THE CHARACTER OF A Good, and Bad, Subject: OR, THE Duty of the PEOPLE OF ENGLAND, SCOTLAND, and IRELAND;  
Manifestly proved by the word of GOD; wherein is made appear the fatal Consequences of REBELLIOUS PRINCIPLES: IN A SERMON Preached by Constant Oats, Preacher of the Gospel.  1 Epist. Pet. chap. 2. ver. 13. 
Submit yourselves to every Ordinance of man, for the Lord's sake: whether it be unto the King, as Supreme, or unto Governors, as those that are sent by Him.  1 Pet 5. 5. 
Likewise, you younger submit yourselves to the elder: yea, all of you submit one to another, and be clothed with humility.  
London: Printed for the Author, 1682.   

TO THE PEOPLE Of ENGLAND, SCOTLAND, and IRELAND.  
UNto You, my fellow Countrymen and Subjects, (or which ought so to be) I, who am not under those capacities of Gifts as some Learned you may meet withal; yet, not meeting with the like Discourse, I now think it convenient to present to public view this small Treatise, which indeed is, The Duty of all good and faithful Subjects, which love to live in Peace, both in Families and Nations: I have therefore here laid down the Duty of Subjects to their Prince, and of Children to Parents, and Servants to Masters; And herein, I am persuaded, lieth a great part of Christiantity; and I am sure, the Peace and Safety of a Nation, and ease to all Governments, both in Nations and Families; for what disquiet is that Family in, where there are ill Servants, or Children! And what Peace hath that Nation, which is full of Rebellious and ill men! Sirs, The weal of a Nation lies in good and quiet Subjects, and to live peacably and quietly, is every man's Duty; therefore, the Apostle (in Heb. 12) enjoins all men to that very duty of Peace and Quietness; Fellow Peace with all men, (says he) and Holiness, without which none shall see God; And therefore, I recommend this Treatise to you, to show you, so far forth as a good Subject and an English man ought to do, not questioning but it will be well accepted by some good Subjects; But, if it meets with any resistance, I shall not think it to be, because what I have here asserted is not Truth; Nevertheless, that person that ill resents it, is not a good Subject, and cannot bear with the Doctrine of Obedience and Subjection either to God or Mam. I am sure here is nothing but what the word of God doth hold forth, and maintain; Therefore I shall be the less concerned at the opposition it may meet with from Disloyal or ill men; but where it meets with a good Subject, and an honest Heart, I fear not but it will be acceptable; And as for all others, I leave it to God and their own Consciences to judge, whether this be not their Duty. And now, my good Brethren, Countrymen, and fellow-Subjects, wherein I am short in stirring you up to the duty herein asserted, make You it up by your own ingenuity, and Loyalty both to God and Man: which that you may do, is the Prayer of  
Your fellow-Subject, C. O.   

ROM. 13. verse 1. Let every Soul be subject to the Higher Powers, for there is no Power but of God: the Powers that be, are ordained of God; or, as the Margin has it, ordered of God.  
BEfore I enter upon the words themselves, I think it not amiss to let you understand what sort of people I am like to meet with, for it is impossible to please all men: peradventure this small Treatise may meet with some discontented Dissenters, rather than fanatics, because I will give it a more sober term than madmen, which, we know, the name implies; Therefore, I will not say, madmen may meet with this; but some dissatisfied Dissenters may meet with it, who, upon the first view of the Text, will be apt to reflect on the Author, and say, that he is a Papist, royalist, Tory, or suchlike; But let them say what they will, they may be sure he is no Dissenter, nor one of those who will neither obey God nor Man; But, if this small Treatisemeet with any such, all that I shall say, is, that word of the Apostle, and one of the greatest of the Apostles, in the verse following my Text, (viz.) Whosoever therefore resisteth the Power, resisteth the Ordinance of God; and they that resist, shall receive to themselves Damnation. And this is all I shall say to such at present; and now I shall fall to the words themselves, wherein are these five things observable: 1st. an Exhortation. 2dly. the persons exhorted. 3dly. the thing exhorted to. 4thly. the persons to whom this duty is due. 5thly. the reasons or argument of the whole. As 1st. the exhortation, and that is, let; 2dly. the persons, and that is, every soul. 3dly. the thing exhorted to, that is, be subject. 4thly. the persons to whom this duty is due, that is, the Higher Powers. 5thly. and lastly, the reason and argument of the whole, for there is no Power but of God: the Powers that be, are ordained of God. Let every soul be subject to the Higher Powers, for there is no Power but of God: the Powers that be, are ordained of God. The Text being thus divided into five branches, or heads, I shall raise these five Doctrines severally from them, and speak something to each; The first Doctrine is, That it is the duty of every Gospel-minister to teach the people to be in due subjection, and not in Rebellion. The 2d. Doctrine is, That it is not only the duty of Ministers so to preach, but of every one so to be in due subjection. The 3d. Doctrine is, That subjection doth become all men. The 4th Doctrine is, That the Higher Powers ought to be submitted unto. The 5th. and last Doctrine is, That God is the great Ordainer of all Powers. I shall treat of these in order, and will begin with the first of them, which is this, That it is the duty of every Gospel-minister to teach people to be in due subjection, and not to sow the seed of Rebellion amongst them; which Doctrine I will handle thus; first, prove the Doctrine by the example of Apostles; Secondly, lay down the reasons of this point; Thirdly, show you the ill consequences of non-subjection; Fourthly and lastly, wind up the Doctrine with the Application. First, I prove the first Doctrine, That it is the duty of every good Minister to teach the people to be in subjection; for which take these Texts of Scripture, with the example of so good an Apostle, and Minister of Jesus, as Paul was. I shall not multiply Texts, but these few, that by the mouth of two or three witnesses every thing may be confirmed; The first Text is, Titus 3. verse 1. Put them in mind to be in subjection to Principalities and Powers, and to obey Magistrates, and to be ready to every good work; which Text doth plainly confirm this Doctrine; as if the Apostle should say, or at leastwise did know, that there would be some Rebellious Ones in the world: Therefore he exhorts them to this Duty, especially pointing at Magistrates; which to obey, he counts a good work; being ready (saith he) to every good work. That is the first Text I shall give you, to clear this point. I need not stand to give more; but however, take one or two more, for the further manifesting this Truth, and this Text is very pertinent to our purpose, 1 Pet. 2. 13. Submit yourselves to every Ordinance of man, for the Lord's sake: whether it be unto the King, as Supreme, or unto Governors, as unto them that are sent by him. The Apostle has this duty two or three times in this Epistle; as, in verse 17. of the same chapter, where he enjoins this duty with the fear of God; saying, Fear God, and honour the King; and then surely there is subjection, or aught to be, to that Person, whom (with the fear of God) we ought to honour. Thus you see how clear this Doctrine is, by the practice of the Apostles; for the Apostles did so preach and teach this Doctrine; and as they saw it was their duty, who did it by Divine Inspiration, then surely it is the duty of Ministers now so to teach; but how few do thus teach, I leave to God and their consciences; For instead of preaching submission to Government, we have such  which preach little else but Rebellion; But farther, one Text more, for the clearing and confirming of this good Truth, because I would have none reflect upon the Author, for laying down every man's duty, and say, he hath taken that in hand which he cannot prove, take Heb. 3. 17. Obey them that rule over you, and submit yourselves. Thus you see this Doctrine clearly proved by the example of the Apostles, who thus taught the people to be subject to those that had Rule and Authority over them, and are not forgetful (as some are) of their duty to Principalities and Powers; and therefore in the words of my Text the Apostle so Preacheth, Let every Soul be subject to the Higher Powers. Thus having proved the Doctrine, by the example of the Apostles who were the immediate Ministers of Christ, and spoke by Divine Authority, and immediate Revelation: I hope none will stand to oppose the Author in this great Truth, which is both for the benefit of themselves and Posterities; the settlement of Affairs, and the troubles they now bring upon themselves. So much for the confirmation of the first Doctrine: I shall now come to the second thing propounded, which is this, Why Ministers ought thus to Preach; The first reason is, because the eyes of the people are much upon their Teachers, and are too apt to suck in ill principles; which is plainly demonstrated by Achitophel, who had no sooner counselled young Absalon to raise Rebellion against his Father David, but presently the poor inconsiderate multitude began to Associate; (But (thanks be to God) the Council of our modern Achitophel being defeated, he is fled;) wherefore I would advise our Ministers not to go this way to work, to raise feuds among their Hearers; but, on the contrary, rather exhort them to Submission and Obedience, to the Fear of God, and to the Honour of the King, and to persuade them from Rebellious Murmur, which is much for their Peace and Advantage; but otherwise, is unavoidable Destruction; that is the first Reason. A second Reason is this. Ministers ought to teach people to obey Man, especially Magistrates; because they do duly teach people, or at leastwise ought so to do, their duty towards God. And as there is a duty towards God, so there is a duty towards Man, and more especially to Government; for they which will not obey man whom they see daily, how shall they obey God, whom they have not seen? Besides, God requires this duty of us, and his word enjoins us to put people in mind of those that Rule over them; this is a second Reason. A third Reason is this. Due subjection to Government, produceth Peace, Safety, to a People and Nation; pray what hath been the ill consequences of of non-submission in most parts, but Destruction, and Ruin both of Families, Towns and Nations, where Prince and People do not agree? But, I know who ought to submit, Servant, or Master; Prince, or People? Reason tells us, that Servants ought to obey, for then surely People ought to submit to their Prince. Therefore the Apostle saith, Servants, obey them that are your own: Masters. So much for the reasons of the Doctrine.  
Now to the third thing propounded, and that is, the ill consequences of the neglect of this duty of thus teaching people their duty of being subject. The ill consequences are these; First, it tends to the disquiet of the people, whose minds are stirred up to Feuds and Animosities one amongst another; for there are some turbulent Preachers abroad, who, instead of preaching Submission, preach contrariwise; instead of preaching from Texts which should humble people, preach from those Texts that tend to nothing but stirring them up to Feuds and Fears, and suggesting into their minds evil things against Government, preaching from Texts which please their own fancies, as Psal. 149. ver. 8. Let us bind their Kings in Chains, and their Princes in Fetters of Iron; and other Texts, as Acts 4. ver. 26. The Kings of the Earth stand up against the Lord and his Christ. These Texts men are too apt to preach from, which are of ill consequence, and tend to nothing but strife, as they handle them. There be many, let them take what Texts they will, they will have a fling at the Government, and incense people with one passage or other; and will be sure to find fault with both Prince and Government, which is of very ill consequence; who, instead of such preaching, ought otherwise to preach, and to preach from such Texts as tend to Peace; as that of the Apostle, which counsels to follow Peace with all men, and Holiness, without which no man shall see God: Instead of railing against Government, should support it, which hath far better consequences in them.  
2dly. The neglect of not teaching people this duty of subjection, but on the contrary to unsettle the minds of people, it hath this ill consequence in it, as, murdering one of another. What were the consequences of our former Contentions in the late Times of Rebellion, but murdering of one another? Pray God keep us from it now, in these our days, and let not Rebellion, that Sin of Witchcraft, be sowed amongst us now, as it was amongst those which our former good Prince had, who took the Government by violence into their own hands; Men which were very ill-minded, that neither would obey God nor Man, but would be all Masters, and no Servants; all Kings, and no Subjects; from which sort of Pretenders to Religion, good Lord deliver us.  
So much for the ill consequences, which was the third thing propounded; Now I come to the 4th. and last thing, which is the Application of this Doctrine, in which I shall do these three things; First, speak to pretended Ministers; Secondly, to young men; Thirdly, to all in general.  
First, to pretended Ministers; If it be so, you are much too blame; and for shame leave off preaching Contention, and preach Peace and Subjection to Government; for God hath called you to this. Besides, the Apostle presseth hard to this duty of Subjection, Rom 13. ver. 5. Wherefore, you must needs be subject; not only for wrath, (as if he should say, not only for fear,) but for conscience-sake. How can you pretend to be Ministers of Christ indeed, when you, instead of preaching Peace, preach Rebellion? or, (as the Apostle saith, Philip. 1. ver. 10.) who preach Christ more out of contention, than sincerity. Sirs, for shame leave off this preaching Christ; for it doth not only hinder your own Liberties, but the Liberties of others, who may and would live in Peace, and sit under their own Vines in safety; since you have so good a Prince to rule over you. But secondly, I will say to you young men, who I would advise to be subject to your Prince; and, as God in his holy word in another sense, sense, Remember your Creator in the days of your youth: As God doth require your youthful submission to himself, so in your youthful days be good Subjects to the Government you live under, and be not led away by ill-minded men. 3dly. and lastly, One word in general, and so I conclude this first Doctrine; Be persuaded to submit to the Government we live under, fear God, and honour the King, and be loving Subjects; Serve him in Love, and not for Fear; in so doing you will be rewarded both of God and Man, and other Nations will admire at your Love and Loyalty to your Prince; Therefore now let us strive to stir one another to fear God, honour the King, and love as Brothers; so shall we live in Peace and Union one with another. So I come now to the second Doctrine, That it is not only the duty of Ministers so to preach, but of people to be in subjection: Lest every soul be in subjection. In the handling this Doctrine, I shall but just hint at some Texts of Scripture, and so pass to the rest of the Doctrines which remain: intending only to prove the Doctrines, because it is the Application of the whole I intent to aim at. For the proof of the second Doctrine, take these Texts; 1 Pet. 5, 6. Wherefore ye younger submit yourselves to the Elder; yea all of you be in subjection one to another. Thus you see the Apostles all preached this duty of subjection and humility one towards another: How much more than ought we to be subject to Authority, and to give unto Caesar that which is Caesar 's; Honour, to whom Honour is due; Fear, to whom fear is due; Fear God, and honour the King; which is but your Duty so to do? So I pass to the third Doctrine, which is this, That subjection becomes all men; for proof whereof take these Texts; Jam. 4. ver. 6. For God resisteth the proud, and giveth grace to the humble. Coloss 2. 18. With all humbleness, of mind. Ephes. 4. 2. With all meek-long suffering, forbearing one another in love. And our Lord Christ saith, (Matt. 23. 12.) He that humbleth himself shall be exalted. So that here we plainly see, that Subjection and Humility are Virtues becoming all men; and now I pass to the fourth Doctrine, Who is that Higher Powers ought to be submitted to? For which take these Texts of Scripture, Matt. 22. 17, 21. & Rom. 13. 7. Render therefore unto all their deuce; Tribute, to whom Tribute is due; Custom, to whom Custom; Fear, unto whom Fear, Honour, unto whom Honour is due. And if you do but cast your eye upon the  place of Scripture, 1 Pet. 2. 17. the Apohle tells you to whom these things are due : Love the Brotherhood; fear God, and honour the King. Thus I have proved the fourth Doctrine, and now I come to the 5th. and last Doctrine, which is this, That God is the great Ordainer of all Powers and Authorities; which if I make appear, (as I question not) surely than these Powers ought to be obeyed; for God doth not give us Princes to Murder, nor Kings to Rebel against; But take these Texts for the proof of the 5th. and last Doctrine, Act. 10. 42. and 13. 48. 1 Cor. 19 14. & 15. 24. Matt. 28. 18. All Power is given unto me in Heaven and in Earth, Matt. 6. 13. Thine is the Kingdom, and the Power. 2 Cor. 4. 7. For we have this Treasure in Earthen Vessels, that the Power might be of God, and not of us. Thus than we see that God is the Author of all Power, and that it is from Him that all Power and Authority is; He than that will not obey the Authority that God hath set over him, doth not obey God. Thus I have proved all the five Doctrines; now we come to the Application, which take as followeth; The first Use we make of these Doctrines, shall be of Examination, and Characters of a good or bad Subject; The second Use shall be the motives to press you to the duty of Subjection; The third Use shall be of Reprehension and Reproof. The first Use is of Examination: Is it so as we have heard, that every soul ought to be in subjection to the Higher Powers? Then let us examine ourselves, whether we are good Subjects, yea, or no; which if we be, we are under these Characters; First, He that is a good Subject, doth not only fear God, but honours and loves his King, and will not see Him abused, nor will do Him any hurt. This was the Case of David; though he might have destroyed his Lord, he would not; saying, How dare I do the Lord's Anointed any harm? 1 Sam. 26. 23. For the Lord delivered him into my hand, but I would not stretch forth my hand against the Lord's Anointed. This is the first Character of a good Subject.  
The second is this: A good Subject does not only love his Prince, but will lay down his Life for his Prince, and stand by him in all straits, and will hate his Enemies. See what Subjects David had, when he was forced to fly from Rebellious Absalon: here is the Trial and Love of a good Subject. See 2 Sam. 15. ver. 30. And David went up by the ascent of Mount Olivet, and wept as he went up, and had his head covered; and all the people that were with him covered every man his head, and went up, weeping as they went up. Here, Sirs, you see true Subjects will not leave their Prince in straits, but will rather suffer with him, weep with him, live with him, and die with him.  
The third Character is: A good Subject will not only live and die with him, but will, to the uttermost of his endeavour, destroy the King's Enemies, and lay out his Life, his Estate, and his All, for his Lord and Prince. Do but see how they came to the King to tell him of his Enemies; see 2 Sam. 15. 31. And they told David, Achitophel is amongst the Conspirators. Sam. 16. 15, 16. This is the third Character.  
The fourth Character is this: A good Subject is of a good and willing nature, ready to bring, and run with good Tidings to the King. Do but see what good Subjects David had in his straits, when his Rebellious Son, (as some  would do) even pursued him to death: No sooner Joab, like a good Subject as he was, had destroyed the King's Enemies, but they ran to bear the King Tidings, 2 Sam. 18. 19 and almost to the end of that Chapter, you may see how ready they ran to bear the King Tidings; ver. 19 tells us to this effect: Then said Himaaz the son of Zadock, Let me now run and bear the King tidings how the Lord hath avenged him of his enemies; And again (in ver. 22.) he saith, I pray thee let me run after Cushi; Nay, when Joab denied, yet he (ver. 23.) presses one to persuade him, and saith, But however let me run; and Joab said unto him Run: From whence it is worth observing, that a good Subject will not take any repulse, but will, and is always willing to bring his Prince good Tidings. At the close of this Chapter we do not only see their willingness, but the care they had of their message to the King, for fear of displeasing or grieving him; Therefore Cushi, when the King asked him, (ver. 29.) Is the young man safe? he, to mitigate the King's grief, answers him prudently, and with great care, (putting him in mind of his Enemies) and makes him this reply, The enemies of my Lord the King, and all that rise up against thee to do thee hurt, be as the young man is. Thus now we see not only the willingness of a good Subject running to bring the King Tidings, But also the care and tenderness they have of him. This is the fourth Character.  
I now come to the fifth Character of a good Subject, which is the last I shall give at this time: A good Subject is troubled and grieved at the Exilement of his Prince, and will not be satisfied till he is returned to his Throne; Nay, a good Subjects voice, as the voice of Israel, (1 Sam. 18. 19) We will have a King to reign ever us; they were not satisfied till they had a King to submit to, and they are not willing to part with him, much less than would they murder him; No, but on the contrary would mourn for their King's Exilement, 2 Sam. 19 24, 30. And Mephibosheth the son of Saul came to meet the King, and had neither dressed his feet, nor trimmed his beard, nor washed his , from the day the King departed, until the day he came again in peace. Thus you see how a good Subject doth sit in a disconsolate condition while his Prince is in Exilement; and is not only thus sad for his Exilement, but will rejoice at his return: see ver. 30. where he uttereth these words, Yet let him take all, forasmuch as my Lord the King is come again in peace unto his own house. These are the Characters of a good Subject; Therefore let us examine ourselves which of us loves our Prince as these did.  
So much for the Characters of good Subjects. I come now to the Characters of a bad Subject, Therefore, because he cannot be called a Subject that is Rebellious, I will put it into these terms, The Characters of the King's Enemies.  
He is an Enemy to the King and Government he lives under, that, like Shimei, curses the King, and taketh advantage to do it when the King is in straits. Do but see that wicked Enemy of the King, when he saw his Lord forced to leave his own house, goes and curseth him, and reviles him, 2 Sam. 16. 5, etc. And thus said Shimei when he cursed, Come out thou bloody man, thou man of Belial; and in the 8th. verse, he tells the King, Thou art a bloody man: So that you may see what the King's Enemies will do, when they see their King in straits.  
I come now to the second Character of an Enemy to the King, which is this; They will not only be Enemies to the King, but all that belongs to him. Do but see how they chased this present Prince from his Father's house, and made him fly to an Oak for refuge, and sought his Life too if they could have found him, for his Fathers would not do, as late experience hath made manifest to us, whom God preserve from the hands of such Enemies. But take Scripture for this Character, that they hate not only the King, but his Friends; for I am resolved to say nothing but what experience and Scripture makes appear; see 2 Sam. 17. 12. it is Hushai's Counsel to defeat Achitophel; but how ready we see the King's Enemies are to hearken to it : So shall we come upon him in some place where he shall be found, and we will light upon him as the dew falleth on the ground; and of him and all that are with him there shall not be left so much as one man. Now see what the King's Enemies reply to this; And all the men of Israel said, The counsel of Hushai is better than the counsel of Achitophel. Thus you see how ready they are to take counsel against the King; so we end with the second Character of an Enemy to the King.  
The third and last Character is this: He that is an Enemy to the King, will not stick to abuse him, as we have heard already; but would, like that wicked Enemy, slay him at once; see 1 Sam. 26. 8. Then said Abishai to David, God hath delivered thine Enemy into thine hand this day: Now therefore let me smite him, I pray thee, with this Spear, even to the ground, at once, and I will not smite him the second time; But David, like a good Subject, said, Destroy him not; But this Murdering King-killing Enemy pretends Religion for his work, and tells David, The Lord hath delivered him into thine hand, and calls him David's Enemy, to heighten his hatred against him. Thus you see men that are Enemies to the King, will rather than miss of their intent, do any thing; and they have Religion for a Cloak and Hoodwink for their Violency; and therefore saith he, The Lord hath delivered him into thine hand, therefore, I pray thee, let me slay him. Thus I have done with the Characters of those black Enemies to Kings and Governments, and shall say no more but these words of David, Can any man smite the Lords Anointed and be guiltless? This is the first Use, which is a Use of Examination, and Characters of a good or bad Subject: I now come to the second use, which is of those motives I promised to give you to press you to the duty here enjoined; The first motive is this: Consider, that Subjection is commanded and required of you, both by the Law of God and Man; Besides, look and see what Rebellion has done; It has murdered a good Prince already; therefore when your Ancestors have been Disloyal, be you the more Dutiful, and part not with one grain of your Loyalty; Consider, what becomes of Rebellious men, but Death and Destruction; be not of those whom the Apostle speaks of, 2 Pet. 2. 10. That walk after the Flesh, in the Lust of Uncleanness; despisers of Government; Pernicious are they; they are afraid to speak evil of Dignities. What a sad thing is this! And what an age we live in, when there needs so much Loyalty and Love! Therefore be persuaded to love God and honour the King, and be not of a Rebellious mind, but be of the mind of those in 2 Sam. 16. 15, 16. These were men of a good and loving nature to their Prince, and were ready at all turns to serve him. And therefore be persuaded to be of those that will lay down their Lives and Estates for the King.  
Consider what Rebellious persons bring upon themselves; nothing but Death and Destruction at one time, or place, or other. You may read how Absalon was caught up by the hair of the head for his Rebellion. Sirs, God hates Rebellion, and Rebellion is worse than the Sin of Witchcraft; it breeds nothing but Destruction; Therefore be persuaded to this your duty, seeing God calls for it from you.  
Thirdly▪ The third motive is this, and that is to you young men. Learn to know your Prince; for as there is a duty to a Parent due from you, so there is a Duty and Allegiance to your Prince; and I hope I may say, that there is not One in Ten thousand in England, Scotland or Ireland, but what are loving Subjects; If not, I wish they were known; for it is a shame to England to have a bad Subject, since they have so good a Prince, who loves to see his People in Peace and Quiet; for herein lies all our happiness, that we can say in reality what others did say feignedly to Absalon, God Save the King.  
The third and last Use is a Use of Reprehension and Reproof to those that dare be so bold as to be Disloyal, and speak against Government; I dare be bold to tell ye, You deserve death here, if you have it not hereafter; Therefore I shall close with the words of the Apostle, and then let any be bold if they dare; which words are these, Rom. 13. 2. Whosoever therefore resisteth the Power, resisteth the Ordinonce of God: and they that resist, shall receive to themselves Damnation.  
FINIS.