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.  
LONDON, Printed, and Sold, by Randolph Taylor 〈◊〉 stationers-hall. 1685.   

AN ADVERTISEMENT TO THE READER.  
THis plain Sermon Preached to a Country Congregation, without any design of making it public, was drawn from me by the Clamours of some People against it, and the Aspersions they cast upon me for it. The Occasion of Preaching it was this; when I first heard the news of the late Rebels in the West, I thought it my Duty to put my Parishioners in mind of their Duty to the King, and to endeavour to confirm them in their Loyalty against all such Temptations as they might (probably) meet with from evil minded men. To that end, I preached the greatest part of what is here Printed the next Lord's day, hoping that it might do good, and being Confident that it would not give the least offence, because I had more than once upon some Occasion or other, either in Preaching or Catechising, delivered the same things for substance, and offended no body by it. But within two days after, I was told that some of my Parishioners had said. I had made a bad Sermon the Sunday before, a Sermon that had little of the Gospel in it; but why they thought so or what they faulted, or who those wise men were, I could not learn from him that told it me: And the next day there was a Report brought to my House, from a Village seven miles distant, That I had Preached the best and greatest part of my Parishioners out of the Church. This great lie I could not but wonder at, and being told that it was one of my own Parish that brought it thither, and had (probably) carried it further, it was some trouble to me. And upon second thought I resolved to Preach the same Sermon again (as near as I could in the very same words) the next Lord's day, presuming that some of the more ignorant sort of People had misunderstood my words, or that there was great need of inculating the same things to prevent (if it were possible) the rising of any Seditious or Rebellious thoughts in any of them, or to suppress them, if they were already risin, which some Stories that were scattered abrord the Country, and were but to easily believed by the common sort, did make me afraid of. Accordingly I did so, adding in the close some few things upon the same Subject. But before that work was ended, I was informed that I was become the talk of the County, and enquiring upon what account, I heard it was for preaching Popery; and it was said by many, that I was turning Papist, if not turned; and it was added that I had great Correspondence with a Gentleman of the Popish Religion in my Parish, sent him News and received News from him daily (though I had not seen nor heard from him in several Months, and he was at that time (as I was informed) in Warwickshire) and it was said in a Popish house not three-miles from me, That I had Preached that the Pope was Supreme Head of the Church. How I resented these slanderous Stories, the Reader may easily guests. That in a Parish where I had lived several years, and taken no little pains, Preaching and Catechising Constantly every Lord's day, and sometimes on other days; when I had wronged none but obliged all so far as in me lay; where I had not been exact in requiring my deuce, nor vexed any with Law Suits, how obnoctious soever they were to them; where I had spent almost all I had received in Hospitality and Charity; where I had forgiven many wrongs, and sometimes so past them by, as not once to mention them to those that did them, leaving them wholly to the Reproofs of their on Consciences; and it short where I deserved not the least ill will (as many will bear me witness) for which I must for ever glory to God, and I speak it not out of a humour of boasting, but as constrained to it, to convince my slanderers of the greatness of their sin; That in such a Parish (I say) I should find any so blockishly ignorant in matters of Religion, so heedlss and inconsiderate as to call that Popery which was downright against it; or so ill affected towards me as to raise and spread abroad such slanderous Reports against me, at such a time, and when they could not but know, that if the Rebels had been able to have brought their forces amongst us, the Reports would have exposed me to their Fury, and in all probability have cost me my life, if they could have gotten me into their Hands; or that they should be so ill affected towards the King (when I am sure they had been taught better) as for his sake to Persecute me thus with their Tongues, all this I believe the Readerr will think was no light Affliction to me. And yet this was not all, for as I had reason to believe that I had lost all my labour of Love with many of them, and saw them in the ready way to lose their own Souls; so by what I heard from some of my Reverend Brethren concerning the Carriage of the people towards them, I saw plainly that the Enemies of our Religion would draw no small Advantage from their Humour and Do, and that they were taking a direct Course to deprive themselves of that Religion they seem so fond of. But how sadly soever I resented all this, and more than this, I resolved to keep my Resentments to myself, and never to declare them to any; and had done so, I beileve, if it had not come into my thoughts, that my seeming unconcernedness might be interpreted to my prejudice, and made an Argument against me that I was indeed very much inclined towards Popery. Having therefore changed my Resolution, and begun to unbosom to myself to some of my Friends, they told not that the best, if not the only way (the Report being carried so far) to wipe of those Aspersions, and to make the slanderers ashamed, was to Print my Sermon. This Advice (though not approved at first) I resolved at length to follow, upon these Confederations; That I was concerned to wipe them of, if I desired to do any good in the Country, the name of a Papist being no less hated by the generality then that of the Devil, and becoming every day more odious to them by the Stories that go about (with how much truth I know not) of the threatening Speeches and insolent Actions of some of them. That the Sermon, plain at it is, contains wholesome instructions, and may do some good, with God's blessing, both among Protestants and Papists; for that some of both sorts will read it, who have read nothing else upon this Subject, I am very Confident. That some who are too apt to slander the Clergy may be restrained in some measure from it by what is here accounted for, and others may become less forward to entertain any ill stories that are raised concerning them. These and some other Reasons induced me to publish it, and to put my Name to it, though I had formerly resolved that my Name should never be put to any book. I have only one thing more to say as to this matter, viz. That I have Printed nothing but what I Preached, from the beginning to the end of the third particular concerning the Persons commanded to be subject; and have left out nothing material, only some words here and there which I used in speaking to explain my meaning, and make it more easy to be understood by ignorant people; and that the close is a little of another Sermon Preached afterwards upon the latter part of the verse, for I continued to preach upon the same Subject, till the news came that the Rebels were vanquished,  
And now if this fall into the Hands of any of my Reverend Brethren of the Clergy, I would desire them to consider with me how much we are concerned to take heed to ourselves, and to our Doctrine, in these Times; to Arm ourselves with Courage against all the ill Usage we are like to meet with, both from those who are yet our own people, and from those that are not; to unite all together in Love, to defend against all adversaries our Common Interest, I mean not our small Revenues, Reputations and the like, though these are not to be slighted, but I mean our most Holy Religion, and the Laws of that best of Churches to which we do belong, to implore God's mercy daily towards our People, and beg Pardon from him for their Abuse of the Gospel, and their vile treating of us its unworthy Ministers: And earnestly to beseech him to kindle and maintain in our hearts such a fervent Love to their Souls, which Christ has redeemed with his most precious blood, that no discouragement we may receive from any may be of force to render us careless of them, and make us cease to labour with all our might for their everlasting Salvation. Amen.  
From Mounstow the 20th. of July 1685.   

A Plain SERMON Preached to a Country Congregation In the beginning of the late REBELLION IN THE WEST, etc.  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 Particulars.  
1. By the Higher Powers we must understand Human Earthly Powers. Such as are ordained of God for the Government of the World, and under God, take care of the Public 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 Acknowledgement 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 Government 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. Judas 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 Dominion [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 unfiting for them to be Subject, or to pay Tribute to the Roman Emperors; And therefore as they did several times Rebel, for they did always watch for opportunities 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 Ruler over them, but Christ, and as they were his Servants 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 Society, and so scandalous to the Christian Profession, that they thought they could not too often caution Christians against it, or bestow too black a Character upon them that taught it. And yet notwithstanding 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 acknowledge 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 Christian 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 Violenee and Confusion both among them and us. In short, the Liberty they talk of is so far from being Christian Liberty, that it is Antichristian Lawlessness, 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 Christ's Servants, we shall be as truly the King's Subjects, and faithfully perform the Duties of such, because Christ hath so commanded us.  
2. By the Higher Powers you are not to understand any thing distinct from the Persons in Power, but the Persons in Power themselves. This is evident from the Context; for the Higher Powers in the Text are no other than 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, etc. 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 Principality and Powers mentioned, are certainly the the Princes and Men in Power, which should permute Christ's Disciples for their Faith) and because 'tis thus used frequently in Human Authors, as might easily be showed 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 Chimaera 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 asunder; 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 Authority too. The King of Syria that commanded his Captains, to sight neither with small nor great, 
1 King. ult. v. 31. 2 Sam. 17.1, 2. 1 Sam. 24.4.  but against Ahab did bid them fight against the King of Israel. And Achitophel's Counsel was not only against 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 inseparable. 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 distinguish betwixt the Power and the Person, but could Arm the Authority or Power against the Person that bore it. For so in the late damnable Rebellion; the Commons that raised it, did pretend the King's 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 Achitophel's, framed on purpose to overturn all settled Goverments, and to bring Confusion and destruction upon all Human Society. Against which our Laws have since very well provided, requiring all persons admitted to Offices and Places of trust to abjure, or renounce upon Oath, the Traitorous position of taking Arms by the King's Authority against his Person. Indeed 'tis hard to imagine that any rational People should ever entertain such a Traitorous 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 God's permission) and what power he has over men, even wise men in worldly 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 senseless 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 understand 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 Country, 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 concerned only to command their own Subjects, and their Subjects are concerned to obey them only: And let them see to the Practice 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 commanded us to Serve several Masters of different interest and designs, nay he has forbidden it, in that he has set One over us, and commanded us to be subject unto him. And this is the more to be remembered by us, because of the Pope's claim, what Power and Authority not only over us, but over those Powers also, which are set over us, by Almighty God. Believe 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 lose 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 cannot 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. Paul's meaning, 1 Pet. 2.13. where both these are expressed, and we are told, that we must Submit to the King, as Supreme in his Kingdom, and to Governors, 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 Supreme Magistrate carries this in it; Authority 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 every thing that is to be done for the welfare of his Kingdom? Surely not. He must make use of others 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 subject to him; if we resist them we resist him. And this directly opposes that Traitorous 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 themselves against the King's Commissioners? do they not oppose those that Act by his Authority? And can they be resisted, and he not be resisted, his Authority not violated? This is as much as to say, I strike at a man's 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 Apostles 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 King's Ministers are higher than we, and therefore we are to be subject to them (as has been said) but the King is higher than 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 under 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 join 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 Parliament did) resist the King, and require your Assistance 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, than 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 rendered 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 show 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, besides the Crown's coming to him by a long lawful lineal Descent, His Right thereunto has been publicly owned by the three Estates of the Kingdom, Assembled 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 lawful 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 preservation and protection we do daily pray) and those that are in Authority under him, are the Higher Powers whom the Apostle enjoins 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 Religion; 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 unadvisedly; 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 Emperor when this Epistle was written, was unworthy of it, for by the consent of all Writers, he was a mere Monster, a most filthy and cruel Tyrant; and yet the Apostle charged Christians to be subject to him. And this Observation I have made, because at this time some ignorant people, or worse than 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 Authority under him were so far from being of the Christian Religion, that they were bloody persecutors of it; and yet it was the Duty of Christians then to be subject to them, and they were so really and hearty. 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 every Soul be subject or let every Soul subject himself to the Higher Powers; for so the words may be rendered, we should subject ourselves 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 indifferent, nor Counsel merely as of a thing expedient; 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 subject, there is a necessity laid upon us, we are under a Comamnd and an Indispensible obligation to be so, not only for wrath, but  Conscience sake. Now the word, which we translate, to be subject, seems to me to be of large signification, and to comprehend 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 chiefest.  
1. There must be a subjection of the soul to them so far as to entertain a reverend 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 God's Authority, and his Sword of Justice, and Vengeance 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 sense 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 Reverend esteem of his Place, Dignity and Authority, as makes us to subject ourselves 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 advance 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 Commandment enjoins 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 wicked men, who though they yield outward Subjection to the Higher Powers, do yet in their hearts contemn them. These are not Christ's 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 Devil.  
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 Reverence 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 ordinary 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, showing 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 remembered, because it shows that it is not unlawful only to use unjust Reproaches, but even to speak reproachfully 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 honourably of them. We are too bold when we make them the Subjects of our common Discourses, too saucy when we presume to censure their Actions, and we take too much upon us, when we pretend to fathom the Depth of their Policies, and to condemn the wisdom of their proceed. 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 gins, 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 than the Angels of God dare to do: and if you have any regard to what St. Peter and St. Judas 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. Judas.  
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. Whatsoever they require and enjoin, if we can do it without sinning against God (whose Power is greater than theirs) we must do it. I say we must do it, because when the Laws may be obeyed without sin, our disobedience is a sin, and our suffering the penalty doth not remove the sin, nor free us from the Judgement of God. And this I have said, to show you the ill use that is commonly made of a Distinction currant among us, of Active and Passive Obedience, 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 Almighty God the Supreme Ruler and Governor of the World, when he gave Laws to mankind, did not intent that they should break them and die; 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 public 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 benefitted by the Laws, or made miserable, it cannot be thought that the Law is satisfied in its main Intention, when the Subject is punished for the breach of it. It is very true, that when any Law is contrary 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 choosing 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, Tributes and Customs according as the Laws do require. When the Question was proposed to our blessed Saviour by some Jews, whether it were lawful to pay Tribute to Caesar or not? He answered, Render unto Caesar the things that are Caesar's, Math. 22.21. Customs and Tributes are Caesar's, therefore Caesar must have them. And the Apostle here mentions it as an Instance of our subjection to the Higher Powers. That we pay them Tribute, vers. 7. Render to all their Deuce, 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 Protection, 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 public good. King's cannot do all things themselves, 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 Persons 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are to assist their Prince with their bodies 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 God's appointment, as his Ministers; 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 ourselves; and if we do so, we are sure of a sufficient reward for our patiented submission; but if we resist them, the Apostle 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 acceptable 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 threatened not, but committed himself [or his cause] to him that judgeth 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, killed and tormented, spoilt of their goods, and every way most dispightfully used; but also professing 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 Powers, they ought to be looked upon as wretched Apostates from one of the most considerable points of the Christian Doctrine; as the maintainers of one of the most pernicious and damnable Heresies that ever was brought into the world. Now in the practice of these Duties does our subjection to the Higher Powers mainly consist and show itself; 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 show 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 brutish; not merely Passive, but in all lawful things Active, but it matters 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 concerning the subjection or obedience of Servants to their Masters, Eph. 6.6.7. and Colos. 3.23. being applicable with advantage to the subjection of all Inferiors to the Higher Powers. That which I think myself concerned to note is, That all Persons without exception of any, aught to be subject to the Higher Powers: Let every Soul (saith the Apostle) an expression 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 itself, every Soul, the Apostles 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, etc. seem to be used on purpose to direct every one that is not a Higher Power, or Ruder, to take the precept as given 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 themselves, 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 Authority under him, and submitted himself to it without pleading any exemption. For thus he answered Pilate when he spoke to him of his Power, Thou couldst 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 Caesar's Judgement 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 die, 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 Emperor was a privilege 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 chief Governor thereof. 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 be'st an Apostle, or an Evangelist, or a Prophet; for this obedience to be sure will not destroy thy piety. And if we may believe a Bishop of the Roman Church of late years, as we reasonably may, other ancient Fathers as Euthymius, Theodoret, Theophylact, etc. 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 delivering to men the truly Ancient, Catholic, and Apostolic Doctrine: Let no Papist boast of their Loyal Principles or Practices, or charge any Protestants with Seditions and Traitorous Doctrines; with disloyal, Treasonable, and Rebellious Practices, as confidently as if they themselves were innocent; 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 Rebellious Principle, no Doctrines destructive to Government entertained and asserted by any called Protestants, but the same have been asserted and taught by some Bishops of Rome and their Adherents. But thanks be to God that the Church of England can be charged with no such mischievous and damnable Doctrines; whose Doctrine I am sure I have now taught you, and as I do steadfastly believe it to he the Doctrine of Christ and his Apostles, so I doubt not, but by God's 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 unhappy circumstances that this Kingdom is at present under.  
And now to conclude this Discourse in as few words as may be. Not to trouble you with Complaints of the little Sense 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 consider 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 endure 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 Christ's 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 Powers 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 Practice? and can you be ignorant of, or will you reject the truths now delivered 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 sense upon his words but this, that it is God that makes Kings, and not men; That whatever they are as to their Personal Qualifications, Abilitys for Government, or Religion, they have their Authority from God, and are his Ministers? And if this be his meaning, have we not good reason to believe, that if we despise 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 Judgement 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 Authority in them for the Government of the world? Are we yet to learn what the miserable Ends of Seditious, traitorous 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 whisper of every Achitophel, 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 ourselves by overturning the, Present Government, as to resolve to endure all the miseries of War, and to march through a Sea of Blood for the compassing 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, than 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 Koran? 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 die for it, such fools, that we think it madness to follow their Example? Have we been reproaching the Church of Rome, for so many years, (and that justly) with their Traitorous and Rebellious Principles and Practices, 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 Profession 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 preservation by the worst practices 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 despising 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, show ourselves 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 ourselves, by our abuse of the Gospel, and all those Excellent means of Piety and Virtue which we partake of in it. Let us fear the Lord, and the King, and not meddle with them that are given to change; And being steadfastly persuaded, that Almighty God is King over all, that He standeth in the Congregation of the Mighty, and is Judge among the Gods; that he will not only execute Judgement in another world, but doth Govern this, and consequently will either Protect us from Violence and Persecution, or crown our Patience and avenge our Cause; let us always show ourselves good Christians by being Loyal Subjects: And to the constant Practice of all that hath been now taught, let us add our daily 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 deserve 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 Practice of true Christian Loyalty, and we be so likewise by his constant and effectual Care to maintain and promote the true Profession and Practice of Religion, and the welfare of the Church of God. Amen.  
FINIS.