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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A62275	A sermon preached at Reading, Feb. 25, 1672, at the assizes there holden for the county of Berks, before the Right Honourable Sir Edward Turner, Knight ... and Sir Edward Thurland, Knight ... by Joseph Sayer ...	Sayer, Joseph, 1630 or 31-1693.	1673 (1673)	Wing S797; ESTC R7938	19,707	42

Argument is taken from the evil of punishment that is incurr'd by disobeying They that resist shall receive to themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 13.2 judgment or as we render it damnation i. e. according to the ordinary course of Gods Providence they shall receive some grievous punishment here in this World Prov. 17.11.24.22 A cruel Messenger shall be sent against them and their destruction shall come suddainly God for the most part being more quick and more severe in revenging those Injuries and Indignities that are offered to his Deputies his Lieutenants his Vicegerents here on earth than those greater and more hainous crimes that are committed more immediately against Himself He has declared it to be his will Deut. 17.12 13. that if any man will do presumptuously and will not hearken to the Priest and to the Judge that man shall die and so evil shall be put away from Israel and so the people shall hear and fear and do no more presumptuously We now live in an Age when 't is scarce thought to be a sin not to hearken to the Judge or to the Priest but you see how God accounts it and what provision he has made for such sinners even temporal destruction that man shall die i e. he ought to be put to death And since God has declared it to be sin he that dies in it without repentance shall in the world to come suffer death everlasting that 's the full import of the phrase They shall receive to themselves damnation An instance whereof we have in Corah and his Complices who for their stubborn and seditious carriage towards Moses and Aaron Num. 16.30 Psal 55.15 went down quick into Hell 5. A fifth Argument is taken from the end for which Magistracy was ordained viz. the benefit of Humane Society the good of all Mankind that by an equal distribution of rewards and punishments Peace may be preserved Mens rights defended Religion protected Vertue incouraged and Vice supprest This is what 's contained in the two Verses next immediately preceding my Text Now from all these several reasons we have here the Apostles conclusion in my Text That Subjection to Authority is the Christians Duty All these things considered we must needs be subject 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a necessity of being subject The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifies to be subordinate It extends both to the State of Subjection and to the exercise of the Subjects Duty as St. Chrysostom well observes And as to Duty it includes whatsoever Duty or Service may be challenged by Superiours at the hands of Inferiours It is required that we observe the order wherein God has set us and that we walk orderly that we keep to the station of Subjects and that we do as does belong to Subjects But to speak more distinctly these particular Duties are included in this general In the first place 1. Being a Subject to keep the rank of a Subject to be content with our own station cheerfully to submit our selves to that state and condition of life to which God in his good pleasure has designed and appointed us Phil. 4 11. I have learnt says holy Paul in whatsoever estate I am therewith to be content 1 Cor. 7. And Let every man abide in that calling wherein he is called with God says the same Apostle two or three times in one Chapter The better to understand his meaning there you may do well to observe that the Corinthians 1 Cor. 1.3 being as yet but Carnal as the Apostle tells them having generally more of the Flesh than of the Spirit more of lgnorance and Corruption than of Grace and Knowledge mistook their Christian Calling to be an exemption from the Duties of other Callings as if their Liberty in Christ Jesus had cancelled all precedent Obligations both of nature and voluntary agreement 'T is that which I intimated before in the entrance of this Discourse The Husband would put away his Wife the Wife reject her Husband Children disrespect their Parents Servants disregard their Masters and themselves become too masterly In a word all persons of what rank or condition soever were apt to break the bonds of those relations in which they stood obliged one to another all under this pretence and on this ground that Christ by the introduction of his Gospel and their reception of it had made them free Now in this passage the holy Apostle St. Paul does designedly correct this errour principally indeed and as the present Argument led him in the particular of Marriage but with a further and more universal extent to all states and conditions of life The sum of what he says is this that they who are any way related unto others notwithstanding that they are Christians must still own their relations and continue to perform all Offices suitable though the persons to whom they bear those relations are meer Pagans Infidels Heathens and Unbelievers The Wife must be contented with the condition of a Wife and as a Wife she must behave her self to her Husband though an Infidel The Servant must content himself with the condition of a Servant and as a Servant must behave himself towards his Master though an Unbeliever And in like manner a Subject must content himself with the condition of a Subject and as a Subject must behave himself towards his Sovereign though a Pagan though a Tyrant though a Persecutor the relation which they had to Christ being not designed to weaken and make void but to strengthen those relations in which they stood obliged one to another whether natural or induced by contract and agreement The general Rule to this purpose he conceives in form of an Exhortation That every person whatsoever notwithstanding that relation which he bears to Christ and the freedom which he has by him should abide in that station wherein God has placed him keep himself within the bounds and limits thereof and with a quiet and religious care cheerfully and contentedly undergo the Duties that pertain thereto 1 Cor. 7.17 In few words As God has distributed to every man and as he has called every man so let him walk And for fear lest his Exhortation to this purpose being unsuitable to what they were very much inclined to might be less heeded than 't was necessary it should that he might recommend it so much the more both to their observation and practice he does inforce it a second time 1 Cor. 7.20 Let every man abide in the same calling wherein he is called And again once more Brethren let every man wherein he is called therein abide with God 1 Cor. 7.24 This the Learned and most Judicious Dr. Sanderson has observed to be the scope and drift of the place and the design of all these several Instructions Precepts or Exhortations You have the like Precept from the Apostle elsewhere Study to be quiet and meddle with your own business

A SERMON Preached at Reading Feb. 25. 1672. AT THE ASSIZES There holden for the County of BERKS Before the Right Honourable Sir EDWARD TVRNER Knight and Baronet Lord Chief Baron And Sir EDWARD THURLAND Knight One of the Barons of His Majesties Court of Exchequer By JOSEPH SAYER B. D. Rector of NEWBVRY LONDON Printed for Henry Brome at the Gun at the west-West-end of St. Pauls MDCLXXIII Rom. 13. part of the 5th Verse Wherefore ye must needs be Subject IT was not without great cause that the first Preachers of the Gospel viz. the blessed Apostles did insist so very much upon and did press with so much earnestness the Inferiours duty to his Superiour For they having preached a liberty in Christ Jesus some licentious Spirits began thereupon to think themselves free from all acts of service and obedience to their Governours thus abusing their Christian freedom to the great scandal and reproach of the Christian Faith by making it a pretence for the flesh Hence the Apostle St. Peter gives a large Exhortation in these words 1 Pet. 2.12 13 14 15 16. Submit your selves to every Ordinance of man for the Lords sake whether it be to the King as Supreme or unto Governours as unto them that are sent by him for the punishment of evil doers and for the praise of them that do well that in so doing you may have your conversation honest among the Gentiles that whereas they speak evil of you as of evil doers they may by your good works which they shall see glorifie God in the day of visitation For so is the will of God that by well-doing you may put to silence the ignorance of foolish men As free and not using your liberty for a cloak of maliciousness but as the servants of God In which words the Apostle plainly insinuates that there is no such inconsistency between the Magistrates Authority and our Christian Liberty as some might think there was That they might yea and ought to maintain the one and yet withal submit to the other That it were a shameful abuse of our Liberty and a very great dishonour to our Christian Profession under pretence of being Christians to refuse to do the duty of Subjects That Christ meant not to erect a Kingdom that should destroy or but disturb the Kingdoms of this World but to confirm them rather by injoyning Obedience upon stricter obligations and severer penalties than were formerly thought of such as are the declared will and pleasure of Almighty God under the penalty of his eternal wrath and damnation That the Liberty to which he calls the Subjects of his spiritual Kingdom is a Liberty like his Kingdom 't is a spiritual not a sensual freedom 't is a freedom to serve God not a freedom from the service of men That Christians as being all spiritual Kings are to rule over their own lusts and not live according to their lusts denying Subjection and Obedience unto Temporal Princes for that were to make their Liberty become a cloak for their maliciousness or their covetousness or licentiousness And as the Apostle St. Peter so his dear Brother this most blessed Apostle St. Paul not only charges it on his son Titus that he should put men in mind to be subject to Principalities and Powers and to obey Magistrates Tit. 3.1 but he does it also himself in this Chapter Rom. 13.1 Let every soul be subject to the Higher Powers And not only minds them of their duty but presses it with such variety of Arguments that in the whole Book of God there is scarcely any one duty that is prest with so much instance and importunity as this is Which does argue both the great necessity of the thing and our averseness thereunto that by Nature i. e. Nature corrupted we can brook no Government for who is willing to be ruled and yet bear it we must a necessity is laid upon us we must needs be subject and that for these reasons Because 1. If we respect the Original Fountain or Efficient Cause of Government it has God for its Author That 's the Apostles first Argument for Subjection and Obedience to all Humane Authority taken from the Author Founder Instituter and Ordainer of such Authority Rom. 13.1 There is no Power but of God The person ruling may be sometimes such a one as that we cannot say he is of God God by his Prophet Hosea does complain of some Rulers They are set up Hos 8.4 but not by me their way of coming to the Government is by such means as God prohibits And the use of the Power may be as bad as the coming by it as in King Jeroboam who abused his Authority in making Israel to sin 1 Kin. 14.16 14.16 But the Power it self is always of God and he that comes to it lawfully is sent of God and therefore to such we must needs be subject For shan't we own that Power that has God for its Author Rom. 13.4 Magistracy is the Ordinance of God Magistrates are the Ministers of God therefore it is our duty to be subject to it and them This is the Apostles first Argument for Subjection and Obedience to Authority taken from the Author of it 2. A second Argument is taken from the advantage and comeliness of order whence God himself has his Title 1 Cor. 14.33 40. He is the God of order He is the Author not of confusion but of peace And he has declared it to be his will that all things be done decently and according to order which is the beauty of Nature the ornament of Art and the harmony of the World without which it can no more subsist than the body can without a due temperament of the humours Now the Powers that be Rom. 13.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ordained of God God has ordered them as they are He has not only ordained them i. e. instituted and appointed them as we commonly understand the word but by him they are set in order and disposed into several ranks as it more properly signifies He sets up Kings in the highest place giving them the Supremacy and under them he sets up Judges Governours 1 Pet. 2.13 and subordinate Officers to facilitate that work by the assistance of many which would otherwise prove too heavy for any one mans undertaking 3. A third Argument is taken from the evil of sin that is contracted by disobeying Not to obey the Power is to sin against Almighty God 'T is a violation of the Command of the Supreme Law-giver Whosoever resisteth the Power Rom. 13.2 resisteth the Ordinance of God In opposing the one he rebels against the other He is a Rebel against God that rises up against his Prince or makes any opposition to the Governours that are sent by him The confederacy of Corah and his Complices against Moses and Aaron Num. 16.11 is called a gathering of themselves together against the Lord. 4. A fourth