been fo long and earnestly wished for, that we cannot doubt of their acceptance with the Public, as the Fifth and laft Volume of BISHOP SHERLOCK'S Sermons.

1775.

D. D.

DISCOURSE I.

PROV. XXIV. 21.

My fon, fear thou the Lord and the king; and meddle not with them that are given to change

THE fear of God, and of the king, are joined together in Scripture, to fhew the dependence one has upon the other. The only lafting foundation of civil obedience, is the fear of God; and the trueft intereft of princes, is to maintain the honour of religion, by which they fecure their own. The advantage of religion to all public focieties and civil governments is fo plain and vifible, that fome have fufpected it to be the only end of religion; which they allow to be an excellent contrivance of ftate, a proper remedy for the turbulent humours and paffions of men. And though we acknowledge nobler and better ends of religion, which refpect another world; yet we muft, with thankfulnefs to its divine Author, own it to be excellently adapted to the temporal felicity of private men, and public focieties; Righteousness exalteth a nation, but fin is the reproach of any people.

If we look into the hiftory of former times, we

fhall find the first symptoms of ruin and destruction have appeared in the diffolute lives of the people, and a general contempt of facred things. Irreligion naturally tends to diforder and confufion; for all civil and moral duties are founded in the principles of religion; which once overthrown, nothing remains but pure force and power to restrain the unruly appetites of men: a way of governing neither fafe to the prince, nor eafy to the people; and therefore can never laft long. Duties, which flow from fixed and fettled principles, muft always be the fame; the obligation arifing from them unalterable; from the practice of which will follow order and regularity. But intereft and paffion are in continual motion, and liable to infinite changes; and men who fteer by them, can hold no fteady course of action, but must be given to change, as often as they are out of humour, or think the present state of things not proper to ferve their turn. Therefore nothing but a religious fenfe of our duty to God, and to our governors, his minifters on earth, can keep us conftant and upright in our obedience. Fear God and the king, and meddle not with them that are given to change.

I shall not confider the duty of fearing God, any farther than as the obedience due to our fuperiors on earth is included in it; and fhall therefore confine myfelf to the following particulars; To confider,

Firft, What obedience to our governors is enjoined by the law of God.

Secondly, How inconfiftent with this obedience the practice of thofe men is, who are given to change.

First, What obedience to our governors is enjoined by the law of God.

Obedience is seen chiefly in three things:

ift, In fubmiffion to the laws and commands of our princes.

2dly, In honour and reverence to their perfons and government.

3dly, In defending them, when any danger threatens them or the public.

The firft and principal inftance of obedience, is fubmiffion to the laws and commands of our princes. To determine the original of civil power, or how the prince's right to the obedience of the fubject first began, is neither eafy, nor at this time neceffary. But whatever the original of government has been, or upon what account foever lawful authority has been gained; upon the fame, obedience becomes due. At the time our Saviour appeared in the world, various were the forms of government in it, and different the degrees of power that were exercifed by rulers over different countries; none of which were either leffened or increased by the divine law, but all pronounced to be the ordinance of God; and obedience to all exacted under the penalty of disobeying God, the original of all power and authority. For he that refifteth, refifteth the ordinance of God; and they that refift, fhall receive to themselves damnation.

But fince the nature of obedience is no where determined by the law of God, but only the practice of it commanded; fome other rule there muft be, to judge of the extent of our duty. As in moral virtues, the light of nature and right reason inform