Sermons, Sermon 2 – Title page 11
The Second SERMON At the Election of the LORD MAYOR OF LONDON.
1 PET. 2. 15, 16.
BEing appointed to this ſervice upon your laſt Election day in 1653. the providence of God led me to that Text verſes 13 1, 4. of this Chapter, and becauſe the two verſes following are homogeneal to the ſame ſubject, and ſutable to the ſeaſon, I will proceed,
Verſes 15, 16.
15. For ſo is the will of God, that with well doing ye may put to ſilence the ignorance of fooliſh men.
16. As free, and not uſing your liberty for a cloak of maliciouſneſs, but as the ſervants of God.
IN which words the Apoſtle re-inforces the charge laid upon all of Chriſtian name, converted Jews, and Gentiles, that lived in thoſe Aſiatick Provinces ſpecified 1 Pet. 1. 1. and conſequently upon every ſoul, as Pauls expreſſion is, Rom. 13. 1. of whatſoever elevation, they be in chriſtianity (as Chryſostom ſaith.)
The charge given is of ſubjection to Magiſtracy, verſe 13. every ordinance of man, that obtains over the places where they live, tho different from that form that was calculated for the meridian of the Jews native Country, whether the Magiſtrate was Heathen or Chriſtian; a Nero or a Conſtantine. Yea, and to every rank of the ſcale of Magiſtracy, whether ſupreme or ſubordinate; for the fear may force ſubjection rather to the Emperor, then an inferiour Curator; yet that which is for conſcience ſake, looks not ſo much at the value of the peece as at the ſuperſcription, which is propter Dominum for the Lords ſake.
And this charge is reinforced,
1. By reaſon given for it ver. 15.
2. By their reaſons againſt it anſwered ver. 16.
The reaſon given for it is twofold,
1. That it is the will of God.
2. That ſo they ſhall ſtop the mouth of ignorant and fooliſh men, that calumniated Chriſtians for ſeditious Beaſts and Antimagiſtratical Rebels.
Their tacit reaſon, or objection againſt this ſubjection appears ver. 16. to be this.
Chriſtianity is a free eſtate redeemed from ſlavery, eſpecially to ſuch men as hate our name, our profeſſion, our Lord, tread us down as dirt, make bonefires of us, meat and ſport for lions, drudges in their mettall mines &c.
Which he anſwers,
1. By Conceſſion.
2. By Correction.
1. By Conceſſion he grants their liberty foreign as free Chriſtianity is a free ſtate, by their redemption, by their ſpiritual nativity, Children of a free venter, Jeruſalem which is above is free, which is the mother of us all, Gal. 4.
2. By Correction, Correcting the abuſe as not uſing the liberty, for a cloak or vail of wickedneſs and ſedition.
2. Regulating the uſe of it, but as the ſervants of God, who having ordained the powers, is ſerved by them, by your ſubjection to them.
For the order of my proceedings, I ſhall firſt unfold the Doctrinal matter altogether. Then infer the Practical uſe of all. And laſtly, make perſonal application according to the ſeaſon.
For the Doctrinal matter of the 15th verſ. I ſum it up thus.
Doct. That ſubjection to Magiſtracy is enjoyned upon Chriſtians by command of God and is alſo urged by Argument of reaſon, and this is the General.
Particularly the reaſons are,
1. That this is a duty well pleaſing to God, for it is his will.
2. That by ſo well doing they ſhall gain or maintain the credit of religion, by ſilencing the open mouth of ignorant and fooliſh men.
It is enjoyned upon Chriſtians by command, verſe 13. ſubmit your ſelves, and it is alſo urged by Argument of reaſon in my text, and it is to be remarked, with what importunity ſubjection is required of Chriſtians in this place, in the 13th of the Romans, and the 3d of Titus, foreign. Rom. 13. 5. you muſt needs be ſubject, ſuch importunity of command and reaſon is uſed, as may ſuggeſt to us, ſome doubt of the indiſpoſedneſs or averſion of Chriſtians above other men towards Magiſtracy. And indeed the Apoſtle ſignifies of ſome Pſeudo-Chriſtians in the laſt times. 2 Tim. 3. 1. that they ſhall be lovers of themſelves, traytours, heady &c. having a form of godlineſs. Yea, and it ſeems there was ſuch a ſpawn of Chriſtians in being even in thoſe times, for both the Apoſtles Peter and Jude, as if they ſpoke with one mouth, 2 Pet. 2. 10. Jude 8. do tell us of ſome of them that deſpiſed government, speak evil of dignities. And you may conceive that from the examples of ſome, the infamy would redound upon the whole profeſſion; yet that this libertiniſme flows from the luſts of profeſſed Chriſtians, and not from the principles of Chriſtianity, I prove thus.
1. Becauſe Chriſtianity doth not extinguiſh the common law of nature, nor the common notions of truth or goodneſs, that are in a natural conſcience, but rather ripens and improves them, for otherwiſe when one puts on the Chriſtian, he ſhould put off the man. All truth is ours, all truth and goodneſs, though the pearl be found in the dunghil yet it is ſet in the ring of Chriſtianity, I ſpeak to wiſemen ſaith the Apoſtle, and again doth not nature teach you; And therefore the ſence of authority muſt be as deeply planted in him who is foreign by nature ſociable as well as others and the ſence of brutality as remote from him, who hath not the armour of horns and hoofs for his ſelf-defence more then other men.
2. The particular principles of Chriſtianity do well conſent with the uſe and fruit of magiſtracy, and not in the leaſt fight againſt, or oppoſe the office.
The uſe and fruit of it is a quiet and peaceable life in all godlineſs and honeſty, for this is good and acceptable with God. 1 Tim. 2. 3. Quietneſs and godlineſs, Peace and honeſty, what can be more agreeable to our profeſſion.
That the principles of it are not of leaſt tincture of averſneſs to the office is plain, by the Doctrine which reckons the reſiſtance thereof, the reſiſtance of the ordinance of God, and involves every reſiſter under condemnation, Rom. 13. 2. and by the grand pattern of our profeſſion Chriſt Jeſus, who being tempted upon the queſtion ſaid, Date Caeſari, and looked through Pilate to the gift of his power from above; yea and wrought one of his miracles upon the ear of an officer raſhly wounded by Peter in defence of him.
The reaſon of this point is, that howſoever the Jewiſh religion in their nation might have a government calculated and cut out unto it in ſome reſpects; yet Chriſtianity is ſo compounded and made up of ſpirituals, as may well comply with any form of civil Common-wealth in the world with every ordinance of man, whether monarchical &c. Or mixt; and therefore though it reform a nation, yet need not forme it: As the water waſhes the veſſel, but complies with the form of the veſſel, be it a barrel or a bottle; and this is the point that the Fathers do much inſiſt upon in their Apologies, that their principles do not fight againſt Magiſtratical authority.
3. As I have argued from the principles, ſo let me argue from the intereſt of chriſtianity, for a Chriſtian hath a greater fraught in this ſhip then another man, His life, liberty, ſafety, property, peace, is ſecured to him by the common Juſtice, as he is a ſubject; His godlineſs and honeſty is ſecured by the indulgence or law of the Magiſtrate as he is a Chriſtian, and this is an excellent couple godlineſſe and honeſty, for honeſty gives credit, and many times protection to godlineſs, for who is he that will harme you? 1 Pet. 3. 13. yet if the outrage be ſo diabolical as to perſecute the name, and profeſſion of godlineſs coupled with honeſty, then in patience poſſeſs your ſouls, but you muſt needs be ſubject, for this was the caſe of thoſe Chriſtians to whom the Apoſtle writes this leſſon.
If the tree drop thorough, you muſt not cut it down, for it's not your tree, and it may yeeld better fruit.
If the fire burn the houſe, you muſt not quench all the fire in the town, for the Community receives benefit, and the ordination is of God.
Thus far I have ſhowen that neither the principles nor intereſts of Chriſtianity do carry the leaſt tincture of indiſpoſition againſt Magiſtracy, and why then is the ſcripture ſo ſolicitous in inculcating upon them this duty of ſubjection.
1. The reaſon that reſpects the Chriſtians of thoſe times is, that ſo great was the provocation offer'd to this profeſſion at that time, that the pot had need to be cooled for running over, never was any religion of any kinde ſo univerſally and implacably entertained with cauſleſs outrage; which ſhowes both the diabolical ſpirit of the enemy and the verity of the Chriſtian Religion.
2. The other reſpects Chriſtians of all times, for they by their Chriſtianity have ſuch Dignity, priviledges and liberties of ſpiritual nature, that through pride and corruption are very obnoxious to be abuſed to carnal liberty, and as the next verſe ſaith, made a cloak of wickedneſs, eſpecially if a wary diſtinction be not kept between obedience and ſubjection; for obedience to their commands is often unjuſt, becauſe the thing commanded is unlawfull, but ſubjection reſpects the authority, which is the image of God and not to be reſiſted.
So much for the general.
The firſt particular reaſon is, That ſo is the will of God. I ſhall not enter into diſtinctions about Gods will; here may be conceived foreign, the will of his pleaſure, according to which his purpoſes, his providences, and their effects are ordered, and foreign Rom. 12. 13. the good and acceptable will of God, which orders our actions and obedience, for obedience reſpects not, as obedience the matter of a command that it be profitable or pleaſant, but the will of the Commander, from whence it hath the denomination of obedience.
The will of God is 1. the higheſt reaſon.
2. The moſt obliging of a Chriſtian.
3. The moſt proper reaſon for ſubjection.
The will of God is the higheſt reaſon, as the command is the higheſt rule, there muſt be ſome ſupreme will, for there is no order, ſine relatione ad aliquid primum, as in the order of cauſes; I will hear the heaven, the heaven ſhall hear the earth, the earth ſhall hear the corn, and that ſhall hear Jezreel, Hoſea 2. 22. ſo in the ſcale of Magiſtracy, one rank is above another, untill we ariſe up to the ſupreme, for there is in every Common-wealth whether in one hand or in more, ſome ſupreme, wherein there muſt be ſome arbitrarineſs in legiſlation or law-making.
2. The will of God is moſt obliging of a Chriſtian, whoſe prayer is fiat voluntas Domini; It hath the greateſt awe upon him above all intereſts and all reaſons, it is the welſpring of all ſaving grace, and the preſence and favour of God accompanies our obedience to his will, the father hath not left me alone John 8. 29. for I do alwayes thoſe things that pleaſe him.
3. It is the moſt proper, and preponderating reaſon that can be given for this relation of Magiſtracy and ſubjection.
1. The ordinance of Magiſtracy is of God, the powers that be are ordained of God Rom. 13. 1.
2. This ordination is for the good of man, for he is the Miniſter of God for good; the heathen could ſay the Common-wealth is not for the Magiſtrate, but he for the Common-wealth, and therefore they are called Healers, Shields, Comers, &c.
3. It makes all ſufferings tolerable, even though the Magiſtrate uſe us harſhly, for it is the will of God.
4. It makes Chriſtianity acceptable to Nations, becauſe it yields ſubjection to government, who otherwiſe would be extirpate and rooted out, &c.
And this the firſt reaſon, the ſecond is that the will of God is, that we put to ſilence the ignorance of fooliſh men.
In handling of which, I ſhould have handled theſe points;
1. There will be calumnies caſt upon Chriſtianity.
2. They are ignorant and fooliſh men that calumniate Chriſtianity.
3. Its Gods will that we ſhould ſtop the mouth, and put theſe calumnies to ſilence.
4. Its practical godlineſs of converſation, of which ſubjection to Authority is a part, that puts to ſilence the mouthes of profane men that are opened againſt Religion; for he ſaith foreign.
And this point I would have ſpoken a little, to have ſhewn, that it is not an opinionative profeſſion, but a practical converſation that gains reputation to Religion, and cleares off ſeandals; but Religion without honeſty is but for the ſtage, brings Infamy from very Heathens; hardens men in their ſins; opens the mouth of ſcandals; cauſes an enemy to blaſpheme, and heaps diſcomfort on our ſelves.
So much for the reaſon, verſe 15. now to the preoccupation of the objection, We are free, verſe 16. and the points are three.
1. That part of Chriſtianity which is moſt obnoxious to abuſe, is Chriſtian liberty.
2. The abuſe of this liberty is to make it, or uſe it for a cloak of wickedneſs, looſeneſs, ſedition.
3. The right uſe of this liberty is the imployment and exerciſe of it in Gods ſervice.
1. This part is moſt obnoxious to abuſe, the ſound of the name ſuggeſts to carnal ear, a carnal liberty. True liberty is a power to do what we ought, not what we will. I confels Chriſtianity is a free ſtate, but the freedoms of this city of God, this kingdom of Chriſt, are as the city and kingdom is not of this world. A Chriſtian is free from ſervility of a legal ſpirit, by the ſpirit of Adoption, from the yoak of legal bondage, by Goſpel doctrine, from dominion of ſin, by renewing grace; from condemnation and curſe by the right of Chriſt; and all through the redemption or price that ranſomed him into freedome. But as to his outward condition, no man his condition is better by Religion. He that is a ſlave is not made free; He that hath no title is not entitled to another mans property, but a ſanctified uſe of his own. He that is a private man is not made a Ruler, much leſs is a wicked man let looſe to luſt and licentiouſneſs.
The bond of filial ſubjection to parents; of ſervants to maſters; of ſubjects to magiſtrates is not diſſolved, but ſtrengthened and ſweetened by Chriſtianity, we are free from dominion of mens luſts, not of mens laws.
2. The abuſe of this liberty is to uſe it as a vail or cloak of wickedneſſe, and wickedneſſe under ſuch a cloak is double iniquity. The zelots among the Jews, who were the greateſt vipers that ever breathed, had the Temple, the Religion, the freedom of that people for the cloak of their horrible outrages.
And we may juſtly complain, that almoſt the whole piece of Religion is cut out into cloaks, and theſe cloakmen are of many parties, their cloaks of many faſhions.
The fiery zelot hath a cloak for his fury, the zeal of God.
The libertine hath a cloak for his looſneſs of life, Chriſtian liberty.
The ſcandalous hath a cloak for his ſcandals, he is free in conſcience.
The Politician hath a cloak for his diſſimulation, he is made all things to all men, to gain ſome.
And theſe cloaks are firſt for hiding their inward pretences or intentions.
2. For colouring their abſurd and unreaſonable purpoſes.
3. For deceiving of ſimple men into their ſnare, by promiſe of ſanctity and liberty.
4. For defending their abominable and ſcandalous practiſes, tantum religio potuit ſuadere malorum.
Oh Religion! how is thy precious name abuſed to be a ſervant to ſelf ends, a pander to their luſts, a ſtirrup to ambition, a ſtalking horſe to their own game, an Ivy-buſh to draw cuſtomers, a painted ſepulcher over ſtinking and rotten bones?
3. The right uſe of Chriſtian liberty is the employment and exerciſe of it in Gods ſervice, for Chriſts freemen are Gods ſervants; as free, but as ſervants of God, Rom. 6. 18. being made free from ſin, ye became the ſervants of God. Grace is free, but there is no greater obligation to obedience. The law is a law of liberty, but it is a bond of duty; let your freedom enlarge you to ſervice; let your ſervice limit and bound your freedom, Gal. 5. 13. Brethren ye have bin called to liberty, only uſe not your liberty for an occaſion to the fleſh.
So much of the Doctrinal matter.
The Practical uſe follows.
Uſe 1. To encourage Magiſtracy and regulate it.
1. To encourage the Magiſtrate in acceptance of this power and in the management of it; for he is the ſword-bearer and Miniſter of God for publick good, it's God that hath made the people ſubject to this authority, and put upon them this bridle of ſubjection, for elſe nullum animal moreſius homine no creature more froward then man.
2. To regulate the Magiſtrate that he rule for God, otherwiſe he diſſolves that very obedience by which men are bound to him, for it is the univerſal ſence of all men, that we muſt not give the things of God to Caeſar, whether it be fit to obey God rather then men, was a ſpeech of natural light ſpoken by Socrates before the Apoſtle was born: God and our ſelves and the Magiſtrate too, are injured by ſuch obedience. The Thebean legion as they were an eternal example of patience in ſuffering and ſubjection to Authority, ſo of no diſobedience to his command.
2. To command the people to ſupport, maintain, incourage, bear the frowardneſs of authority, for it is the will of God; the Magiſtracy may pull down it ſelf by injuſtice and tyranny, but let not Gods ſervants pull down his image; for unſpeakable is the miſery of Anarchy where every thing is lawfull, and there are as many tyrants as men, as many laws as wills, the Common-wealth is but Cyclops Den, foreign &c. and all is turn'd into force, and what remedy is there, and by whom, for as Hiſtories tell us, the ſouldier when he draws the ſword moſt uſually loſeth the ſcabbard, and in a common ſhipwrack no particular man can expect to ſave his own cabbin.
3. Abuſe not Chriſtian liberty into looſeneſs of life, or oppoſition to juſt authority; The Apoſtle above all precautions that, the titles of greater freedom; ſaintſhip and holineſſe are dangerous engines in the hand of pride and luſt and ſelf ends; a Chriſtian Magiſtrate hath moſt jealouſie of theſe falſe cloaks.
Some diſtinguiſh down Magiſtracy, by allowing the Heathen, not the Chriſtian Magiſtracy, and therefore think that this is to be level'd, as againſt goſpel-freedom, which is againſt the ſence of all Chriſtians ſince Conſtantine, and the prayers of all before him. Is not a Chriſtian more apt to preſerve godlineſs and honeſty, which is the Magiſtrates work? Is the Chriſtian Church to be worſe then the Jewiſh, and to have no nurſing fathers, and when the goſpel comes in, muſt Magiſtracy go out a ſad leſſon: Is it not ſaid Pſal. 2. be wiſe therefore O ye Kings, kiſs the Son, and muſt that kiſs coſt them, their kingdoms for their wiſdom.
But you reply, that a Chriſtian is a law to himſelf, Authority deſtroys this freedom, and this is the foundation of your utopia.
Well, and is he not a Miniſter to himſelf, and ſo no miniſtry, a law to himſelf, and ſo no law of God in force, hath he not a ſabbath of his own, and ſo no ſabbath, a Magiſtrate to himſelf, and ſo no Magiſtrate?
This, as the Apoſtle ſaith, is the cloak, but what is under it? we may ſee what, namely, you would get the Magiſtrat's ſword into your own hand, Law your own, Authority your own, no property but yours, no liberty but yours, and then as much of all as you will, and more then enough.
Others there are for a fifth Monarchy, and I doubt upon a like deſigne, let us not be taken with new words, Chriſts kingdom doth not come into rank or order with ſecular Monarchies, as to be called fifth or ſixth, for they ſought down another as you know, but my kingdom is not of this world, elſe would my children fight, this kingdom of Chriſt is already ſet up Dan. 2, 24. in the dayes of theſe kings ſaith the Text, Meſſiah the Prince is the king, and he rules his ſaints, and therefore it is a Jewiſh conceit to dream of a temporal, and as they call it, a fifth Monarchy, for that conceit hath coſt the Jews dear; and if greater glory be to come, yet we muſt not bring it in as Jews then falſe chriſts, by head and ſhoulders.
The perſonal application of this point is the next and the laſt part, of which briefly.
1. To you the Electors of the Lord Mayor, of whom the leſs is needful, becauſe I believe he is already conceived in your thoughts, and this day only to be born by the midwifry of your hands. Its ſaid by Plato, foreign. Community of intereſt couples men, but privacy diſtracts and divides. Let the common intereſt of the City render you all of a minde: and let no man purſue his private reſpects. Its true, no man knows whether the bell be crackt or no until it ſound; but for to guide you in your Election, you have (as I ſhewed in my laſt,) certain characters given of a good and fit Magiſtrate, and ſhall not now repea…. The Spirit of grace makes him good, and the ſpirit of government makes him fit; and if he be e…emplary, he will teach by his example; if not, he can hardly puniſh that in another whe…of himſelf is guilty.
In Scripture Magiſtrates are called by great names of principalities and powers, though …o…e of the beſt men, and they are called by names of goodneſs, ſhields, rulers, healers, corners, gods, which ſhews what they ſhould principally affect to be.
God ordains the Magiſtracy which we muſt neceſſarily obey, in things lawful; you deſign the Magiſtrate that we may the more willingly ſubmit, and ſo there is a divine and humane creation both.
2. To you, nameleſs Sir, into whoſe hand the Lord Mayor that now is ſhall reſign up the ſword of his authority, which with much wiſdom and moderation he hath thus far executed and honoured;
Remember that this great people are yours, to ſerve and obſerve your juſt commands; and you are their ſervant to ſerve their juſt rights and priviledges. They chuſe you ſupreme in this orb and ſphear, not ſole; you are to be Co… ſul, not Dictator; the Honourable Aldermen, and the right Worſhipful Common-Councell have alſo their ſhoulders under this burden.
Be you incouraged to give up your ſelf to publick uſe, and to the intereſt of this renowned City; neither betraying her liberties through cowardize, nor hazarding them in raſhneſs: And if there ſhould ariſe croſs winds under your government, remember that you are Pilo… of a ſhip, not fraught with your own goods, but with the lives, liberties, and welfare of the whole City, and ſo as your wiſdom may dictate to you labour in ſuch emergents, to put them into a ſafe harbour, if it may be.
And let your courage and diligence run out againſt thoſe flagitious ſins that undermine the peace of our Common-wealth, ſwearing, drunkenneſs, whoredome and their neſts; I ſay their neſts, for the beſt reformation of ſuch birds is to pull down their neſts.
And becauſe there are amongſt us a certain ſort of Pagans in Chriſtendom, that uſe not the means of faith, but under the colour of liberty, take a liberty for no conſcience, for luſt and filthineſs; remember that, remember is the firſt word of the 4th Commandement, which God committed to parents, to maſters, to governours to ſee obſerved; for he that is a Magiſtrate without care of Relion, may be compared rather to a herdſman of cattle then accounted a governor of chriſtians.
It may be your ſword will not reach all of this ſort, but you muſt know, that the moral acts of a Magiſtrate may work much, his tongue, his frown, his word of counſel and reproof, in all which he may worthily exerciſe his zeal for God.
And finally, let Magiſtracy and Miniſtry ſupport one the other; for when one of theſe twins decay and dye, the other will not long ſurvive in any ſlouriſhing condition.
FINIS.
SƲBJECTION TO MAGISTRATES: BOTH Divine and Subordinate, Preſented in a third SERMON, Preached at the Election of the Lord Major of London, on Michaelmas day, 1655.
By Richard Vines, Preacher of Gods Word at Laurence Jury London.
Rom. 13. 1.
Let every ſoul be ſubject to the higher power, for there is no power but of God. The powers that be are ordained of God.
LONDON, Printed for Abel Roper at the Sun, over againſt St. Dunſtans Church in Fleetſtreet. 1656.