ance, no Command of Man, can either make it begin, or cease to be fo. The proper Sphere of the Civil Power does therefore lie between these two Extremes. A Middle fort, neither good nor evil, neceffary or unlawful, before the Law; and afterwards ne-ceffary, only because commanded; unlawful, only becaufe forbidden. For, though the thing it felf, abftracting from the Command, be; yet Obedience to any Command, not finful, never was, never can be, a matter of Indifference. Nor is the force of this Obligation weakned, when things of this fort are enjoined in the practice of Religion. Because the difference of the Object, about which they are employed, does not make any difference in the Nature of the Things themselves. And therefore, to require, that we fhew, where God hath commanded these things, is an unreasonable Demand; because, to justify the Magiftrate's Authority, it ought to fuffice, that they are no where forbidden. Religion indeed is God's peculiar, and all, that is effential to it, must come from Him: But, for the Circumftances, which regard only the Exercise and Beauty of it, these God hath left to be ordered, as may beft conduce to Decency and Convenience. These may vary in feveral places at one and the fame time, or in the fame place at different times. And this fhews, how far diftant they are from Inftitutions ftrictly divine; that they are still of an indifferent Temper, enjoined, altered, removed at pleasure, and as Prudence fhall direct. These therefore come within the Verge of the Magiftrate, by the fame reason that all other Indifferent things do: and, even when enforced by a Law, are not thereby intended to be thought binding for their own fakes; but only on the account of those general Rules, which call for our Obedience to thefe, as well as any other Ordinances of our Governors, for the Lord's fake. Nor Nor will that Apology of a fcrupulous Confcience, fo common with weak People, avail much in this Cafe. For a Scruple implies want of Evidence, clear enough to determine the Mind, to either fide of the Queftion. Now, in a state of fo much uncertainty, 'tis certainly fafer, to take that fide of the particular Matter in difpute, which is fupported by a plain Command of Obedience in general, and tends to preferve Unity, and Peace, and Order, and Reverence for Authority; than to be carried afide by the unfettlednefs of our own Mind, to endanger our Souls by the guilt of refufing an Obedience, which we only doubt may be unlawful; and, by our Example, to fcandalize our Brethren, foment Divifions and Disorder in Church or State, and bring our Superiors and the Laws into Contempt. 6. I obferve from hence, Sixthly, the Extent of this Obligation, that it is Univerfal, Let every Soul be fubject. Which plainly fhews, That no Quality, or Order of Men can poffibly be exempted from it. That our Bleffed Lord condefcended to thefe Submiffions; is manifeft, from his paying Tribute, ftom his Difcourfes with Pilate, from the Meekness wherewith he suffered, from his Rebuke to Peter in the Garden, and from the whole courfe of his Deportment, throughout the laft Tragical Scene of his Life. That the Apoftles never permitted their Courage and Zeal to transport them to any degree of Infolence, or Oppofition to the Civil Powers; appears from their patient and quiet enduring Imprisonments, Scourgings, and all manner of Cruelty and Injuftice, inflicted for difcharging the Duties of their Poft, with which, they declared, no Human Authority could difpenfe. That the Primitive Chriftians efteemed it Their Duty, and their Glory, to reverence the Ordinance of God, even in Heathen Emperors, to facrifice their Lives in the Service of a perfecuting State, and without refiftance to be most injuriously and barbarously treated by their Governors, Chryfoft. all the Apologies of the Ancients teftify. And, that the coming in of the World to the Church did not abridge the Right of Chriftian Princes, or procure an Immunity to any of their Subjects, we need no other Evidence, than that of a most Holy Prelate, and most renowned Expofitor, who, after that acceffion, hath upon this very Paffage delivered his Senfe to this effect. To fhew, that thefe Commands extend to all Men, to Priests and Monks, and not to the Laity, or Men of Secular Employments only, he begins with thefe Words, Let every Soul be fubject unto the Higher Powers: Though thou be an Apoftle, or an Evangelist, or a Prophet, or of whafoever Character elfe thou art. For this fubjection does not take off from the Dignity of thy Religious Capacity. So little did those better Ages form any Imagination of fetting up Two Supreme Lords; the One in Spirituals, and the Other in Temporals; fo much lefs of the Temporal Jurifdiction of any Bishop, Paramount to all Powers, in order to Spirituals: So far were the then Clergy from withdrawing their Allegiance, in claiming an Independence upon the Civil Governor: So ignorant of any Privilege which their Function brought, other than that of out-fhining their Flocks, as in others, fo in these (than which none are more truly Chriftian) Virtues, of a moft inviolable Loyalty, affectionate Obedience, and profound Reverence, to the Princes fet over them by God. 7. Laftly, The Paffage now under confideration, reprefents to us the Equity of this Subjection, from the Benefits, which Government brings and fecures to Mankind. To this in general it is, that we owe the Support and Countenance of Virtue, the Chastisement and Suppreffion of Vice, the Prefervation of our juft Rights, the Establishment and Security of Property and Order. And They, who, for private Ends, are forward to disturb and invade fuch Property and Order, would would be an over-match for the Peaceable and Conscientious; were they not restrained by the Fears of prefent Punishments, and terrified by neceffary Examples of Juftice upon Evil-doers. And, if it happen, as fometimes it will, that, in the Exercife of fuch Power, Hardships fhould fall upon particular Perfons; yet for the bearing fuch with Patience, it is a proper Argument to submit, that the very Abuse of Power is not attended with Confequences, in any degree fo deftructive, fo mifchievous and dreadful, as the Subverfion, and total Diffolution, of that Power. For this unhinges the whole Frame at once, and diffuses the Calamity, it pretends to redrefs. Our Governors, though next in Elevation to God, do not ceafe to be Men; They continue ftill liable to Paffions and Refentments, like thofe of common Men; and to Mistakes and crafty Infinuations, as much more than common Men, as their Sphere of Bufinefs is larger, and reduces them to a greater neceffity, of feeing and hearing with other Eyes and Ears. All which fhould prevail for greater allowances, and more candid Constructions of their Management, to be made by thofe, who do not difcern the Difficulties they are under. For private Men cannot, from the narrow View of One fmall part, form a reafonable Judgment, what Methods are practicable and proper for the Good of the whole Body. In short, The Publick is their conftant Care. To this they facrifice their Time, their Eafe, their Thoughts; and therefore the Supporting their Dignity ought to be a Publick Expence. He that defrauds Thein, does in truth wrong himself; and the Head can no more fuffer alone in the Political, than it can in the Natural, Body. So that even Intereft, and Self-Love, and Ingenuity, and Gratitude, do all conspire to perfuade Fidelity and Subjection; and God in this, as in other Religious Duties, hath only enjoyned us to do that in Obedience to Him, which, were it commanded, is moft beneficial to our felves. For I cannot but affure my felf, that, were St. Paul's Doctrine here, and thefe Obfervations upon it duly attended to, they would be an excellent Ruie of Behaviour, and of infinite Importance to the Welfare of all the World, both for this, and the next Life. They would prevent all finful Compliances on the one hand, and all peevish Obftinacies on the other. They would effectually difpofe us, to revere all juft Authority, and conform to every innocent Ordinance of our Superiors; and they would render us bold as Lions, in refufing, whatever tends to the Dishonour of God, and the defiling our own Confciences. They would likewife teach Governors Equity and Moderation, Piety and Prudence; would infpire a most affectionate Tenderness, for the Safety and Quiet of the Souls under their Charge; and the strictest Čircumfpection, not to exceed the Bounds and Intent of their Commiffion; Conftant Endeavours, that all their Injunctions be profitable and Good, promoting Edification and Godliness; not arbitrary, and rigorous, and enfnaring. In fhort, Thefe Reflections would make them Fathers of their People indeed, and Children of the Most High, in the best and nobleft Sense: Ornaments and Honours to the Authority they bear, and Images fo lively of Him, who trufts it to them; So benign, fo beneficial, that their Subjects would Then fay of Them, as they of Lycaonia faid of the Apoftles, The Gods are come down to us in the likeness of Men. The |