A plain sermon preached to a country congregation in the beginning of the late rebellion in the west published for the instruction of country people in their duty to the King, and the refutation of some slanderous reports raised upon the preacher / by Vin. Owen.

A Plain SERMON Preached to a Country Congregation In the beginning of the late REBELLION IN THE WEST, &c.

Rom. 13. vers. 1.

Let every Soul be Subject unto the Higher Powers.

THat you may understand these Words, and your own Duty, I must desire you to Consider with me three things, viz.

• 1. What is here meant by the Higher Powers.
• 2. What it is to be Subject unto them.
• 3. What is meant by every Soul.

1. What is here meant by the Higher Powers. And for the better understanding of this, and that I may take occasion to suggest some things to you, which are but too needful to be suggested in these

days, I must desire you to note the following Parti∣culars.

1. By the Higher Powers we must understand Hu∣man Earthly Powers. Such as are ordained of God for the Government of the World, and under God, take care of the Publick weal, being his Ministers, to encourage and reward those that do good, and to punish those that do evil; to whom Tribute is therefore to be paid, as a just Acknowledgment of their Care and Pains for the Common good.

This is so plain from the words of the Text, and those that follow them, that I need not insist upon it. But this I have noted, to discover to you the folly and wickedness of those, that oppose Govern∣ment or Magistracy, as contrary to the Gospel, and as an Usurpation upon Christian Liberty. That there were such People in the very first Times of Christianity, is evident from what the Apostle St. Peter in his second Epistle, Chap. 2. vers. 10. and the Apostle St. Jude vers. 8. of his Epistle, do tell us. Where we read of Filthy Dreamers, that defiled the Flesh, living in the Lust of uncleaness, and despised Do∣minion [or Government] and speak evil of Dignitys: pretending (as we may probaly gather from other places of Holy Scripture) that the Gospel freed them from all obligation to Magistrates, as such, and that they were not bound to be subject to them. That these men were of the Jews, and of the Sect of the Pharisees, before their taking upon them the Profession of Christianity, I cannot affirm; but it is probable that they were, for 'tis certain that the Pharisees were a proud and ungovernable sort of People, so Pure and Holy, and so dear to God in in their own conceit, that they thought it unfit∣ing

for them to be Subject, or to pay Tribute to the Roman Emperors; And therefore as they did seve∣ral times Rebel, for they did always watch for op∣portunities to cast off the Roman Yoke. And it is certain that as the Pharisees looked upon themselves to be Gods peculiar People, and as such were not to acknowledge any Power over them, but that of God, as only King and Ruler of his People; so these filthy Heretics pretending themselves to be the chosen People of God, would own no King or Ru∣ler over them, but Christ, and as they were his Ser∣vants and Subjects, they were a free People as to all other Powers; But however this may be, the Apostles of our Lord esteemed their Doctrine so destructive to the peace and welfare of human Soci∣ety, and so scandalous to the Christian Profession, that they thought they could not too often caution Christians against it, or bestow too black a Cha∣racter upon them that taught it. And yet notwith∣standing all the cautions they have given us in their Epistles, and the many hard things they have written of them, we know that there have been many such People of late years in this Kingdom, that will acknowledg no King over them but Christ, and own no Government but what they call his, would be all Powers themselves, and next to Christ, at his Right hand or Left hand. They account themselves so perfect, that they esteem all Human Powers as needless, though all men see, that they have not the least spark of that Perfection they do boast of, and have as much need of Government, as the Horse and Mule of a Bit and Bridle. They cry up Chri∣stian Liberty, and would make the World believe that Subjection to Human Powers is contrary to it:

but the Liberty they cry up is nothing else but a Cloak for their Naughtiness (or maliciousness) and a pretence for them to do what is good in their own Eyes; and you need not be remembered, that when there was no King in Israel, and every man did so, there was nothing but Outrage and Vio∣lenee and Confusion both among them and us. In short, the Liberty they talk of is so far from be∣ing Christian Liberty, that it is Antichristian Law∣lesness, Rudeness, and Licentiousness; for Christ hath taught us Subjection to the Higher Powers, and hath, assured us by his Apostle here, that there is no Power but of God, and the Powers that be, are ordained of God. And therefore if we be truly Christs Ser∣vants, we shall be as truly the Kings Subjects, and faithfully perform the Dutys of such, because Christ hath so commanded us.

2. By the Higher Powers you are not to under∣stand any thing distinct from the Persons in Power, but the Persons in Power themselves. This is evi∣dent from the Context; for the Higher Powers in the Text are no other then the Ruders in the 3d. vers. which Rulers are called in the same verse the Powers. Besides Power and Authority abstracted from the Persons in whom it is, cannot be said to do what the Power or Powers, are said to do, viz. to commend, or encourage, aveng or punish. Add to this, that the Apostle having mentioned the Power, vers. the 3. and the Praise which they that do well have from it, he adds immediately, vers. the 4th. For he (that must needs be the Person in Power) is the Minister of God to thee for good, and he bears not the Sword in vain, &c. Nor can we think this use of the word strange, because 'tis thus used more than once in

the Holy Scriptures, (See Luke 12. vers. 11. and Chapter 8. of this Epistle, verse 38. when the Prin∣cipality and Powers mentioned, are certainly the the Princes and Men in Power, which should per∣mute Christs Disciples for their Faith) and because 'tis thus used frequently in Human Authors, as might easily be shewed you, if I did think it necessary. And indeed Common Reason will teach us thus to interpret it; for Power separated from the Person in whom it is, is but a Chimera or figment of the Brain, and serves to no purpose at all in the lives of men. In Notion (as we say) they are distinct, and may be considered assunder; but indeed they are one and the same and cannot possibly be divided. And therefore they that resist the Persons of them that are in Power, resist their Power and Autho∣rity too. The King of Syria that commanded his Captains, to sight neither with small nor great, but against Ahab did bid them fight against the King of Israel. And Achitophels Counsel was not only a∣gainst David, but against the King also. And when David cut off the Skirts of Saul's Garment, his heart told him that he had injured the King, the Anointed of the Lord. To say that Ahab, Saul or David could be touched, wounded, slain, and their Power or Authority not violated, is to speak superfine, nice, (and to use the common phrase of of some men) unscriptural Nonscence; to mince and distinguish things into just nothing; the Power and the Person in whom 'tis Seated being insepara∣ble. And this I have noted for the Condemnation of those who were the Authors of that Distinction betwixt Power and Person, as if one might fight against the one, and not against the other;

And much more of those who could not only di∣stinguish betwixt the Power and the Person, but could Arm the Authority or Power against the Per∣son that bare it. For so in the late damnable Rebel∣lion; the Commons that raised it, did pretend the Kings Authority to take Arms against Himself; and though they took his Person Prisoner, and cut off his Head, yet they pretended that they did not design to hurt the King. A most Hellish Device, and beyond any of old Achitophels, framed on purpose to overturn all setled Goverments, and to bring Confusion and destruction upon all Human Society. Against which our Laws have since very well pro∣vided, requiring all persons admitted to Offices and Places of trust to abjure, or renounce upon Oath, the Trayterous position of taking Arms by the Kings Au∣thority against his Person. Indeed 'tis hard to imagine that any rational People should ever entertain such a Trayterous Position; the Authority which is for the safety of Subjects being manifestly much more for the safety of the Sovereign. But what the Devil can do in the world (by Gods permission) and what power he has over men, even wise men in wordly matters, that love not the Truth in sincerity, but hold it in unrighteousness is plain, as in other things, so in the prevalence of this sence∣less Doctrine in the late Times, and by the backwardness of many to renounce it even in ours.

3. When the Apostle saith, that every Soul must be subject to the Higher Powers, we must not under∣stand it, as if he meant, that we must be subject to all the Powers that are in any part of the world, and may take upon them to command us; for

what have we to do with the Powers of France, or Spain, or any other Countrey, and what have they to do with us: but we must understand it of our own Higher Powers, i. e. of those whom God hath set over us, and are his Ministers to us for our good. Other Powers have their people and subjects, and they, and their Bounds are known. They are con∣cerned only to command their own Subjects, and their Subjects are concerned to obey them only: And let them see to the Practise of their Duty: They have nothing to do with us, nor we with them, but as we have Powers or Governors of our own, so we must be subject to them, and them only. If therefore any Foreign Prince or Potentate shall take upon him to command us, we may, we must, slight his commands, and resist his Forces, if he uses any to compel us, that we may discharge or Duty to our own King and Governor. God has not com∣manded us to Serve several Masters of different in∣terest and designs, nay he has forbidden it, in that he has set One over us, and commanded us to be sub∣ject unto him. And this is the more to be remembred by us, because of the Popes claim, what Power and Authority not only over us, but over those Powers also, which are set over us, by Almighty God. Be∣lieve the Pope, and you must believe that we are his subjects, and that the King is so likewise, that he can depose him and give his Crown and Kingdom to another, if he sees cause, that he can loose the Bond of our Allegiance, and empower us to fight against him, and cast him out of his Throne. This Power the Popes of Rome have claimed, but as we are sure Christ never gave it them, so we can∣not own any such Power in them but we must

be guilty of the breach of our Duty towards the King. And against the owning of any such Power, the Oath of Supremacy is a necessary and wise Caution.

4. By the Higher Powers we must understand not only the Highest Power in the Kingdom, i. e. the King, but the Powers, also that are subordinate to him, and commissionated by him. 'Tis not said the Highest Power, or Higher Power, but the Higher Powers, 'Tis not to one only, but to many that we must be subject, but to those many, not as Coordinate, for such our Kingdom hath not, but as subordinate, as deriving Authority from one, i. e. the King, who is the Supreme, or the Highest Power, in the Kingdom. And thus St. Peter may expound St. Pauls meaning, 1 Pet. 2.13. where both these are exprest, and we are told, that we must Submit to the King, as Supreme in his Kingdom, and to Gover∣nors, as appointed by him. Which, as Beza notes, is added to prevent the cavil of those who pretend obedience to the Supreme Magistrates, but despise his Officers, and Ministers. And indeed Subjection to the Supream Magistrate carries this in it; Authori∣ty being derived from him, as the Head to them, as his Hands and Instruments. Do men expect that the King should come to every one of them, and deliver his will and pleasure to them in his own person? do they think that he Himself can do e∣very thing that is to be done for the welfare of his Kingdom? Surely not. He must make use of o∣thers in most things, and do great part of his work by them; and as he must do this; so what we do to them is done as to himself; if we be subject to them acting by Authority from him, we are sub∣ject

to him; if we resist them we resist him. And this directly opposes that Traiterous Position of some in these Kingdoms. That though it be unlawful to take Arms against the King, yet it is lawful to take Arms against those that are Commissionated by him. But against whom do they oppose themselves when they oppose them∣selves against the Kings Commissioners? do they not oppose those that Act by his Authority? And can they be resisted, and he not be resisted, his Autority not vio∣lated? This is as much as to say, I strike at a mans Legs or Arms, but not at the man, as if the man and his Legs or Arms were not all one, as if those might be wounded, or cut off, and the man not hurt.

5. Though we must not understand by the A∣postles words, that it is our duty to be subject to the Highest Power only, yet we must understand them thus, that it is our Duty to be subject in the first place to the Highest, for here is an Emphasis on the word Higher, and the Higher, is to be looked upon as the Power. 'Tis true, the Kings Ministers are higher then we, and therefore we are to be subject to them (as has been said) but the King is higher then they, and they, as we, are to be subject to him. The Power they have is the Kings, and they have no power against him, and therefore as long as they act un∣der the King and by his Authority, so long we are bound to he subject to them, but no longer. And by this we may know what we are to do, in case it should happen that the inferior Magistrates or Powers should divide from, and oppose themselves, against the King, and require our Assistance. That we are to look upon the Higher as the Power, and to be subject to him; If, as in old Time, the Barons or any of the great Ones of the Kingdom should call

you to joyn with them, as being the Powers to whom you ought to be subject; you are to consider who is higher, the Baron, or he that made him so. If any Parliament should (as once you know a Par∣liament did) resist the King, and require your Assi∣stance against him, as having Power, or being the Powers; you are to consider who is the Highest Power: who called them or made them to be a Parliament? was it not the King by his Authority? who Establisheth all their Acts, and giveth them the force of Laws? Is it not the King? who is it that can dissolve them and make them nothing? Is it not the King? He therefore is to be looked upon as the Higher Power, to whom we are to be subject.

6. When the Apostle requires every Soul to be Subject to the Higher Powers, you must understand him, of those Powers that are lawfully and by true Right such, and not by Usurpation. An Usurper can no more be said to be the Higher Power, then one that drives thee out of thy house can be said to be the true Owner of it. They only can be said to be the Higher Powers, whose right it is to be so. And this, the word which is rendred Powers doth import, as every one knows that understands the Greek Tongue, and the words of the Apostle in the later part of this verse shew us, that we must understand him thus, the Powers that we must be subject to, being such, as are of God, and ordained of God, and the Ministers of God: Not every one that can get into the Throne, by any means or Methods, is to be owned for our Sovereign, but He whose right it is to be in the Throne. And I need not say, that our present Sovereign has apparently that Right; because, be∣sides the Crown's coming to him by a long lawful

lineal Descent, His Right thereunto has been publick∣ly owned by the three Estates of the Kingdom, As∣sembled in Parliament; every Kingdom should be to their King as Bucephalus is said to have been to Alexander, he would carry none but his own Master; so a Kingdom should bear none but its own law∣ful King and Governor. Every one that attempts the Throne should be repelled, and he that usurps it should be cast and thrown. There should be overturning, overturning, overturning until he comes to take possession, whose Right it is, as it was in the late times of Usurpation and Tyranny. The King therefore, our present King, (for whose preservati∣on and protection we do dayly pray) and those that are in Authority under him, are the Higher Powers whom the Apostle enjoyns us to be subject to; But,

7. You must note, that the Apostle does not say, that we must be subject to the Higher Powers if they be so and so qualified, if they be of this or that Reli∣gion; but without any such limitation, Let every Soul be subject to the Higher Powers. Now when the Law distinguishes not, it is not for us to do it, where God puts no limitation nor exception we ought not. It is a good note of Beta's upon the words, that the Apostle did not use a Trope here, putting the word Powers for them that have the Power rashly and unad∣visedly; but that we might know that it is our duty to be subject to them that are in Authority and Power, how unworthy soever they may seem to us to be of that Power and Authority. And Surely if ever any Person was unworthy of Power, Nero, who was Roman Emperour when this Epistle was written, was unwor∣thy of it, for by the consent of all Writers, he was a meer Monster, a most filthy and cruel Tyrant;

and yet the Apostle charged Christians to be sub∣ject to him. And this Observation I have made, because at this time some ignorant people, or worse then ignorant, seem to think, That we are not bound to be subject to our present King, because (as they say, speaking what they know not) he is not of our Religion. But I beseech you, Brethren, to consider that Nero and those that were in Au∣thority under him were so far from being of the Chri∣stian Religion, that they were bloudy persecutors of it; and yet it was the Duty of Christians then to be subject to them, and they were so really and heartily. And is it not our Duty to be subject to a Christian Prince, for so our King is, to a Prince that is so far from persecuting us for Religion, that he protects and defends both us, and it, and hath solemnly promised so to do; certainly it is. And if we think not so, I am sure, we understand not the Religion of Christ, and do but ill deserve that he should protect either us, or that which we call our Religion, you see then who are the Higher Powers, whom we are to be subject to. Let us now

II. Consider what it is to be subject to them. Let eve∣ry Soul be subject or let every Soul subject himself to the Higher Powers; for so the words may be rendred, we should subject our selves to the Higher Powers, and not be forced to it by them: the more free and ready our subjection is, the more acceptable it is to God and them, but letting this pass at present, the words, are not a permission barely as of a thing in∣different, nor Counsel meerly as of a thing expedi∣ent; but Imperative of a thing that is our Duty. And therefore you may observe that the Apostle says afterwards, v. 5. wherefore we must needs be sub∣ject,

there is a necessity laid upon us, we are under a Comamnd and an Indispensible obligation to be so, not only for wrath, but sor Conscience sake. Now the word, which we translate, to be subject, seems to me to be of large signification, and to compre∣hend our whole Duty to the Higher Powers, all that we are obliged to, as Inferiors or Subjects in our several stations or places, with respect to them, the several parts or branches whereof we are taught in other Texts of Scripture. I cannot but think it meet to mention briefly some of the cheifest.

1. There must be a subjection of the soul to them so far as to entertain a reverent esteem of them, and to do our Duty as Subjects readily and faithfully, we must Reverence them for the place they are in, and the Authority they are Inverted with, as having Gods Authority, and his Sword of Justice, and Ven∣gance for the punishment of evil doers and the praise of them that do well, we are charged by Solomon to fear the Lord and the King, Prov. 24.21. Not the Lord only, but the King also. Now as the Fear of the Lord is nothing else but such an awful sence of his glorious Majesty and Power, as subjects our whole man to his Will and Commandments; so the Fear of the King is nothing else but such an inward Reverent esteem of his Place, Dignity and Authority, as makes us to subject our selves unto him in all things that are not contrary to the will of God. Again, the same Solomon commands us not to curse the King, no not in our thoughts, Eccl. 10.20. i. e. to entertain no mean and contemptuous thoughts of him, but to think as honourably of him as is possible, as of a Person whom Almighty God, whose wisdom is greater than thine or mine, hath thought good to set over us, and to ad∣vance

next to himself in Power and Dignity. And this inward esteem of the Higher Powers is the Soul and Life of that Honour, which the fifth Command∣ment enjoyns us towards them; without which our outward Subjection is but little worth in the sight of God, as proceeding not from Conscience, but from force or fear of Punishment, and will as soon fail as that shall be removed, They are therefore wick∣ed men, who though they yeild outward Subjection to the Higher Powers, do yet in their hearts con∣temn them. These are not Christs Disciples, but Pope Hildebrands (or Gregory the Seventh) whose Doctrine it was, that Kings had their beginning from men, who affected Rule by the instigation of the De∣vil.

2. There must be a Subjection of the Tongue to the Higher Powers, i. e. we must use our Tongues to their honour, to express and manifest the Re∣verence of our hearts towards them. When Saint Paul was to speak for himself before King Agrippa and Festus, he gave Agrippa frequently the Title of King; and though Festus told him that he was beside himself, (which was enough to have stirred an or∣dinary Patience) he gave him a modest, a sober Answer, with the Title of most noble Festus. Act. 26.25. And of the same Saint Paul we read, Act. 23.5. that when he had unadvisedly called the High Priest a Whited-wall, (being moved by a blow most unjustly given him,) and was reprehended for it, he acknowledged his fault, shewing how we ought to speak to our Rulers by quoting a known Text of Scripture, Thou shalt not speak evil of the Ruler of thy People. Which passage is the more to be re∣membred, because it shews that it is not unlawful

only to use unjust Reproaches, but even to speak re∣proachfully of the real Failings of our Governors: It being unquestionable, that the High Priest was no better than a Whited-wall, who pretending to judge according to the Law, did contrary to the Law, command an innocent Person to be smitten. We must therefore either not speak at all of the Higher Powers, or else speak well and honorably of them. We are too bold when we make them the Subjects of our common Discourses, too sawcy when we pre∣sume to censure their Actions, and we take too much upon us, when we pretend to fathom the Depth of their Policys, and to condemn the wisdom of their proceedings. No Master will endure such Behaviour from his Servants, no Parent from his Children: And yet every ordinary Peasant, every rude and thick-sculled Mechanic will be Prating of the Higher Powers, and calling them to their Bar, as if they thought themselves able to teach them, how to govern the Kingdom. In this it is that Rebellion begins, when once men become so bold as to shoot the sharp Arrows of their Tongues against their Governors, they usually proceed to take Arms into their hands. These unruly Talkers do more against the Powers then the Angels of God dare to do: and if you have any regard to what St. Peter and St. Jude have written, you must place them in the same Rank with the Apostate Spirits, and the filthy Sodomites, see the 2d. Epistle of St. Peter. Cap. 2. and read the Epistle of St. Jude.

3. Every Soul must be Obedient to the Higher Powers. Put them in mind (saith St. Paul to Titus Cap. 3. v. 1.) to be Subject to Principalities and Powers, to obey Magistrates; we must obey all their

just Laws, all their lawful Commands, i.e. What∣soever they require and enjoyn, if we can do it with∣out sinning against God (whose Power is greater than theirs) we must do it. I say we must do it, be∣cause when the Laws may be obeyed without sin, our disobedience is a sin, and our suffering the pe∣nalty doth not remove the sin, nor free us from the Judgment of God. And this I have said, to shew you the ill use that is commonly made of a Distincti∣on currant among us, of Active and Passive Obedi∣ence, as if men might break the just Laws of the King, and yet be good Subjects, and not break this Commandment of God; because they suffer the penalty, when they cannot avoid it. And so by the help of this Distinction (which is none of the best) those that least respect Authority, would be thought as Dutiful and Obedient Subjects, as they that are most observant of the Laws. But as Al∣mighty God the Supreme Ruler and Governor of the World, when he gave Laws to mankind, did not intend that they should break them and dye; so the Powers that he hath set over us, have not made Laws that men may be punished for breaking them, but that they may observe them for their own and the publick Good. And unless it be equally good to the King, that his Subjects obey or be punished; unless it be all one to him whether they be bene∣fitted by the Laws, or made miserable, it cannot be thought that the Law is satisfied in its main Intenti∣on, when the Subject is punished for the breach of it. It is very true, that when any Law is con∣trary to any Command of God, Subjects are not bound to Active obedience, for God must be obeyed rather than men; and then the Passive Obedience or

Submission to the Punishment is Sufficient; but when the Law of the King is not contrary to any Command of God, the chusing of Passive Obedience before Active is a real Contempt and Scandal.

4. Our Purses and Estates must be so far subject to the Higher Powers, as the paying of Taxes, Tri∣butes and Customs according as the Laws do re∣quire. When the Question was proposed to our blessed Saviour by some Jews, whether it were law∣ful to pay Tribute to Caesar or not? He answered, Render unto Caesar the things that are Caesars, Math. 22.21. Customs and Tributes are Caesars, therefore Caesar must have them. And the Apostle here men∣tions it as an Instance of our subjection to the Higher Powers. That we pay them Tribute, vers. 7. Render to all their Dues, Tribute to whom Tribute is due, Custom to whom Custom. And due they are to the Higher Powers, both in Justice and Gratitude, for they are at the cost of our Defence and Protecti∣on, and the Benefits we partake of by their care and pains are innumerable and invaluable. They are Gods Ministers attending continually upon this very thing.

5. We ought to be subject in undertaking such Offices as the Higher Powers shall call us to, and in discharging them faithfully for their honour and the publick good. Kings cannot do all things them∣selves, in their own Persons, but must make use of others in several employments, and who can they better make use of then their own subjects, and who are obliged to undertake them but they: To those offices or employments that are mean and

inferior the Dignity of Kings is not to condescend; in those that are dangerous, the safety of their Per∣sons is not to be hazarded. The People of Israel would not consent that David their King should go out with them to Battle, for fear of quenching their light, and they looked upon him as worth many Thousands of them. The People are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 they are to assist their Prince with their bodys and their Purses in the service of War.

6. We must be so subject to all their censures and punishments, as in no case to resist them. If they lay heavy burdens upon us, oppress and wrong us, yea persecute us even to death, we must not tumultuate and rebel against them. There is no Power (saith the Apostle here) but is of God, and the Powers that be are ordained of God. They have their Authority from God and not from us, and they are over us by Gods appointment, as his Mini∣sters; and though God gave them their Power for their subjects good, yet if they will abuse it, they are responsible to God for it, and not to us, he has Power to punish them, but we have none, and he will do it when, and in what manner, he sees good; and it is better for us to leave him to do it who hath said Vengeance is mine, and I will repay, then to take upon us to do it our selves; and if we do so, we are sure of a sufficient reward for our patient submission; but if we resist them, the A∣postle tells us, we resist the Ordinance of God, we are Rebellious not only against our King, but against God himself, and therefore our resistance is highly finful and damnable; for They that resist shall receive to themselves Damnation. To which let me add the

words of St. Peter 1 Epist. 2.20. Where resistance is plainly forbidden even to an innocent Person. For what glory is it, if when ye be buffeted for your Faults, ye shall take it patiently; but if when ye do well and suffer for it, ye shall take it patiently, this is accep∣table with God, for even hereunto were ye called, because Christ also suffered for us, leaving us an example that ye should follow his steps, who did no sin, neither was Guile found in his Mouth; who when he was reviled, reviled not again; when he suffered, he threatned not, but committed himself [or his cause] to him that judg∣eth righteously. This Doctrine the Apostles of our Lord taught, and the example of their Lord and ours they followed, and so did all Christians for above six hundred years after Christ, not only not Rebelling, or Caballing, or Conspiring against the Higher Powers, when they were most of all tempted to it, when they were persecuted and oppressed, kil∣led and tormented, spoyled of their goods, and every way most dispightfully used; but also pro∣fessing it to be unlawful. And therefore if any be not convinced, that this is their Duty; if any do believe, and will take upon them, to maintain that they may lawfully in any case, or for any cause, (suppose it be for Religion) Rebel against, or in any tumultuous and violent ways, resist the Higher Pow∣ers, they ought to be looked upon as wretched Apo∣states from one of the most considerable points of the Christian Doctrine; as the maintainers of one of the most pernicious and damnable Heresies that e∣ver was brought into the world. Now in the practice of these Dutys does our subjection to the Higher Powers mainly consist and shew it self; and if we

will observe this precept of the Apostle, it behoves us to take care that we be not wanting in any one of them.

III. I proceed now to shew you what is meant by every Soul, or who are the Persons who are bound to be subject to the Higher Powers. Concerning which there is no doubt but by every Soul, the Apostle means every man by an usual Synecdoche. It is possible indeed that the Apostle did make choice to speak thus, putting the Soul for the man, to intimate that our subjection to the Higher Powers, should be from the Heart and Soul, free, ready, cheerful; not by constraint which is bruitish; not meerly Passive, but in all lawful things Active, but it mat∣ters not whether he did so or not, for it is evident enough from other places of Scripture, that it ought to be so; that which the Apostle teaches concern∣ing the subjection or obedience of Servants to their Masters, Eph. 6.6.7. and Colos. 3.23. being appli∣cable with advantage to the subjection of all Infe∣riors to the Higher Powers. That which I think my self concerned to note is, That all Persons without exception of any, ought to be subject to the Higher Powers: Let every Soul (saith the Apostle) an ex∣pression that includes all and excludes none. And thus any unprejudiced man of common fences one would think must understand it, for besides the force of the expression it self, every Soul, the A∣postles words afterwards, whosoever resisteth the Powers — and they that resist —and wilt thou not he afraid of the Power— And he is the Minister of God to thee, &c. seem to be used on purpose to direct every one that is not a

Higher Power, or Ruder, to take the precept as gi∣ven to himself. And yet notwithstanding this the Popes of Rome and their Adherents for several hundreds of years have made bold so to distinguish and limit the Apostles words, as to exempt them∣selves, and all their Clergy, from subjection to the Civil Powers. But what Warrant they have from God to do thus I am altogether ignorant. We know that our Blessed Saviour owned the Power of the Roman Emperor, and those that were in Au∣thority under him, and submitted himself to it without pleading any exemption. For thus he an∣swered Pilate when he spake to him of his Power, Thou couldest have no Power at all against me, except it were given thee from above Joh. 19.11. And we are sure, that when the Apostles were brought before Principalities and Powers for their faith sake, they never excepted against their Power, but defended themselves and their Doctrine before them; yea St. Paul did plainly own their Authority, and it is written for our Instruction in this point Act. 25.10, 11. I stand (saith he) at Caesars Judgment Seat, where I ought to be judged, [mark that] If I be an offender, or have committed any thing worthy of death, I refuse not to dye, I appeal unto Caesar. Which Appealing unto Caesar was a plain owning of his Authority over him. For the Liberty of Appealing to the Roman Empe∣ror was a priviledge granted only to them that were free Citizens of Rome, and the Apostle could not claim this but by owning himself a Citizen of Rome, and therefore a subject to the cheif Governor there∣of. It is no less certain that the Holy Fathers and Bishops of the Church, yea and of Rome too, for

above six hundreds years after Christ, did not only acknowledge themselves subject to the Civil Powers, but did declare that they, and all men whatsoever, were bound to be so. St. Chrysostom upon the Text says, that not only Seculars but Priests and Monks are to be subject, and although thou beest an Apostle, or an Evangelist, or a Prophet; for this obedience to be sure will not destroy thy piety. And if we may be∣lieve a Bishop of the Roman Church of late years, as we reasonably may, other ancient Fathers as Euthymius, Theoderet, Theophylact, &c. and all the Greek Doctors do agree with him. And Gregory, surnamed the Great, Bishop of Rome, doth so expound the Text. And Saint Bernard many years afterwards,) in his Epistle to a Bishop said thus. Every Soul (saith the Apostle) then must you also (speaking to the Bishop of Senona) be subject; who hath exempted you? He that doth offer to exempt you, doth but offer to deceive you. And therefore let not the Church of Rome boast of her sincere delive∣ring to men the truly Ancient, Catholick, and Apostolick Doctrine: Let no Papist boast of their Loyal Principles or Practises, or charge any Pro∣testants with Seditions and Traiterous Doctrines; with disloyal, Treasonable, and Rebellious Pra∣ctises, as confidently as if they themselves were in∣nocent; for besides what has now been discoursed, I doubt not to say, and do say it upon the Faith of a Christian, That I know no Seditious or Rebelli∣ous Principle, no Doctrines distructive to Gover∣ment entertained and asserted by any called Pro∣testants, but the same have been asserted and taught by some Bishops of Rome and their Adhe∣rents.

But thanks be to God that the Church of England can be charged with no such mischeivous and damnable Doctrines; whose Doctrine I am sure I have now taught you, and as I do stedfastly believe it to he the Doctrine of Christ and his A∣postles, so I doubt not, but by Gods Grace, I shall continue in the belief of it to the end of my Life. Thus have I explained the words of my Text, and I hope clearly and profitably with respect to the un∣happy circumstances that this Kingdom is at pre∣sent under.

And now to conclude this Discourse in as few words as may be. Not to trouble you with Com∣plaints of the little Sence which many men have of their Duty to the Higher Powers, which every wise and good man cannot but observe, and be sadly and sorrowfully affected with: Let me in short propose some few Questions to you, and if it be possible, to oblige you thereby seriously to con∣sider what it is, that so indisposes some (to use no harder a term) to honour, obey and serve our present Lord the King, that they can hardly en∣dure to be told, that they ought to do so. Have any among you so little Knowledge of the Gospel, after so many years enjoyment of it, as to think what has now been delivered to be no part of the Gospel, which Christs Ministers ought to Preach? Are you so little able to distinguish between true Christian (Protestant) Doctrine and Popery, as to call the Preaching of Subjection to the Higher Pow∣ers Popery? have you had the Holy Scriptures so many years in your Hands, in your own Language, and pretended to make them, and them, only the

Rule of your Faith and Practise? and can you be ignorant of, or will you reject the truths now de∣livered out of them, and writted so plainly in them, that none but those who will shut their eyes can avoid seeing them? Hath St. Paul so little credit with us, when he tells us, That there is no Power but of God, and the Powers that be are ordained of God, that we will not believe him? or can we possibly fasten any other sence upon his words but this, that it is God that makes Kings, and not men; That whatever they are as to their Personal Qualificati∣ons, Abilitys for Government, or Religion, they have their Authority from God, and are his Mini∣sters? And if this be his meaning, have we not good reason to believe, that if we dispise them, we despise God; if we reproach and speak evil of them, we reproach and blaspheme God; if we disobey their just Laws, we disobey God; if we murmur, resist, rebel against the King, we murmur and rebel against God. And can we think, that they can escape the Judgment of God, who do so? Can we have such thoughts of God, as to imagine, that he is not concerned in a special manner for the safety, the Rights and Interests of his own Vicegerents; and the Defence and Maintenance of his own Au∣thority in them for the Government of the world? Are we yet to learn what the miserable Ends of Se∣ditious, trayterous and Rebellious Persons usually are? Has Liberty, Peace and Plenty made us so wanton (for I am sure we yet have suffered no Oppression to make us mad, nor any want but what our own Prodigality, idleness and viciousness have brought upon us) that we care not what we do to bring

confusion upon us? Are we such Sots and Fools as to listen to the cursed whisperings of every Achito∣phel, and to dance after the Pipe of every Shebah, that shall be so mad as to blow a Trumpet in Israel, and say, we have no part in David, nor Inheritance in the Son of Jesse? Can we propose any thing so good to our selves by overturning the, Present Gover∣ment, as to resolve to endure all the miseries of War, and to march through a Sea of Blood for the com∣passing of it? Are not all our Interests more safe and secure in the bosom of the Divine Providence whilst we continue quiet in our several Places, and study to do our own Business, then they would be under the Shields and Bucklers of the most famous Warriors, in the ways of Treason and Rebellion? Is the Author and Protector of our most holy Religion become so careless of it, or so weak and feeble, that we must needs sly to the Devil to support it? shall we turn the Religion of the Cross in to a Religion of the Sword, and change our Bibles for the Alchoran? Were all the holy men of old, who could not fight for their Religion, even when they might have overcome (so great were their numbers and their Resolution) but could dye for it, such fools, that we think it madness to follow their Ex∣ample? Have we been reproaching the Church of Rome, for so many years, (and that justly) with their Trayterous and Rebellious Principles and Practises, and shall we now lick, up their Vomit, and justify all their Treasons and Rebellions by treading in their steps? Is it the way to render our Pro∣fession lovely in the eyes of the world, and to endear to it our Governors, to do thus? And can we hope

to engage Almighty God to take care of its preser∣vation by the worst practises we dare be Guilty of against his Vicegerent? In one word, can we take it to be the way to Heaven, to break the Order of the Divine Providence in the Government of the World, to set at naught so many plain and express Commands from Christ, and dispising all the Blessings of Peace to endeavour all the ways we can after confusion and destruction: we cannot surely be so unreasonable.

Let us therefore, I beseech you, shew our selves Men and Christians, Christians of the Communion of the best Church in the World, a Church built upon a Rock, that can never fall, if we do not overthrow it our selves, by our abuse of the Gospel, and all those Excellent means of Piety and Vertue which we per∣take of in it. Let us fear the Lord, and the King, and not meddle with them that are given to change; And being stedfastly perswaded, that Almighty God is King over all, that He standeth in the Congregation of the Mighty, and is Judg among the Gods; that he will not only execute Judgment in another world, but doth Govern this, and consequently will ei∣ther Protect us from Violence and Persecution, or crown our Patience and avenge our Cause; let us always shew our selves good Christians by being Loyal Subjects: And to the constant Practise of all that hath been now taught, let us add our dayly Prayers to God in the behalf of our present Sovereign, That it may please God so to bless and preserve him, that he may rule over us many years in the Fear of God, the constant exercise of Piety, Justice and Mercy, and in Prosperity and Peace: That he may continue to de∣serve

the Hearts of all his Subjects, and ever have them: That he may never give them any just cause for Jealousys and Suspicions, and they never entertain any without Cause: That he may be happy by our constant Practise of true Christian Loyalty, and we be so likewise by his con∣stant and effectual Care to maintain and promote the true Profession and Practise of Religion, and the welfare of the Church of God. Amen.

FINIS.

Notes

• 1 King. ult. v. 31. 2 Sam. 17.1, 2. 1 Sam. 24.4.