A sermon preached before the Lords spiritual and temporal in Parliament assembled in the abbey-church at Westminster, on the thirtieth of January, 1699/700 / by the Most Reverend Father in God, John, Lord Arch-bishop of York.
Sharp, John, 1645-1714.
1700
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A sermon preached before the Lords spiritual and temporal in Parliament assembled in the abbey-church at Westminster, on the thirtieth of January, 1699/700 / by the Most Reverend Father in God, John, Lord Arch-bishop of York.
Sharp, John, 1645-1714.
[2], 23 p.
Printed by J. Leake, for Walter Kettilby ...,
London :
1700.
Reproduction of original in the British Library.
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eng
Church of England -- Sermons.
Bible. -- N.T. -- Titus III, 1 -- Sermons.
Government, Resistance to -- Great Britain.
Obedience -- Religious aspects.
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A
SERMON
Preached
before
the
LORDS
Spiritual
and
Temporal
in
Parliament
Assembled
,
IN
The
Abbey-Church
at
Westminster
,
On
the
Thirtieth
of
IANUARY
,
1699
/
1700.
By
the
most
Reverend
Father
in
GOD
,
IOHN
Lord
Arch-Bishop
of
YORK
.
LONDON
,
Printed
by
I.
Leake
,
for
Walter
Kettilby
,
at
the
Bishop's-Head
in
St.
Paul's
Church-yard
,
1700.
TITUS
iii.
I.
Put
them
in
mind
to
be
subject
to
Principalities
and
Powers
,
to
obey
Magistrates
.
You
all
know
what
kind
of
Argument
this
Day
calls
for
.
For
by
the
design
of
keeping
it
,
the
business
that
the
Preacher
hath
to
do
,
is
to
press
Obedience
and
Subjection
to
the
Government
we
live
under
,
and
to
Preach
against
Faction
and
Rebellion
.
And
accordingly
it
is
prescribed
in
the
Rubrick
of
this
Day
's
Service
,
That
if
there
be
a
Sermon
at
all
,
and
not
a
Homily
,
it
shall
be
upon
this
Argument
.
It
is
very
well
that
Authority
hath
taken
care
,
that
at
some
Solemn
Times
we
should
Preach
upon
this
Subject
in
a
more
Solemn
Manner
.
Because
though
it
be
as
needful
as
any
,
yet
there
are
some
among
us
that
think
it
a
very
improper
Theme
for
the
Pulpit
.
I
must
confess
I
had
an
eye
to
this
Suggestion
,
when
I
pitch'd
upon
these
words
which
I
have
now
read
to
you
:
Because
I
think
there
is
something
to
be
observed
in
them
which
will
effectually
confute
it
.
St.
Paul
here
lays
his
Charge
upon
Titus
,
That
he
should
put
the
People
that
were
under
his
Care
in
mind
to
be
subject
to
Principalities
and
Powers
,
and
to
obey
Magistrates
.
Two
things
I
would
here
consider
.
First
,
the
Person
that
is
order'd
thus
to
put
the
People
in
mind
:
And
Secondly
,
the
Thing
that
he
is
to
put
them
in
mind
of
,
which
is
,
Subjection
and
Obedience
to
Principalities
,
and
Powers
,
and
Magistrates
.
I
begin
with
the
First
thing
,
the
Person
to
whom
St.
Paul
writes
this
Epistle
,
and
to
whom
he
gives
it
in
Charge
that
he
should
put
the
people
in
mind
to
be
subject
.
Who
was
this
Person
?
Why
it
was
Titus
,
an
Ecclesiastic
,
a
Bishop
,
a
Preacher
of
the
Gospel
;
not
a
Lay-man
,
not
a
Magistrate
,
but
a
pure
Church-man
.
What
can
be
more
plainly
gathered
from
hence
than
this
;
That
it
is
not
foreign
to
a
Clergy-man's
Office
to
Preach
Obedience
and
Subjection
to
the
Government
;
but
,
on
the
contrary
,
a
part
of
his
Function
,
a
necessary
Duty
incumbent
upon
him
to
do
it
.
If
any
Man
affirm
otherwise
,
he
must
either
say
,
that
St.
Paul
did
not
rightly
instruct
Titus
in
his
Office
,
but
enjoined
him
to
do
that
which
he
had
nothing
to
do
with
:
Or
he
must
shew
that
the
Case
of
Titus
was
different
from
that
of
the
Ministers
of
the
Gospel
at
this
day
.
Neither
of
which
things
can
,
I
believe
,
be
easily
made
out
.
And
yet
into
such
Times
are
we
fallen
,
that
it
is
taken
ill
by
many
,
that
Ministers
should
in
their
Pulpit-Discourses
meddle
with
these
Matters
.
I
must
confess
I
think
,
that
of
all
Men
it
most
concerns
a
Minister
of
Religion
not
to
be
a
Busie-body
,
or
a
Medler
in
other
Mens
Matters
.
For
in
truth
he
hath
work
enough
to
do
of
his
own
;
and
such
kind
of
work
too
,
as
,
let
him
behave
himself
as
inoffensively
as
he
can
,
will
create
him
Difficulties
and
Enemies
enow
.
And
therefore
it
would
be
very
imprudent
in
him
to
usurp
other
Mens
Provinces
,
and
to
burn
his
fingers
where
he
needs
not
.
Especially
considering
that
the
Success
of
his
Labours
and
Endeavours
among
the
People
doth
in
a
great
measure
depend
upon
the
good
liking
they
have
of
him
.
But
what
is
it
that
gives
Offence
?
or
what
is
it
that
renders
this
Argument
we
are
speaking
of
so
improper
a
Subject
for
a
Clergy-man
to
treat
of
?
Why
,
several
things
are
pretended
,
and
I
shall
name
some
of
them
.
First
,
It
is
said
,
That
the
work
of
a
Clergy-man
is
to
instruct
Men
in
Christ's
Religion
,
to
Preach
against
Vice
and
Sin
,
and
to
Preach
up
Holiness
and
good
Life
,
and
mutual
Love
and
Charity
:
But
what
has
he
to
do
with
State-Affairs
,
as
Matters
of
Government
are
?
I
Answer
,
He
hath
nothing
indeed
to
do
with
them
:
But
his
only
work
is
to
make
Men
good
Christians
,
by
endeavouring
to
possess
them
with
a
hearty
Belief
of
our
Saviour's
Doctrines
and
Promises
,
and
persuading
them
to
a
Conformity
in
their
Lives
to
his
Precepts
.
This
is
our
proper
Work
,
and
this
is
that
we
ought
to
attend
to
all
the
days
of
our
Life
;
and
with
Government
▪
and
State
Affairs
we
ought
not
to
meddle
,
in
our
Sermons
especially
.
But
then
,
after
all
this
,
it
doth
not
follow
,
but
that
we
are
all
bound
,
as
we
have
occasion
,
to
Preach
up
Loyalty
and
Obedience
to
our
Governours
.
For
this
is
no
State
Affair
,
but
an
Affair
of
the
Gospel
.
We
cannot
instruct
Men
in
Christ's
Religion
,
without
instructing
them
in
this
.
If
indeed
it
was
an
indifferent
thing
to
a
Man's
Christianity
,
or
to
his
Salvation
,
whether
he
was
a
good
or
a
bad
Subject
;
Then
indeed
it
would
be
as
indifferent
to
a
Preacher
,
whether
he
insisted
on
these
things
to
the
People
:
But
it
is
not
so
.
One
great
branch
of
Christian
Holiness
,
as
it
is
declared
in
the
New
Testament
,
is
,
That
every
Man
demean
himself
quietly
and
peaceably
and
obediently
to
the
Government
he
lives
under
,
and
that
not
only
for
wrath
,
or
fear
of
Punishment
,
but
also
for
Conscience-sake
.
And
this
is
made
as
necessary
a
Condition
of
going
to
Heaven
,
as
any
other
particular
Vertue
is
.
And
therefore
if
we
will
instruct
Men
in
Christ's
Religion
,
and
in
the
indispensable
Points
of
Holiness
required
thereby
,
we
must
instruct
them
in
this
also
.
One
great
Vice
and
damnable
Sin
,
that
the
Religion
of
our
Lord
has
caution'd
against
,
is
the
Sin
of
Factiousness
and
Rebellion
.
And
therefore
,
if
it
be
our
Duty
to
declare
against
the
Sins
and
Vices
that
are
contrary
to
Christianity
,
it
is
our
Duty
to
declare
and
caution
against
this
also
.
Lastly
,
We
do
readily
grant
that
a
great
part
of
our
Office
consists
in
most
affectionately
recommending
and
pressing
the
Necessity
of
mutual
Love
and
Charity
.
But
if
this
be
necessary
,
is
it
not
more
so
,
to
recommend
and
press
Obedience
to
Authority
,
without
which
,
mutual
Love
and
Charity
cannot
possibly
subsist
?
That
being
the
common
Ligament
of
them
;
and
take
away
That
,
we
should
be
no
better
than
Bears
and
Tygers
one
to
another
.
But
it
is
said
,
in
the
Second
place
,
That
Preachers
ought
not
to
meddle
with
these
Points
,
because
they
are
not
competent
Judges
of
them
:
They
do
not
know
the
Measures
and
Limits
of
Loyalty
and
Disloyalty
,
of
being
a
good
,
and
a
bad
Subject
:
These
depending
altogether
upon
the
Constitution
of
the
Government
we
live
under
;
and
the
determining
of
them
belongs
to
the
Civil
Courts
,
and
not
to
their
Profession
.
To
this
I
Answer
,
That
in
all
those
Instances
,
wherein
this
Argument
falls
under
the
Cognizance
and
Determination
of
Parliaments
,
or
Iudges
,
or
Lawyers
,
we
do
not
pretend
to
meddle
with
it
.
And
if
any
Man
do
,
let
him
answer
for
himself
.
All
that
we
pretend
to
,
is
to
press
the
plain
,
general
,
indispensable
Duties
of
Obedience
to
Laws
,
and
of
Peaceableness
,
and
Subjection
to
the
Higher
Powers
,
which
Christ
and
his
Apostles
have
every
where
taught
in
the
Bible
.
If
indeed
a
Preacher
should
in
the
Pulpit
presume
to
give
his
Judgment
about
the
Management
of
Publick
Affairs
;
or
to
lay
down
Doctrines
as
from
Christ
,
about
the
Forms
and
Models
of
Kingdoms
or
Commonwealths
;
or
to
adjust
the
Limits
of
the
Prerogative
of
the
Prince
,
or
of
the
Liberties
of
the
Subject
in
our
present
Government
:
I
say
,
if
a
Divine
should
meddle
with
such
Matters
as
these
in
his
Sermons
,
I
do
not
know
how
he
can
be
excused
from
the
just
Censure
of
meddling
with
things
that
nothing
concern
him
.
This
is
indeed
a
Practising
in
State
Matters
,
and
is
usurping
an
Office
that
belongs
to
another
Profession
,
and
to
Men
of
another
Character
.
And
I
should
account
it
every
whit
as
undecent
in
a
Clergy-man
to
take
upon
him
to
deal
in
these
Points
;
as
it
would
be
for
him
,
to
determine
Titles
of
Land
in
the
Pulpit
,
which
are
in
Dispute
in
Westminster-Hall
.
But
what
is
this
to
the
Preaching
Obedience
and
Subjection
to
the
Establish'd
Government
?
Let
meddling
with
the
Politicks
be
as
odious
as
you
please
in
a
Clergy-man
;
yet
sure
it
must
not
only
be
allow'd
to
him
,
but
be
thought
his
Duty
,
to
Exhort
all
Subjects
to
be
faithful
to
their
Prince
,
to
live
peaceably
under
his
Government
,
and
to
obey
all
the
Laws
that
are
made
by
Just
Authority
:
And
even
where
they
cannot
obey
them
,
yet
to
submit
,
and
to
raise
no
Disturbance
to
the
Publick
upon
that
account
.
And
this
is
the
great
thing
which
we
say
Clergy-men
have
to
do
in
this
Matter
.
We
meddle
not
with
the
Politicks
;
we
meddle
not
with
Prerogative
or
Property
;
we
meddle
not
with
the
Disputes
and
Controversies
of
Law
that
may
arise
about
these
Matters
:
But
we
Preach
a
company
of
plain
Lessons
of
Peaceableness
and
Fidelity
,
and
Submission
to
our
Rulers
;
such
as
the
Law
of
Nature
teaches
;
such
as
both
Christ
and
his
Apostles
did
preach
in
all
Places
where-ever
they
came
;
and
such
as
will
at
this
day
hold
in
all
the
Governments
of
the
World
,
whether
they
be
Kingdoms
or
Commonwealths
.
And
if
at
any
time
we
make
a
particular
Application
of
these
General
Rules
to
our
own
Established
Government
,
it
is
only
in
such
Instances
as
are
plainly
of
the
Essence
of
our
National
Constitution
.
In
such
Instances
as
are
plainly
contain'd
in
the
Oaths
of
Allegiance
and
Supremacy
,
and
those
other
Tests
,
which
,
for
the
Security
of
the
Government
,
the
Law
hath
taken
care
that
Subjects
sh●ll
swear
to
,
and
consequently
must
be
thought
obliged
both
to
understand
and
practise
them
.
And
how
can
it
be
an
Invasion
of
another
Man's
Office
,
to
Preach
and
Insist
upon
such
things
as
these
?
No
,
certainly
;
what
it
is
the
Duty
of
every
Subject
both
to
understand
and
practise
in
order
to
his
Salvation
,
that
,
without
doubt
,
it
is
the
Duty
of
their
Pastors
to
put
them
in
mind
of
.
But
Thirdly
,
It
is
said
further
,
That
Preachers
cannot
engage
in
these
Arguments
,
but
they
will
of
necessity
side
with
some
Party
or
Faction
among
us
:
now
they
should
have
nothing
to
do
with
Parties
or
Factions
.
To
this
I
Answer
,
That
to
be
on
the
Side
of
the
Established
Government
,
and
to
endeavour
to
maintain
That
,
is
not
to
be
a
Favourer
of
Parties
and
Factions
.
But
They
are
the
Factions
,
They
are
the
Setters
up
,
or
Abettors
of
Parties
,
who
endeavour
to
destroy
,
or
unsettle
,
or
disparage
,
or
in
the
least
to
hurt
and
weaken
the
Government
and
the
Laws
as
they
are
established
;
let
the
Principles
upon
which
they
go
,
or
the
Pretences
they
make
,
be
what
they
will.
So
that
a
Minister
,
by
Preaching
Obedience
and
Subjection
,
doth
not
in
the
least
make
himself
of
any
Party
;
but
,
on
the
contrary
,
he
sets
himself
against
all
Parties
:
And
so
he
ought
to
do
.
For
his
Business
is
,
to
be
on
the
Side
of
the
Government
as
it
is
by
Law
Established
;
and
as
vigorously
as
in
him
lies
,
in
such
ways
as
are
proper
for
his
Function
,
to
oppose
all
those
that
would
either
secretly
undermine
it
,
or
openly
assault
it
:
In
a
word
,
all
those
that
would
make
any
Change
or
Innovation
in
it
(
by
whatever
Names
they
are
discriminated
)
by
any
other
means
or
methods
than
what
the
Law
of
the
Land
,
and
the
Nature
of
the
Constitution
doth
allow
.
And
thus
much
of
the
First
thing
I
took
notice
of
in
the
Text
,
viz
,
the
Person
to
whom
the
Charge
is
here
given
,
that
he
should
put
the
people
in
mind
.
I
now
come
,
in
the
Second
place
,
to
the
Thing
he
was
to
put
them
in
mind
of
,
and
that
is
,
to
be
subject
to
Principalities
and
Powers
,
and
to
obey
Magistrates
.
And
here
Two
things
are
to
be
enquired
into
;
First
,
Who
are
those
Principalities
and
Powers
and
Magistrates
to
whom
we
are
to
be
subject
,
and
whom
we
are
to
obey
.
And
,
Secondly
,
Wherein
consists
that
Subjection
and
Obedience
that
we
are
to
give
to
them
.
As
for
the
First
of
these
,
Who
are
the
Principalities
and
Powers
and
Magistrates
?
Why
,
certainly
by
these
words
are
meant
the
Supreme
Civil
Governours
of
every
Nation
,
and
under
them
their
subordinate
Officers
.
Let
the
Form
of
Government
in
any
Country
be
what
it
will
;
in
whomsoever
the
Sovereign
Authority
is
lodged
(
whether
in
one
,
or
in
many
)
They
are
the
Principalities
and
Powers
to
whom
we
are
to
be
subject
;
and
Those
that
are
Commission'd
and
Deputed
to
exercise
Authority
under
them
,
are
the
Magistrates
whom
we
are
to
obey
.
St.
Peter
,
in
the
2d
.
Chapter
of
his
1st
.
Epistle
,
doth
thus
express
them
,
(
alluding
,
no
doubt
,
to
the
Government
of
the
Roman
State
under
which
he
lived
,
which
was
then
Monarchical
)
Submit
your selves
,
saith
he
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
every
Humane
Constitution
,
for
the
Lord's
sake
:
whether
it
be
to
the
King
,
as
Supreme
;
or
unto
the
Governours
,
as
unto
them
that
are
sent
by
him
—
for
so
is
the
will
of
God.
Upon
which
words
of
his
,
the
Homily
of
our
Church
,
appointed
to
be
read
on
this
Day
,
doth
thus
gloss
.
St.
Peter
doth
not
say
,
Submit
your selves
unto
me
,
as
Supreme
Head
of
the
Church
.
Neither
saith
he
,
Submit
your selves
,
from
time
to
time
,
to
my
Successors
in
Rome
.
But
he
saith
,
Submit
your selves
unto
your
King
,
your
Supreme
Head
,
and
to
those
that
he
appointeth
in
Authority
under
him
.
This
is
God's
Ordinance
,
this
is
God's
Holy
Will
,
that
the
whole
Body
in
every
Realm
,
and
all
the
Members
and
Parts
of
the
same
,
shall
be
subject
to
their
Head
,
their
King.
As
for
the
Subjection
and
Obedience
that
is
to
be
paid
to
these
Principalities
and
Powers
,
which
is
the
other
thing
I
am
to
enquire
into
,
it
consists
of
a
great
many
Particulars
.
It
implies
in
it
,
for
instance
,
That
we
should
give
all
Honour
,
Respect
and
Reverence
to
their
Persons
,
looking
upon
them
(
which
really
they
are
)
as
God's
Vicegerents
upon
Earth
.
That
we
should
not
rashly
censure
their
Actions
,
or
the
Administration
of
their
Government
.
That
we
should
at
no
hand
despise
them
,
or
speak
evil
of
them
,
remembring
the
Character
that
St.
Iude
gives
of
those
that
despise
Dominions
,
and
speak
evil
of
Dignities
.
That
as
we
should
make
Prayers
,
and
Supplications
and
Intercessions
,
and
giving
of
Thanks
for
all
Men
;
so
more
especially
for
Them
,
and
Those
that
are
put
in
Authority
under
them
,
as
St.
Paul
teaches
us
.
That
we
should
pay
them
the
Tributes
and
Customs
that
are
due
to
them
,
as
the
same
Apostle
expresses
it
;
that
is
,
the
Expences
we
are
legally
Taxed
at
,
towards
the
Support
of
their
Government
.
That
we
should
,
according
to
our
Power
,
maintain
their
Iura
Majestatis
,
the
Rights
and
Prerogatives
,
belonging
by
the
Constitution
,
to
their
Office
and
Dignity
That
we
should
assist
and
defend
them
against
their
Enemies
.
That
we
should
behave
our selves
peaceably
and
modestly
in
our
particular
Vocations
,
endeavouring
to
make
their
Government
as
easie
and
as
happy
as
we
can
,
but
at
no
hand
to
invade
any
Publick
Office
that
belongs
not
to
us
.
In
a
word
,
That
we
should
yield
Obedience
to
all
their
Laws
.
And
in
case
it
ever
happen
that
we
cannot
with
a
safe
Conscience
obey
,
there
we
are
patiently
to
suffer
the
Penalties
of
our
Disobedience
:
But
by
no
means
either
to
affront
their
Persons
,
or
to
disturb
their
Government
,
by
raising
or
partaking
in
any
Tumult
,
or
Insurrection
,
or
Rebellion
.
All
this
that
I
have
now
named
,
is
contained
in
that
Duty
of
Subjection
and
Obedience
which
we
are
here
bid
to
pay
to
Principalities
and
Powers
,
as
might
easily
be
shewn
,
as
to
every
Particular
:
But
I
will
not
tire
you
,
by
running
through
all
these
Heads
,
and
therefore
shall
only
desire
leave
to
speak
a
little
to
the
two
last
things
I
have
now
mention'd
;
both
because
they
are
the
most
general
,
and
do
in
a
manner
comprehend
the
rest
;
and
because
they
seem
principally
intended
in
the
Text
I
am
now
discoursing
of
.
Put
them
in
mind
(
saith
St.
Paul
)
to
be
subject
,
and
put
them
in
mind
to
obey
.
In
the
one
Phrase
seems
to
be
intimated
the
Duty
of
Active
Obedience
to
the
Laws
and
Orders
of
our
Governours
:
In
the
other
Phrase
,
our
Submission
where
we
cannot
obey
.
And
First
of
all
,
As
for
the
business
of
Active
Obedience
,
(
for
it
is
proper
to
begin
with
that
first
)
all
that
is
needful
to
be
said
for
the
clearing
of
it
,
may
be
comprized
in
these
Four
following
Propositions
.
1st
.
That
the
standing
Laws
of
every
Country
are
the
Rule
of
the
Subjects
Obedience
,
and
not
merely
the
Will
of
the
Prince
.
Where
indeed
the
Legislative
and
the
Executive
Power
are
both
in
one
hand
,
(
as
it
is
in
those
we
call
Absolute
Monarchies
)
there
the
Will
of
the
Prince
stands
for
Law.
But
where
People
are
so
happy
as
to
live
under
a
Legal
Establishment
,
as
ours
is
,
there
the
Publick
Laws
must
govern
and
steer
their
Actions
,
and
not
the
Prince's
private
Pleasure
.
So
that
tho'
the
King
can
do
no
wrong
,
(
as
our
Maxim
is
)
yet
the
Subject
is
answerable
for
every
thing
he
doth
against
Law
,
even
when
he
doth
it
by
the
King's
Command
.
2dly
.
Whatever
Laws
are
made
by
Just
Authority
,
whether
in
Civil
Matters
,
or
in
Matters
relating
to
Religion
,
if
they
be
not
contrary
to
God's
Laws
,
there
the
Subject
is
bound
in
Conscience
to
obey
them
,
even
tho'
he
apprehends
they
are
inconvenient
.
I
own
indeed
that
the
Matter
of
some
Laws
may
be
of
so
small
importance
,
that
a
Man
shall
not
need
much
to
charge
his
Conscience
with
the
Observance
of
them
:
It
being
enough
that
he
submit
to
the
Penalty
,
in
case
of
Transgression
:
And
perhaps
the
Government
never
meant
to
extend
their
Obligation
farther
.
But
for
all
that
,
it
is
in
the
Power
of
the
Legislative
,
when
there
is
reason
,
to
bind
our
Consciences
to
Obedience
,
as
well
as
to
award
Punishments
to
our
Disobedience
.
And
the
Reason
of
this
is
evident
,
because
we
are
bound
by
the
Laws
of
God
,
who
hath
the
Supreme
Dominion
over
our
Consciences
,
to
obey
our
Lawful
Governours
in
Lawful
things
.
Nay
,
I
say
farther
,
(
which
is
my
3d.
Proposition
,
)
That
even
where
we
doubt
of
the
Lawfulness
of
their
Commands
,
we
are
bound
to
obey
;
so
long
as
we
only
doubt
of
their
Lawfulness
,
but
are
not
persuaded
that
they
are
unlawful
.
For
certainly
the
Authority
of
our
Governours
ought
to
over-rule
any
Man's
private
Doubts
.
There
is
all
the
Reason
in
the
world
that
it
should
do
so
:
And
there
is
no
good
Reason
to
be
urged
to
the
contrary
.
Pray
,
what
is
it
we
mean
,
when
we
say
that
a
Man
doubts
concerning
a
thing
,
whether
it
be
lawful
or
no
?
Is
it
not
this
?
that
his
Judgment
is
kept
suspended
between
equal
Probabilities
on
both
sides
of
a
Question
.
He
is
enclined
by
some
Reasons
to
believe
that
the
thing
is
lawful
,
and
he
is
enclined
by
other
Reasons
to
believe
that
the
thing
is
unlawful
.
And
these
Reasons
do
appear
so
equally
probable
to
him
on
both
sides
,
that
he
doth
not
know
how
to
determine
himself
:
He
doth
not
know
which
way
he
should
frame
a
Judgment
about
the
point
in
question
.
This
is
the
Notion
of
a
Doubt
.
Now
in
such
a
Case
as
this
,
when
Authority
interposeth
,
and
declareth
it self
on
one
side
;
and
pronounceth
not
only
that
the
thing
is
lawful
to
be
done
,
but
also
,
that
it
will
have
it
done
;
and
accordingly
lays
its
Commands
upon
the
Man
to
do
it
:
I
say
,
if
there
be
not
so
much
weight
in
Authority
as
to
turn
the
Scale
in
such
a
Case
as
this
,
and
to
oblige
a
Man
to
act
in
obedience
to
it
;
it
is
the
lightest
thing
in
the
World
,
and
signifies
very
little
as
to
the
influencing
the
Affairs
of
Mankind
.
But
,
4thly
and
lastly
;
If
the
Matter
be
out
of
doubt
:
If
a
Man
be
really
convinced
that
the
thing
which
Authority
commands
him
,
is
not
lawful
in
it self
,
but
is
contradictory
to
the
Laws
of
God
:
In
that
case
he
must
not
do
the
thing
commanded
;
on
the
contrary
,
he
is
bound
to
forbear
the
Practice
of
it
.
If
any
Humane
Law
,
let
it
be
made
by
the
best
Authority
upon
Earth
,
should
command
us
to
believe
any
Point
in
Matters
of
Faith
which
we
are
persuaded
to
be
contrary
to
the
Revelation
of
Christ
and
his
Apostles
;
or
should
command
us
to
profess
and
declare
our
Belief
of
any
Matter
whatsoever
,
tho'
never
so
indifferent
,
when
yet
we
did
not
really
believe
it
;
or
,
lastly
,
should
oblige
us
to
the
doing
of
any
Action
which
we
did
in
our
own
Conscience
judge
to
be
a
Transgression
of
a
Divine
Command
:
I
say
,
in
none
of
these
Cases
are
we
to
yield
Obedience
to
the
Law
,
by
what
Authority
soever
it
was
Enacted
.
And
the
Reason
is
plain
:
We
must
always
chuse
to
obey
God
rather
than
Men.
Where
God's
Law
hath
commanded
us
,
there
no
Humane
Law
can
absolve
us
from
the
Obligation
.
Where
God's
Law
hath
forbidden
us
,
there
no
Humane
Law
can
lay
Obligations
upon
us
.
And
it
is
the
same
thing
as
to
our
Practice
,
that
we
believe
God's
Law
hath
ty'd
us
up
,
as
if
it
had
really
done
so
.
So
that
,
whether
we
are
really
in
the
right
,
or
in
the
wrong
,
as
to
our
Persuasions
in
these
Matters
,
we
must
not
act
against
them
;
because
we
must
not
act
against
our
Consciences
.
Only
this
we
are
to
remember
,
That
it
extremely
concerns
us
rightly
to
inform
our
Consciences
in
these
Matters
where
Humane
Laws
have
interposed
their
Authority
.
For
if
we
make
a
wrong
Judgment
of
Things
,
and
upon
that
account
deny
our
Obedience
to
the
Laws
,
where
we
should
have
given
it
:
Though
we
ought
not
to
act
against
our
Conscience
,
as
I
said
,
(
nay
,
it
would
be
a
great
Sin
in
us
if
we
should
,
)
yet
,
on
the
other
side
,
we
are
not
to
be
excused
for
disobeying
the
Commands
of
Authority
,
where
we
might
lawfully
have
obeyed
them
;
unless
it
should
prove
that
it
was
through
no
fault
of
ours
that
our
Judgments
were
misinformed
.
And
thus
much
concerning
my
First
Head
,
that
of
Obedience
to
Laws
:
I
now
come
to
the
other
,
that
of
Subjection
;
as
that
word
implies
patient
Submission
to
our
Governours
,
where
we
cannot
actively
comply
with
what
they
require
of
us
.
And
this
is
that
Doctrine
of
Passive
Obedience
which
of
late
hath
had
so
ill
a
Sound
among
many
of
us
:
But
I
dare
say
,
for
no
other
reason
but
because
it
may
have
been
by
some
misrepresented
.
For
where-ever
it
is
rightly
understood
,
it
can
give
offence
to
none
but
to
such
as
are
really
disaffected
to
the
Government
,
and
do
desire
Alterations
.
That
there
is
such
a
Submission
due
from
all
Subjects
to
the
Supreme
Authority
of
the
Place
where
they
live
,
as
shall
tie
up
their
Hands
from
Opposing
or
Resisting
it
by
Force
,
is
evident
from
the
very
Nature
and
Ends
of
Political
Society
.
And
I
dare
say
,
there
is
not
that
Country
upon
Earth
,
let
the
Form
of
their
Government
be
what
it
will
,
(
Absolute
Monarchy
,
Legal
Monarchy
,
Aristocracy
,
or
Commonwealth
)
where
this
is
not
a
part
of
the
Constitution
.
Subjects
must
obey
passively
,
where
they
cannot
obey
actively
:
Otherwise
the
Government
would
be
precarious
,
and
the
Publick
Peace
at
the
mercy
of
every
Malecontent
,
and
a
door
would
be
set
open
to
all
the
Insurrections
,
Rebellions
and
Treasons
in
the
World.
Nor
is
this
only
a
State
Doctrine
,
but
the
Doctrine
also
of
Iesus
Christ
,
and
that
a
necessary
,
indispensable
one
too
;
as
sufficiently
appears
from
those
famous
words
of
St.
Paul
,
Rom.
xiii
.
1
,
2.
which
are
so
plain
,
that
they
need
no
Comment
:
Let
every
soul
(
saith
he
)
be
subject
to
the
Higher
Powers
,
for
there
is
no
Power
but
of
God
;
and
the
Powers
that
be
,
are
ordained
of
God.
Whosoever
therefore
resisteth
the
Power
,
resisteth
the
Ordinance
of
God
;
and
they
that
resist
,
shall
receive
to
themselves
damnation
.
So
that
so
long
as
this
Text
stands
in
our
Bibles
,
the
Doctrine
of
Non-Resistance
or
Passive
Obedience
must
be
of
Obligation
to
all
Christians
.
But
then
,
after
I
have
said
this
,
care
must
be
taken
that
this
General
Doctrine
be
not
misapplied
in
particular
Countries
.
Though
Non-Resistance
or
Passive
Obedience
be
a
Duty
to
all
Subjects
,
and
under
all
Governments
,
yet
it
is
not
expressed
the
same
way
in
all
Places
;
but
both
the
Objects
and
the
Instances
of
it
do
vary
in
different
Nations
,
according
to
the
different
Models
of
their
Government
.
To
speak
this
as
plainly
as
I
can
.
As
the
Laws
of
the
Land
are
the
Measures
of
our
Active
Obedience
;
so
are
also
the
same
Laws
the
Measures
of
our
Submission
.
And
as
we
are
not
bound
to
obey
but
where
the
Laws
and
Constitution
require
our
Obedience
;
so
neither
are
we
bound
to
submit
but
as
the
Laws
and
Constitution
do
require
our
Submission
.
Taking
now
this
to
be
the
true
stating
of
the
Doctrine
of
Passive
Obedience
,
as
I
verily
believe
it
is
,
I
do
not
see
what
colour
of
Reason
can
be
offered
against
it
.
Sure
I
am
,
the
common
Pretence
,
That
it
tends
to
introduce
Tyranny
,
and
Arbitrary
Government
,
and
to
make
People
Slaves
,
is
quite
out
of
doors
.
For
you
see
it
makes
no
Princes
Absolute
,
where
,
by
the
Constitution
,
they
were
not
so
before
.
Nor
doth
it
destroy
any
Liberty
of
the
Subjects
that
they
were
before
in
Possession
of
.
All
that
it
doth
,
is
to
preserve
and
secure
the
National
Settlement
in
the
same
Posture
,
and
upon
the
same
Foot
,
in
and
upon
which
it
is
already
Established
.
And
this
is
so
true
,
that
there
is
not
a
Common-wealth
in
the
World
so
free
,
but
that
these
Doctrines
of
Non-Resistance
and
Passive
Obedience
must
for
ever
be
taught
there
,
as
necessary
even
for
the
Preservation
of
their
Liberties
.
As
for
what
this
Doctrine
imports
among
us
,
and
in
our
Constitution
,
or
how
far
it
is
to
be
extended
or
limited
,
it
belongs
not
to
me
to
determine
.
But
thus
much
the
Occasion
of
this
Day
's
Meeting
will
not
only
warrant
me
,
but
oblige
me
to
say
upon
this
Head
,
and
it
is
all
the
Application
I
shall
now
make
,
namely
,
That
by
all
the
Laws
of
this
Land
,
the
Person
of
the
KING
is
Sacred
and
Inviolable
;
and
that
to
attempt
his
Life
in
any
way
,
or
upon
any
pretence
,
always
was
and
is
High
Treason
.
And
if
so
,
what
are
we
to
think
of
that
Fact
which
was
on
this
Day
committed
upon
the
Person
of
our
late
Sovereign
,
of
Blessed
Memory
,
King
Charles
I.
taking
it
with
all
its
Circumstances
?
Why
certainly
,
how
slight
soever
some
People
among
us
may
make
of
it
,
it
was
a
most
Barbarous
Murther
;
a
Violation
of
the
Laws
of
God
and
Man
,
a
Scandal
to
the
Protestant
Religion
,
and
a
Reproach
to
the
People
of
England
;
whilst
the
impious
Rage
of
a
Few
,
stands
imputed
by
our
Adversaries
to
the
whole
Nation
.
All
this
I
may
say
of
this
Fact
;
for
it
is
no
more
than
is
said
of
it
by
the
Lords
and
Commons
of
England
,
in
that
Act
of
Parliament
which
appoints
the
keeping
of
this
Day
as
a
Perpetual
Fast.
I
am
sensible
how
uneasie
some
are
at
the
mentioning
of
this
;
and
how
gladly
they
would
have
both
the
Thing
,
and
the
Memorial
of
it
,
forgot
among
us
.
I
must
confess
,
I
could
wish
so
too
,
provided
we
were
sure
that
God
had
forgot
it
;
so
,
I
mean
,
forgot
it
,
as
that
we
were
no
longer
obnoxious
to
his
Judgments
,
upon
the
account
of
that
Innocent
Blood
:
And
provided
likewise
,
in
the
second
place
,
that
those
Factious
,
Republican
Principles
which
have
once
over-turn'd
our
Government
,
and
brought
an
Excellent
Prince
to
an
unhappy
End
,
were
so
far
forgot
among
us
,
as
that
there
was
no
Danger
from
them
,
of
ever
having
this
or
the
like
Tragedy
acted
again
in
our
Nation
.
But
so
long
as
we
have
Apprehensions
from
either
of
these
things
,
so
long
it
will
be
fit
for
us
to
remember
this
Fact
,
and
this
Day
;
and
both
to
implore
the
Mercy
of
God
,
that
neither
the
Guilt
of
that
Sacred
and
Innocent
Blood
,
nor
those
other
Sins
by
which
God
was
provoked
to
deliver
up
both
us
and
our
King
into
the
Hands
of
cruel
and
unreasonable
Men
,
may
at
any
time
hereafter
be
visited
upon
us
,
or
our
Posterity
:
And
likewise
to
suffer
our selves
to
be
put
in
mind
of
that
Duty
,
which
,
by
St.
Paul's
Authority
,
I
have
been
all
this
while
insisting
on
,
namely
,
to
be
subject
to
Principalities
and
Powers
,
and
to
obey
Magistrates
:
Or
,
if
you
will
rather
take
it
in
the
words
of
Solomon
,
Prov.
xxiv
.
21.
to
fear
the
Lord
and
the
King
,
and
not
to
meddle
with
them
that
are
given
to
change
.
FINIS
.