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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
power_n	king_n	ordinance_n	resist_v	5,553	5	9.4425	5	true

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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

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-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

of all Religion Justice and Charity Now in all these several instances we are obliged to yi●ld Obedience though secured from any penalty that might ensue upon our not obeying The addition of a penalty to the preceptive part of the Law being to extort Obedience from the careless and unconscionable the good man needs it not It pertains not to the essence of a Law that a penalty be joined with it the form thereof consisting not at all in the Minatory but in the Mandatory part of the Law it being of equal force on the Conscience when it comes naked and disarmed of any punishment to inforce Obedience as when drest up with all the terrours of a most severe and grievous infliction And he who fears the Lord and makes Conscience of what he does will be obedient for Gods sake though he stand out of danger or fear of any punishment from man Lastly As in things lawful 't is our Duty to yield an active Obedience to what the Magistrate is pleased to command so to their punishments we are to yield a passive Obedience In both these we have the example of Gods ancient people in the profession and promise of their Obedience to Joshuah Josh 1.16 17 18. All that thou commandest us we will do and whither soever thou sendest us we will go According as we hearkned unto Moses in all things so will we hearken unto thee And whosoever he be that doth rebel against thy Command and will not hearken to thy words in all that thou commandest him he shall be put to death But for this part of passive Obedience as the Apostle says What glory is it 1 Pet. 2.20 1 Pet. 2.20 if when you be buffetted for your faults ye take it patiently There is a higher degree of passive Obedience in submitting to suffer for the not doing of those things in which we cannot with a good Conscience yield an active Obedience If you can find in your heart to suffer thus for a good Conscience and if when you suffer thus you take it patiently this is acceptable before God says the same Apostle in the latter part of that Verse Thus did Christ himself as it follows in the next Verse 1 Pet. 2.21 and thus all good Christians after his example they will not only bear those punishments which they justly suffer for their faults but when punished without cause and against all rules of Justice they will put up all such wrongs with patience when imposed by lawful Authority There is one only case wherein the Magistrates Command ought not to be obeyed and that is when he commands things contrary to what Gods Word has plainly commanded But there is no case wherein his Power or Person may be resisted by force of Arms or affronted with railing expressions A King is one against whom there is no rising up Prov. 30.31 Prov. 30.31 He may not be contradicted not so much as with a sawcy word in what he does to our displeasure Eccles 8.4 Eccles 8.4 Where the word of a King is there is power and who may say unto him What dost thou 'T is expresly charged upon us Not to revile the Gods nor to curse the Ruler of the people Exod. 22 28 Exod. 22 28. which the Apostle in his quotation of it does thus explain Acts. 23.5 Act. 23 5. Thou shalt not speak evil of the Ruler of the people Evil ought not to be spoken of him no not though he do evil Christians ought to suffer as did Christ their Saviour in whose steps they ought to tread who when he was reviled he reviled not again and when he suffered he threatned not Pet. 2.23 1 Pet. 2.23 Whosoever they are that shall presume to do the contrary that holy Apostle is so far from allowing them the glorious Title of Christians that he will not own them to be men They are Monsters without Reason as well as void of all Religion They that speak evil of Dignities 2 Pet. 2.10 12. and despise Government says that blessed Apostle are natural bruit beasts made to be taken and destroyed as not fit to live in any civil society Their doom there follows They shall receive the reward of their unrighteousness 2 Pet. 2.12 13. and shall utterly perish in their own corruption Notwithstanding all which some men are never well but when they are taxing their Governours and faulting the Government It is meat and drink to them to be speaking of the errours and miscarriages of their Princes many times finding fault when there is no fault truly to be found or if there be a fault publishing it to all they meet and by adding aggravations of their own devising making it seem worse than indeed it is this is the next step to Rebellion He that rails at his Prince would resist him if he durst and by speaking ill of his Government he but stirs up his fellow-subjects to wish and when occasion serves to assist him in its overthrow If a Prince do that which is unjust or unbecoming 't is not for his Subjects sawcily to upbraid him with it or reproach him for it said Elihu in Job 34.18 Job 34.18 Is it fit to say to a King Thou art wicked or to Princes You are ungodly No it is not fit it is very unfit and what deserves a very smart return of punishment By the Law of God He that cursed his Father or his Mother was to be put to death Exod. 21.17 Exod. 21.17 And can he deserve less punishment that shall dare to curse the King who is Pater Patriae Father of his Country He is much more worthy of it C ham was cursed by his Father and that curse was ratified by God for uncovering his Fathers nakedness but blessed were Shem and Japhet for covering their Fathers nakedness which their Brother had discovered and derided They had their Fathers blessing and the blessing of their heavenly Father they were blessed on Earth and are blessed in Heaven 'T is our Duty to do the like to conceal that which we cannot justifie and what we cannot conceal to excuse as far as lawfully we may without sinning against Almighty God by denying the fact or defending the evil of it These are all plain Scripture-Rules and they who walk according to these Rules Gal. 6.16 Peace be on them and on the Israel of God But whosoever they are that shall presume to teach or do the contrary be they never so great Gen. 49.6 and seem never so good Into their secret let not our Soul come FINIS

1 Thes 4.11 Let every man attend that work to which the great Disposer of all things has been pleased to set him Let him carefully contain himself within the limits of his own calling without aiming at high things or intermedling with that which is the Province or concern of other men 2. A Second special Duty included in this general is to render all due Honour and that in thought word and deed both to the Power and to the Person of our Superiour For these two Power and Person cannot be divided distinguish them we may so we do it to better purpose than some have done it in our days I say distinguish them we may but sever them we may not The Power exists in the Person and we are to honour the Person with respect to his Power as St. Peter teaches us Fear God honour the King 1 Pet. 2.17 not the Power abstracted from the Person but the Person for the sake of his Power And so here in the seventh Verse of this Chapter Rom. 13.7 Render unto all their dues says the Apostle speaking to Subjects with respect to those that have Authority over them particularly Honour to whom Honour is due Now in the first place 1. One part or branch of this Duty is to honour these in our thoughts By thinking honourably of their Persons By judging charitably of their Actions 1. We must have honourable thoughts of what they are What the Apostle sometime said to his Corinthians with respect to himself and other Preachers of the Word 1 Cor. 4.1 So account of us as of the Ministers of Christ may be said to every Subject with respect to Kings and such as bear the Sword You are to account of them as of the Ministers of God Rom. 13.5 for so the Scripture calls them in the Verse before my Text. You are to esteem of them as of those that are ordained of God for the good of Humane Society as in the same Verse You must not look on them as meer men Psal 82.1 6. but as Humane Gods Psal 82 1 6. as the Deputies Lieutenants and magnificent representations of the Divine Majesty as those whom God hath intrusted to supply his room to represent his Person and to execute his Judgments 2 Chron. 9.8 and again 2. Chron. 9.8 19.6 Chap. 19.6 2. We must have charitable thoughts of what they do put the best and not the worst construction on the Laws they make and the execution of those Laws If any thing seem harsh and inconvenient in their menage of affairs we must give them their due honour by judging candidly and favourably of it considering with our selves that they have reasons of State for what they do whereof we are ignorant 'T is injoined us Eccl. 10.20 Not to curse the King in our thoughts i. e. neither to wish ill to him nor to think ill of him This Negative does include an Affirmative that we are therefore to entertain good thoughts of the King and of his Government If every thing does not go as we would have it If other Laws be enacted or Laws otherwise executed than according to our phancy or judgment we are apt presently in our secret thoughts to condemn our Rulers of imprudence insincerity injustice partiality cowardize or the like when in the mean time the greatness of their Authority and our necessitated ignorance and unacquaintance with State-Affairs should restrain our thoughts from such harsh and hasty censures in things we do so little understand It being as unfit for private persons to censure their Governours as it is for little Children that have newly learnt their Primer to take upon them to correct the learnedst Scholar Let me give you but one instance and I beseech you note it Suppose you had been present when King Solomon was deciding the controversie between the two Mothers about the dead and living Child When he called for a Sword to have the living Child divided in two that so each Mother might have a part would you not have thought him a very rash cruel inconsiderate Prince Would you not have said within your selves What will this young King now do Will he cut this knotty cause in pieces because he can't untie it And for as much as there is no evidence unto which of the two Mothers the Child belongs shall the Child be therefore slain and because one Murther was committed accidentally shall another be done purposely What a miserable people are we like to be that are to live under such a Prince Thus perhaps you would have thought whereas if you had staid the issue of things you would have seen his prudence and admired it and have changed your mind of him as the Barbarians did of St. Paul when they saw the Viper on his hand Act. 28.4 they concluded that he was a Murtherer whom though he had escaped the Sea Vengeance would not suffer to live but when he shook the Viper without hurt to himself from his hand into the fire they straight changed their mind Acts 28.6 and said that he was a God The King gave order for that which he had no desire should be done only to find out that which could not otherwise be discovered as you may see at large in the third Chapter of the first Book of King 1 Kin. 3.16 to the end of the Chapter This may warn us not to entertain hard thoughts of our Governours when at first blush we are unable to reconcile their Actions or Expressions to the strictest rules of Piety Justice Prudence or Charity Prov. 25.3 The Kings heart is a depth unsearcbable Prov. 25.3 The Actions of wise Princes are meer Riddles to vulgar apprehensions neither is it for the shallow capacities of the multitude to fathom the deep projects of Sovereign Authority And as they cannot fathom them so they ought not to censure them If Charity thinketh no evil 1 Cor. 13.5 7. but doth hope all things even of all sorts and conditions of men then certainly it should most of all do so by Kings who ministring for our good do deserve the greatest measure of our love 2. A Second part or branch of this Duty is to honour them in our words both when we talk to them of them 1. When we talk to them our words must make it appear that we respect and honour them We must give them their due Titles and we must speak to them after a different manner from our way of speaking to other men Take an instance of it in holy Paul when Festus upbraided him with madness he did shew how much he honoured him for the sake of his Authority he did make no unhandsom no uncivil retort to that severe and groundless imputation but addrest himself thus Acts 26.25 with an humble reverence I am not mad most Noble Festus but I speak forth the words of soberness and truth We have a like instance in Mephibosheth speaking to David