of those who hated and the pity of those who loved us Nor did the wisest know what course to steer till an over-ruling providence set all things right reducing us both for doctrine and Government to our ancient happiness The blessed restauration of our Soveraign and in him of Authority made all persons howsoever dissatisfied in point of interest acknowledge a digitus Dei that the finger of God was in it Never were people redeemed from slavery with a more omnipotent hand Never had nation more cause to say this was the Lords doing However we forget posterity will remember it and I hope redeem with thankfulness what we have forfeited by ingratitude And for our selves supposing our deserved Judgements fall upon our heads if according to our demerits the foundations should be or near to be destroyed let us at last be wise and look upon this question 3. As voxin quirentis an enquiry what we are to do in such an extremity And so we take it directly according to our own translation what can the righteous do If calamitous miseries may not be prevented it is prudence to consider how we should bear up under them that they may neither crush our backs nor break our bearts that by an holy policy we may at present alleviate our burden and in Gods good time obtain a Gracious reliease from it And methink the next words direct us to an excellent expedient for this work Immediately after the question what can the righteous do followes as if the Psalmist made answer to himself The Lord is in his Holy Temple the Lords throne is in Heaven v. 4. wherein is insinuated our duty of fiduciall waiting upon and supplicating God for redress from those grievances A fiduciall waiting upon him In the Lord put I my trust v. 1. Notwithstanding the wicked contrivacnes of men notwithstanding the malicious designs wherein they are engaged yet since Gods over-ruling power can disappoint their purposes it is best for us to confide in Psal 131.3 and relie upon Him Thus let Israel hope in the Lord from benceforth and for ever Psal 46.1.2 And then he will be our refuge and strength a very present help in trouble so that we need not fear though the earth be removed and though the Mountains be carried into the midst of the Sea But our fiduciall waiting must be accompanied with fervent supplications The Lord is good to them that wait for him to the soul that seeketh him Lament 3.26 and seeking in Scripture is as much as praying To him therefore must we lift up our hands and hearts devoutly bewailing those sins which have proved an inlet to our distresses and humbly imploring his gracious favour to vouchsafe us a joyfull deliverance from them And when we have paid these duties to the God of heaven our next service must be to the Gods upon earth those who are appointed his Vice-gerents and deputed to rule for and under Him It is Englands happiness to enjoy a gracious King so exact a modell of Government as few if any nation in the world can parallel such wholsome laws as if duly observed would prevent and if vigorously executed would punish all manner of wickedness Nor wants she a Benjamins portion of spirituall blessings She glories in a Church maugre the spitefull tongues of her adversaries reformed according to the Scripture-Canon and pattern of the purest times the doctrines of the Gospell sincerely preached and the three Orders so celebrated by Antiquity maintained against the humour of our factious Levellers On these foundations Church and State are built but if the foundations be destroyed what can the righteous do My Lords and Gentlemen you who are entrusted by his sacred Majesty to manage the important affairs of this County You who represent the person of your Soveraign On you must we relie and to you do we make our earnest addresses that by your vigilant care prudent counsells authoritative commands and impartiall justice the threatening destruction of our foundations may be hindred I say the threatening destruction For what man sees not the danger we are in The prevalency of Atheisme Blasphemy Prophaness the Wild errors and Hereticall opinions which openly shew themselves abroad bidding defiance to whatsoever is religious work in us a dreadfull apprehension that our foundations of doctrine are ready to fall The visible contempt of known laws a stubborn opposition to the commauds both of Givill and Ecclesiasticall Governours the keeping up of factions the principles of rebellion imbibed in our unhappy times and not sufficiently rooted out of mens hearts the se
God for so many dayes and still he continues in the course of his devotions the case of the * Acts 5.40 42. Apostles when prohibited to preach Christ Jesus yet were they not afraid to speak boldly in his name But then we must remember those things were simply unlawfull Worshipping Images a plain breach of the second Commandement neglect of prayer a sin both against the first and second and the not preaching contrary to the very precept given to those particular persons Ye shall be witnesses unto me both in Jerusalem and in all Judea c. Acts 1.8 So then before we deny our active obedience it is fit we be well satisfied the things are indeed unlawful for which we deny it Fancy or opinion will not serve the turn Nay a mis-informed conscience will not secure us from guilt because that mis-information is in it self a sin But if upon good ground we find they are such then Rule 3. In case unlawful commands be laid upon us we must quietly submit to those penalties which are appointed by the Laws of our Princes And this is the true passive obedience As sin must not be committed so suffering must not be declined It is true shall God afford a way of escape so as liberty or life may be secured without violating our conscience we may thankefully accept it but if not we are engaged to submit unto bonds imprisonment and death it self Thus the three Children though they would not worship the Image Dan. 3.21 Dan. 6.16 refused not to be cast into the fiery furnace Thus Daniel though after the decree continuing his supplications submitted to be thrown into the Den of Lions and the Apostles though they desisted not from preaching Acts 5.41 In Orat. cont Gracos pag. 144. Edit Morell yet took they their punishment patiently rejoycing that they were counted worthy to suffer shame for his Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was Tatianus his answer when commanded to deny his God It is the onely thing I shall refuse to doe but though I must not be perswaded to it I can be content to die for it And Tertullian discoursing how the Christians entertained those severe sentences pronounced against them In Apolog. cap. 50. Sententiis vestris gratias agimus cum damnamur à vobis à Deo absolvimur We thank you saith he for them because when condemned by you we are absolved by God And certainly this is the true way of learning our Saviours lesson Luke 21.19 In your patience possess ye your souls Which will make way for the fourth Rule Rule 4. We are not upon the account of any unlawful commands to rebel against our King God hath not in any case allowed it and it is directly contrary to that passive obedience which we are engaged to exercise Solomon tells us of a King against whom there is no rising up Prov. 30.31 For him we may and ought to rise against him we may not Wars tumults seditions or the fomenting these upon what pretence soever by Subjects against their Soveraign are utterly against the word of God The peoples duty is subjection and Princes are accountable to God alone it is not for us to usurpe his place to correct or punish them at our pleasure My Son fear thou the Lord and the King and meddle not with them that are given to change Prov. 24.21 cum seditiosis so some Translations render it with the seditious Rebellion is a most grievous sin and it is impossible a Rebel should ever be reconciled to God without a very great measure of repentance The Apostle hath entailed damnation upon them Whosoever resisteth the Powers resisteth the Ordinance of God and they that resist shall receive to themselves damnation In Apolog. cap. 37. Rom. 13.2 Tertullian applauding the quietness of Christians under their Heathen Governours shewes plainly that if they durst be Rebels they might easily be Conquerors or if not Conquerors the Prince would have so many fewer to defend him they filling the Streets and Cities and Armies and concluding against such pernicious practices tells how willingly they were slain that they durst not have a thought of rebelling but on the contrary nunc pauciores hostes habetis prae multitudine Christianorum Now saith he the number of our enemies is so much the less by how much the number of Christians is the greater I have run through the doctrinal part of the Text and shewed you wherein this Honour to the King consists and upon what grounds it is due with some Rules to direct you in your obedience to their commands Let me conclude all with a short Application And the use I insist upon shall neither be a reproof of former neglects Vse men love not to have their sore places rubbed too hard nor of humiliation for former errors God knows that is too proper for a 30 of January but of exhortation to duty and to the duty in the Text If you be Christians you are obliged to this which is the duty of Christians if the servants of God you are bound to be ruled by the word of God Yea let me say we have greater reason than those who lived in the infancy of the Church Their Princes were persecuting Heathens ours is a Christian King Nay we have a stronger engagement upon us than to an ordinary Christian King if we reflect upon what God hath done for him and for us in him And here let me but remind you of two things 1. He is a King whom God wonderfully preserved to bring unto his Throne Covering him from the dangerous attempts of his enemies under the shadow of his own wings It is not fit we should forget what snares were laid to entrap him before the barbarous murder of his Royall Father what tempting offers were made to betray him after his escape from the defeat at Worcester How particular a Brovidence attended him in forreign Countries during his tedious exile But with all imaginable thankfulness are we to commemorate the wonderfull goodness of God who kept him unchangeable in his Religion amidst the plausible allurements of his Popish friends and the detestable ingratitude of his pretended Protestant Subjects Large promises were made by the one in case he would countenance their Superstitions and the cunningest contrivances were laid by the other to support their unjust interests Yet God kept him untainted by the first and rendred him secure from the latter disappointing them in our own devices For 2. He is a King after such preservation brought to his Kingdom by Gods miraculous power It is true the hand of heaven may be seen in all things but in some more visibly than in others I could almost say few passages of Providence have been more strangely remarkable than this whereof we speak To give you a short account of it Notwithstanding the variety of interests abroad in the Kingdom notwithstanding the multitude of foes we may easily imagine he had some drawn to be so