images other men are The wise Man hath here mention'd them as one command and St. Peter too even while he useth two words for them Fear and Honour Fear God Honour the King for this honouring the King â— Pet. 2. 17. is the same act as fearing of him or expressive of it And Kings for their nearer and exacter resemblance of him are adorn'd with his title wear his name and have Psal 82. 6. Joh. 10. 34. Exod. 22. 28. his stile given them by Himself I have said Ye are Gods and again Thou shalt not ourse the Gods. From this strict alliance and union of these two commands arising out of the near resemblance between the persons God and the King and the Majesty of the one and Soveraignty of the other it is made as impossible to adore God and not revere the King who represents him as it is to honour the King and cast all the contumely we can upon his Lieutenants or Vice-Roys commission'd by him And of necessity it follows that Subjects withdrawing their Obedience from their * Such was and is James the Second Lawful Prince is a denying the Authority of God a shaking off His Government from his Shoulders a laying Him aside that he should not reign over t The people of England Them. They have not rejected Thee but Me that I should not reign over them 1 Sam. 9. 7. Treason against the King is a kind of Sacriledge a Revolt from Him an Apostacy from God a Resisting Him an Opposing God Rebelling against Him Fighting with God the * Is not this the case in England Setting up a counterfeit Prince against the True One an introducing a plurality of Godheads the Obeying of an Usurper Idolatry the slandering His Annointed and his Footsteps a Blaspheming God the blaming His Conduct a Quarrelling with Providence And as we cannot Fear God the Supreme Potentate without Honouring the Subordinate who bears His Image and Superscription so we cannot Honour this last as we should without Fearing the former as we ought We cannot revere the Copy of Divinity transcrib'd in the King without revering the Original the Deity front whom His power came any more than we can have a veneration for the picture of a man and none for his person We cannot be for maintaining the Prerogative while we are clipping the wings of his Power c. There is no bearing true Faith and Allegiance to our King when we do it not to our God no being loyal Subjects to the One while we are downright Traytors to the Other The reason of this is clear because the honouring and obeying our Prince should proceed from a Religion towards God a conscientious regard to his Authority exacting the payment of both these which if they do not they are false and spurious wanting the true and genuine Parent a right principle I mean for their production and must needs be * English Loyalty sickle and inconstant for not being grounded upon a sure and standing bottom So that when an Inviting Occasion offers of promoting our interest to greater advantage of serving our ambition with better success than by Honouring or Obeying our King or of Gratifying t Malecontents or disgusted Lords our Revenge of Wreaking our Malice then these are forgot and withdrawn Or last of all when by a declination in the state of affairs He is grown too weak to compel Us to render these Baxter's Holy Common Wealth Thes 137. then we not only deny the payment of them but justify it too Then maxims of humane Wisdom the most contrary to these precepts of the Divine are broach'd by Us. That the King is not God's Minister but the Peoples Servant and as theirs stands accountable to them for his misdemeanors That his Power being a Trust only from and for them is revokable at their pleasure and discretion and they may justly reseize it into their own hands and for their own behoof when they see it is not administred for their good That wicked and irreligious Princes and all are such whom They please to brand with those marks have actually forfeited their Crown and Dignity to them And then * Too lately in England Practices squar'd or rather deform'd by these enormous rules are set on foot too seditious Clubs and Cabals are erected Illegal Associations form'd and entred into Secret Conspiracies hatch'd next Open Insurrections raised against them and last of all Uillanous Assassinations c. A disdainfull pride swell'd Dathan Abiram and On Sons of Reuben and so of the eldest House to see that power Numb 16 8 13 14. lodg'd in Moses and Aaron's hands which by right of Primogeniture they imagin'd belong'd to them Ambition seduc'd Absolom the Peoples Guil. And Revenge for being 2. Sam. 15. removed from his great Charge and drove into Exile by Solomon inflam'd Jereboam into Rebellion under the 1 Kings 11. 28. 40. Reign of his Son. And every one of these either forsook God afore they did * such is the King. Their Lawfull Gâ—vernours or Else Renounc'd them and disclaim'd him together The Seditious Reubenites were engag'd in a Schism against God at the same time as they were up in Mutiny against their Rulers joyn'd themselves to Corah a Levite who had Usurp'd the Priest's Office in Burning Incense before the Lord which appertain'd not to him Absolom had his hands imbrewed in 2 Sam. 13. 28. his Brother Amon's blood before he lifted them up against his Prince and Father and Jerebâ—am to 1 Kings 12. 27. 28. strengthen himself in his unjust acquisitions made a Change in the Worship to continue the rend in State by winding it He made a Rupture in Religion To defend his Rebellion he set up Idolatry two Calves at Dan and Bethel And to manifest that we fear God and honour the King We ought not to meddle with those that are given to Change And this * The Bishops We may do either by approving the Projects of t Lords Temporal Men Designing a Change or by actually endeavouring One our selves and the concerning our selves either way is unlawfull And first the approving a Change Renders Us as equally Guilty as if we had brought it about for it is consenting to a Crime which derives all the malignity of it upon * who has been to blame Us the External Commission of it being only the owning of that to the World which we had before perpetrated within our selves Cataline was not less a Conspirator and an Enemy to Rome when he sat in Consultation within its Walls by what methods and parties its frame and constitution were to be subverted than when he took the Feild and Usurping the Ensigns and Badges of Consulship he joyn'd with C. Mallius And a man may be as compleat a Rebell as he was without taking up Arms against the Government meerly by justifying the Lawfullness of so doing a Traytor †Why did not the
acknowledge and pay Homage to it like Nibuchadnezzar to fall down and worship the Image They have made and Set up shall be cast there Some there are who have too lately made use of Their pretended Fear of God to Justle out the King's Honour their serving God to excuse these disobedience to the King their fits of Devotion Extatical Raptures their Acts of Disloyalty Their Asserting the True Religion Justifying their Rising up against his Majesty And now let every Englishman begin to examin himself whether he hath not medled with them who were given to change Have not You shew'd your selves such by siding and going along with that Faction which wrought the last dismal change or by following men who Trac'd their steps and Practic'd the same methods of Sedition which usher'd in that Rebellion did you not greedily Swallow down the Calumnies and and Slanders They Fâ—d you with against the Government Have you their persons in the greatest Admiration who made the Biggest Noise for Religion and Liberty while Their Lives manifested they had extinguish'd the one all but the Name and Their Arbitrary proceedings that they were Resolv'd to Prostitute the other to their own Lusts such who had Scrupl'd at Order and Decency in the Church but had made none of involving three Kingdoms in Misery and Confusion strein'd at Conformity but Swallow'd down Rebellion slumbl'd at a Ceremony but leap'd over the Murther or Dethroning of Their King. And after all this did you not look upon your selves as absolv'd from the Oaths of Allegiance and Supremacy and on them as antiquated Bonds Or were you not for expounding Them so as they might be best accommodated to Rebellion or willing Disciples of such Masters who did That they were stipulations of a Conditional Obedience Provided the King maintained your Rights and that limitted and Restrain'd to some Case only so that the King not performing the former you were not bound to the latter or Commanding something without the Verge of his Authority might be oppos'd by Arms and Forc'd within compass Or that those Sacred Tyes might be violated without Sin for promoting such great Goods as the Power of Godliness and the Freedom of the Gospell did not the Casuistical Divinity of such Rabbies please you who directed You in Order to shake the Crown from off the Monarch's head to break any Oath with the deepest sence of Religion which you before had Sworn with a Sound Conscience c. And besides the Wickedness of Breaking Through These Sacred Obligations have you not bound your selves by illegal Associations or Covenants directly opposite to these solemn engagements to labour a change So Cataline initiated his Complices to the privacy of his conspiracy by a Sacrament solemn as a Sacrifice to the Gods He drank to Them in a mingl'd bowl of man's blood and wine and made them pledge him and one another in that and so doing their mutual Faith devoting themselves with horrid execrations to suffer all Ills in case they infring'd it afore he ventur'd to acquaint them with the villany they were to be actors in And if you have in any of the forementioned respects been guilty as it is more than to be suspected you have Let me exhort you to wash away the contracted guilt with the tears of repentance c. LONDON Printed for William Nott at the Queen's Arms in the Pall Mall 1683. A Sermon Entituled Some seasonable Reflections on the Discovery of the laâ—e Plot By William Sherlock D. D. Psal 18. Verse 50. Great deliverance giveth he to his King and sheweth mercy to his Annointed to David and to his seed for evermore MEn of turbulent and restless spirits will be sure to find or make some pretences or occasions of quarrel under the most just and equal Government Sometimes They dispute the right of Succession but this they could not do in David's case unless they would dispute God's right to place and displace Princes For he was immediately chosen by God and annointed by his Prophet and yet this could not secure him from Conspiracies and Rebellions Others pretend great Oppression and male-administration of Government tho' Their licentious noises and clamours sufficiently confute it for men who are most opprest dare say the least of it And Others make Religion a pretence for Their Rebellion Religion the greatest and the dearest interest of all But methinks it is a dangerous way for Men to rebel to save Their Souls when God has Rom. 13. 2. threatned damnation against Those who rebel But this is a vain pretence for no man can fight for Religion who has any Religion Religion is a quiet peaceable governable thing it teaches Men to suffer patiently but never to rebel And were there any true concernment for Religion in this pretence can We imagine that the most profest Atheists the most lewd prostigate Wretches the greatest Prodigies and Monsters of wickedness should be so zealous for Religion But it 's evident it is not Religion such men are zealous for but a liberty in Religion that is that every one may have his liberty to be of any Religion or of none which serves the Atheists turn as well as thâ— Sectaries but is nor much for the honour or interest of true Religion I suppose no man doubts how many dangers a Prince is expos'd to who flies before an enrag'd and victorious enemy A Prince whose Father was murther'd and himself forc'd into banishment by his own Subjects Who knows not whither to go where to hide himself whom to trust Many persons who were in greatest power being concern'd for their own preservation to keep Him out while those who wish'd Hiâ— Return durst not whisper any thing tending to call the King back again This was the condition of our dread Soveraign who was hunted as Partridge in the mountains pursued by his own rebellious Subjects who had usurp'd his Throne and thirsted after his Blood. But then God found an hiding place for Him and delivered Him from the desire and expectation of his Enemies And as the Psalmist says This is the Lords doing and it is marvellous in our eyes now know We that the Lord saveth his Annointed He will hear Him from his holy Heaven with the saving strength of his right hand Psal 65. 7. God may sometimes suffer Treason and Rebellion to be prosperous but it can never prosper but when God pleaseth and it is impossible Rebels should ever know that There is nothing more expresly contrary to the reveal'd will of God than Treasonable Plots and Conspiracies against Soveraign Princes And tho God does many times permit those things to be done which he has forbid to be done or else no man could ever be guilty of any sin yet his forbidding of it is a plain argument that he does not approve it that he will not countenance it God never indeed interposes by an irresistible power to hinder men from choosing that which is wicked for he offers no force or
undertakings Bloodshed the Murtherer of the Fathers and Defenders of Religion Pious Kings and Princes destruction and Massacâ—e of their Fellow Subjects pulling down and overturning of all polity in the World must be all usher'd in as We see it this day with the Lamb-like harmless voice of Religion And tho' in these Glorious times of the Ghospel they cannot possibly think so yet They will pretend that in all this They do God good Service so true is that of our Saviour They come to Us in Sheeps Cloathing but inwardly They are Ravening Wolves My proposition has been so often and soe sadly proved even Among Our selves that to go about to confirm it by Arguments or precedents were to light you with a Lanthorne in the Sun-shine or to perswade you that you are wounded when you are now Roaring under the smart and anguish of the Blow An evil man says Solomon seeks only Rebellion therefore a cruel Messenger shall be sent against him Prov 17 11. We must have a care how we hearken to Those men that make the greatest noise about Religion which is not a thing of Talk and Noise and Tumult but a Quiet Calm Peaceable thing The Author of it was the Lamb of God who neither stirred up the Jews to Rebell against the Roman Heatken Câ—sar nor did he ever make use of any Sinister or Violent meanes to escape the hands of his bloody Persecutors and Crucifiers who envied him for nothing more than his Religion which he came on purpose to plant among them and which was to be water'd with his own Blood and brought to perfection by his own Death In all his Actions in the whole course of his Life he was a Pattern to them of Meekness Gentleness Peaceableness and Subâ—ection And truly I am affraid Those men who make such an Hurry and Clutter about Religion are not his Disciples nor did They ever learn it from the Prince of Peace especiall when They make Relligion the Argument of Publick Commotions and Disturbances Let me now give you this Seasonable Caution Doth any one come to you in Samuel's Mantle in the Garb and Posture of a Prophet and in that Sacred Disguise falsy whisper to you what that Aparition said truly to Saul That God is departed from the King and become his Enemy for such Sprights also there are now abroad in the World and Those in Black too Have a care now and stand upon your Guard Look Diligently about you are you not got into Endore e're you are aware Is not the Witch and the Devil at work now instead of Samuel tempting You to ill thoughts of him whom that more sure word if Prophecy the word of God tells you ye shall not dare so much as to think Irreverently of Remember that Apparition was an Extraordinary thing never permitted but once a thing that Frighted the Witch herself and not like to be repeated again for every Fantastick mans â—ake that would pretend to Inspiration 'T is true indeed there are â—â—ch Spirits in the World but they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cademons or Wicked Spirits Spirits of Rebellion and Mischief and Murder as St. Paul Prophecies of 2 Tim 3 4. Trayterous Heady High-minded Lovers of pleasure more than Lovers of God such as St. Iude describes who Despise Dominion speak evil of Dignities And these St. Paul tells â—s have a form of Godliness They appear like Lucifer himself when â—e is Transform'd into an Angel of Light all Clad with the bright and Glorious Rays of pretended Sanctity as if they were Sons of the Mornâ—ng some of the Corps du Guard to the great King of Heaven But then â—ave a care Mulier formosa superne Deâ—init in Piscem Beware of the Cloâ—en Foot under the Robes of light for tho' they have the form of Godâ—iness yet you may be sure they deny the Power of it who endeavour to â—essen and vilify those persons in your opinion who bear the Image and â—amp of Him from whom they derive their Authority By Me Kings Reign And while they Command nothing but what is in their Comâ—â—â—ssion are no less to be obey'd than he that sent Them and set them oâ—er us however They are not In any Case to be Resisted for Whoâ—â—ever Resist shall Receive to Themselves Damnation Rom â—3 2. And when his Majesty was Restored in meer Mercy to Us for I can â—â—arce call it any to him who seem'd to be brought back only to new afflictions by the Ingratitude and Repeated Rebellions and Conspiraâ—â—es of a Stiff-necked and Hypocritical Generation who have Repayd â—ll those Blessings that by Him were conveyed to Us not only by Reâ—roachfull and Contumelious language which Moses calls Reviling of â—â—e Gods Exod 22 28. But by atheistically Sacrilegiously and Reâ—â—lliously Plotting and Contriving his death to whose Mercy now â—nd to his Brothers God-like Act of Oblivion so many among Us owe â—hose lives which We are now Sacrificing to the God of Rebellion aâ—ainst him A King so dear to Heaven that it has shewn as many Miâ—acles in his preservation as Hell hath produced Plots even to a Miracle for his destruction I need not refresh your Memories which the wonderfull Acts of Heaven in his whole life which has had its black lines of affliction more perhaps than any other King we read of in the Murther of that glorious Saint his Royal Father the several Exiles of himself and the Royal Family and the present Calamnities which now attend him in all which he hath suffer'd and doth still continue to suffer more than I can relate or he could bear were he not sustain'd by the right hand of the most High while he not only was but now is again what St. Paul says of himself â—n Iournying often in Perils of Waters in Perils of Robbers in Perils by his own Country-men in Perils among False Bretheren Treacherous Favourites in Weariness in Painfulness c. And now let Us pray to God that he would move Us all to walk more uprightly and more sincerely before him And that the same God would make Us for the future more Loyal to our King that We may not any longer deal Hypocritically with the one or Rebelliously with the other That God may once more speak Peace to his People LONDON Printed for Walter Kettilby at the Bishops Head in St. Paul's Church-yard A Sermon Preach'd in the Cathedral Church of Norwich By William Smith Prebend there Psal 107. 8. O that men would therefore praise the Lord for his goodness And declare the wonders he doth for the children of men HAth the Nation scarcely wip'd Their Eyes dry for the Blood of the Incomparable Father but must it be drown'd again in Tears for the murther of his succeeding Sons And that in a scene of cruelty more inhumane and with a malice more infatiable than the former And may I now say as this juncture stands being from Men that were once the least to be suspected The rage of the
THE REMONSTRANCE From the Reverend Father in God FRANCIS LORD BISHOP Of ELY And several others The most Eminent DIVINES Of the CHURCH Of ENGLAND Against The Proceedings of the P O. And The Lords Spiritual and Temporal That Invited Him. Being an ADRESS from the PVLPIT to the KING in fifteen Sermons Denouncing Damnation c. To the Abdicators of God's Annoynted and the Abettors of this Rebellion Concilia callida et Inhonesta pri 〈◊〉 Fronte loeta Tractatudura Eventu tristia Tacitus Dublin Printed for Alderman James Malone Book-seller in Skinner-Row 1689. TO THE SACRED MAJESTY OF God's Annointed AND Vice-Gerent to the Almighty IAMES The Second by the Grace of God of England Scotland France and Ireland KING In Vindication of the Principles of Obedience and Loyalty always Taught by the Church of ENGLAND This Remonstrance is most humbly Dedicated By your Majesties ever Loyal and Dutiful Subject JOHN YALDEN. To the Reader Christian Reader PArdon me if I presume to use the King words at his Majesties first Accession to tâ—â— Crown viz. I know the Principles of tâ—â— Church of England are for Loyalty And I mâ—â— tell I hee too that Loyalty will be always coâ—stant where it is accompanied with True Reâ—â—gion If thou doest enquire of me whether the Preachers of the Gospel have fully practice those indispensible principles of primitive aâ—â— pure Christianity herein taught and avowed 〈◊〉 them to the whole world I can only tell Thâ—â— with the Heathen Orator Omnis laus virtutâ—s actione consistit If any of them have acted contraâ—â— to what they delivered to the People from tâ—â— Pulpit where none but Sacred Oracles should dispenced it is they only are too blame And tâ— I am affraid Even my Bishop here cannot throughly excuse himself yet such as are innocent caâ—not ought not in Justice to share in those Bitâ— Reproaches which are most justly due to tâ—â— Guilty Tho the late Defection in England was veâ—â— general and spread it self over his Majesties â—â—minions like the poisonous infection of an Epiâ—â—mical Contagion yet I know there are many lâ—â— and those Protestants too that have not boâ—â— their knees to Baal nor worshiped the Gâ—â— Calf that others have sett up such as will most assuredly joyn with the King upon afair opportunity and do now really believe it to be a kind of Idolatry to obey the Vsurper This Remonstrance hath followed his Majestie through all the Meanders of his most Barbarous Exile and is design'd chiefly to reclaim such of his Subjects to their duty as have been mislead bring them to a due consideration of that natural and sworn Allegiance which for the most part both ways They owe the King And to assure the Obstinat persisting Rebell that his Portion shall be amidst all the dire effects of Eternal vengeance accompanied with the Cursed Crew of Appostat Angels still Cursing God as they Curse the King because They can expect no Mercy by being Sunk below the Depth of all Repentance The first 14 of these Sermons were preach'd on the 9th of September 1683 being a day set apart for the most Solemn worship of God Almighty a day of Thanksgiving for the great deliverance of his Majestie and his Royal Brother from the Rye house Regicides c. And the last for the Defeat of Monmoâ—th's Rebellion So that Sermons Preached upon such Occasions may be truly taken as from persons filled with Extraordinary Devotion and inspired with a true zeal for the Honour of Christianity To have printed the whole of each Sermon would have been too voluminous as-well too chargable to thee But in this Abstact is contain'd the matter and designe of the several Discourses the Force and Strength of all their Arguments where any thing is added it is only to make a Connection and comes generally betwixt these two marks And as the Divinity of these Preachers doth extend itself to an universal Obedience So I hope the Reader will pardon me where I apply such Doctrines to the case of this Rebellion In fine I challenge any man to shew me that I have wrested any thing contrary to the true sence of my Authors Tho' perhaps Some Mens own words at this time a day will be unsavory even to themselves but such deserve the Character of Atheists much better than that of Honest Christians And to that purpose I have directed the most Malicious Critick where to find the Sermons by telling him for whom they were Printed A SERMON ENTITULED The Duties of Fearing God and The King Preach'd on the 9th of September 1683. by John Fitz William D. D. Prov. 24. vers 21 22. My Son Fear thou the Lord and the King and meddle not with them that are given to change For their calamity shall rise suddenly and who knoweth the ruine of them both FEaring God and the King are Duties inseparable Indeed all the Commands are so chain'd together that he who loosens but a single link dissolves the whole chain who transgresseth one is guilty of all For tho they were wrote in two distinct Tables and distributed under ten heads or words as the Jewish Docters speak by God himself yet his Authority being the soul which quickned them like the soul animating the several members of the body gave them all but one common life and being So that a particular violation of one becomes of accessity an universal destruction to all And as the Commands so our obligations to observe them are connext if not after that manner as Zeno affirm'd all virtues were who promiscuously confounded them together yet so as Châ—ysippus hath explain'd that Stoical Doctrine That a man could not be truly Brave without the conduct of Prudence nor Prudent without attending to Justice nor Just without the regulation of Temperance So in like manner a man cannot be piously affected towards God without being honestly affected towards Men cannot express his Love towards the one in the instances belonging to him without shewing it towards the other in all points which concern them and he who pretends to the former And neglects the latter proclaims himself a liar The reason of this is plain and obvious because if I perform the first from a right principle out of conscience of my duty towards God requiring it the same principle will engage me to do the second because he demands that likewise And on the other side if the motive of my love to my fellow Creature man be his bearing the image of God I cannot but love and reverence that God who fashion'd him after his own likeness And as there is no dividing so there is no commuting of duties our zeal in one kind will not make attonement for our remisness in another our Piety for Injustice But tho'all the commands are inseparably conjoyn'd yet there is a closer and more indissoluble union between these two particular ones of â—earing God and the King by how much Kings are more lively expressions of God's Majesty and Power than ordinary
Lords Spiritual abhor or disown the P. of O. Declaration as the King required them by Giving a Favourable Ear to Dvertures tending that way deep dy'd in the Blood of his Prince by being conscious to a design of Sheding it or all over Coal-black with foul Poyson which he hath neither prepared nor mingled by being Privy only to an intention of Administring it And as we are Guilty in the Courts of Heaven and our own Consciences of a Treason or Conspiracy which hath once gain'd out likeing tho We proceed not to Execution Let every Xian Man in England consider this so we may by the Law of State be justly Punish'd for the same if that could be prov'd For although it might be hard it was not unjust when a Noble-man of Normandi was Arrested and Condemned of Treason by the Judges of the Parliament of Paris For an Intention to kill Francis the first which he himself disclosed as a Crime he repented of and for which he craved the Comfort of Absolution And secondly the endeavouring a Change plungeth the person tho he be drawn in by the Artifice of others over head and ears in guilt immerseth him as deep in it as the first Contrivâ—â—â— and hottest promoters of it For it matters not to the abaâ—ement of that what time he engag'd in it or whether after engagement he was active or supine in prosecuting it nor is it any what meanes he chooseth to effect it whether fair or â—ouâ— as we usually distinguish whether he be for Picking his way or Resolv'd to venture through Thick and Thin And in a Crime of this Nature there are no accessaries but all are Principals And further to endeavour a Change is contrary to the Duties so oft and so earnestly pressed upon Us in Scripture of not Touching God's Annointed of being Subject Psal 105. 15. Rom. 13. Ã 1 ad 6. 1 Pet. 2. 13. 14. to the Higher Powers of Submitting to every ordinance of every one Constituted in Authority whether to the King as Supreme or unto Governours as those that are sent i. e. Commissioned by him For is not the Assassination of God's Annointed contrary to the Command of not Touching him Is not the Plucking down Kings or Rulers contrary to the Precept of our Subjection and Submission to Them Is not the endeavouring to Embroyl the Affairs of his or their Government opposite to the Doctrine of living Peaceably under it And are not these the Methods We pursue in Order to bring about a Change And if they are they cannot with all the Allowance of Favour be so Construed as they may be reconcil'd with our Honouring Him or Them for it may be as easily made out that you may Smite Them with the Fist of Violence and not Touch them Raise Combustions and not meddle in their Affaires as Salve the doing these with Honouring Them. And if there have been Men among us who have taken these Courses and yet have confidently or rather Impudently stil'd themselves his Majesties most Loyal Subjects They ought to prove the before mentioned Texts are to be expounded backward and shew us they have found out the Misterious Art of Salving Contradictions of making Light and Darkness Order and Confusion dwell together Peace and War salute and kiss each other or Else leave us at Liberty to dis-believe Their Professions when we see Their Practices Again the Endeavouring a Change is contrary to the duty of Praying for the safety of our Governours Jer. 29 7. Baruch 1 11. 1 Tim 2. 1 2. and the Prosperity of their Goverment a point which the Iews were commanded to do for the Peace of Babilon and the Lives of Nebuchadnezzar and Baltazar his Son while they were Captives in that Place And Christians are Commanded to do the like for Kings and all that are in Authority under Them that they may lead a quiet and peaceable life in all Godliness and Honesty with this Recommendation because its good and acceptable in the sight of God their Saviour And which in the First and purest Ages of Christianity they form'd for their Emperours and Kings respectively to their Religion Their Opinions in it their Natural disposition or their Carriage towards them for their Heathen Persecutors as Tertullian is a Competent Witness Nos enim pro Salute Imperatorum Deum inâ—â—â—amus aternum c. Dein oramus pro Ominius Imperatoribus vitam illis Prolixam Imperium Securum Domum tutam Exercitus fortes Senatum Fidelem Poputum Probum Orbem quieium quacunqnâ— hoâ—inis Caesaris vota sunt And so many * Dioniâ—uis bulgentius Theodoret c. others Testify To endeavour a Change is most opposite to the tenour of the Gospel and the frame of Christianity The virtues That it inculcates and This makes profession of are Contentedness in all Estates Humility in the highest Patience in suffering Meekness in bearing and Charity in forgiving injuries Whereas Discontent Pride Ambition Impatience Anger Revenge are the Passions and Vices which instigate men to endeavour revolutions in Government They affect Novelty and therefore sit uneasy under the present Government which will be always deem'd heavy by men of such volatile and unquiet spirits Militis aut plâ—bis ingenium observat Nec impositos unquam cervice volenâ—i fâ—rre duces They love not a Constitution wherein Divine Providence hath an hand and are for One of their Own setting up This made the Israelites request to have a King like the rest of the Nations round about when they were under a Thescracy God reserving the Soveraignty in his own hands but exercising the act of it by Samuel 1 Sam. 8. 5. Or They are dissatisfied with their station and place in the Government as too low and mean for men of their abilities and merits and suspecting they are not like to rise higher or make themselves greater in the present posture of affairs are for disturbing them as the probablest way to gain their point or out of meer indignation to see themselves neglected as they esteem are for subverting it tho they themselves be opprest with its fall Or if They stand high they are displeas'd to see any above them for its the nature of Ambition not to look down but up not on those behind but those before and therefore they will unhinge the whole Frame in hopes to get in their places or tumble all down so they may advance themselves Or They are Poor and Needy and so would fain enrich themselves tho' it be with the spoil of their Countrey which they can never come to Ransack but in publick Commotions Want engag'd Cateline and his Associates And those in a Commonwealth who want Power or Riches will envy them who have and out of meer anger or madness with their private Fortune will desire and Labour to have the Publick State turn'd Topsie turvy Or They like not the * or Religion Disposition of their Governors They are too Mild or too Severe
violence to mens wills but when this wickedness is injurious to others who are the objects of his care and providence he many times interposes to prevent the mischief Who ever suspected that the Fire at New-Market was sent by God for the preservation of our King and His Royal Brother Christian Religion is the greatest security of Government both iâ— its precepts and examples It commands Every Soul to be subject to the higher Powers and threatens eternal damnation against Rebels it strictly enjoyns the practice of all sociable virtues and charms those boisterous passions which disturb humane conversation it requires Us to obey our Superiors in all lawful things and quietly to submit and suffor when we 〈◊〉 obey And the blessed Jesus who was the Author of our Religion 〈◊〉 our great Pattern and Example did himself practise these laws which he gave to US He liv'd in obedience to the Civil Power and though the Jewish Nation which was a free People the Lot and Inheritance of God himself were then in subjection to the Romans yet He would not give Them the least encouragement to shake off the yoke but commands them to give unto Caesar the things that are Caesar's and unto God the things that are God's He died himself upon the Cross and made this the condition of our discipleship To take up our Cross and follow Him and thus the Apostles and Primitive Christians did they chearfully follow'd their Master to the Cross and conquered by suffering Christianity was planted in the world by no other arts but the foolishness Preaching and it defended it self Only by a resolute and patient suffering for the name of Christ This is the true temper and spirit of Christianity Under the most barbarous and persecuting Emperors no Christian ever suffer'd as a Rebel They gave no other disturbance to the Government than by confessing themselves to be Christians and suffering for it Their numbers indeed were very formidable but nothing else for in imitation of their great Master They went as lambs to the slaughter and as sheep before their shearers are dumb so they opened not their mouâ—hs But notwithstanding this our daily experience tells US that when Religion is divided into Factions and Parties or rather Men are divided into Factions and Parties upon account of Religion there is nothing more imbitters mens spirits against each other nor gives greater disturbance to publick Government All the Troubles and Miseries which for these late years have overwhelmed this unfortunate Island have been dooing to this cause Religion has been made either the reason or the pretence of all To deny that Prosest Protestants have ever rebell'd against their Prince is to deny that there ever was a Civil War in England And I would to God We had but one instance of this it might have left some hope still that This was not the temper nor the Principles of the Men but some unlucky â—â—â—cture of â—ffairs which transported Them beyond the bounds of their Duty and their own â—â—ow'd Principles When Religion turns into a â—â—aâ—e 〈◊〉 to curb and restrain and quell such pretences is not to invade the 〈◊〉 Conscience oâ— the â—â—berâ—â—â— of Religion but to secure the publick 〈◊〉 to prevent the occasions of new Rebellions And no sobâ—â— man can 〈◊〉 his Prince for this tho he may Those and ought to express a just indignation against Them who forfeit this liberty by abusing it for a cloak of maliciousness A great and passionate Zeal like a distemper'd Love blinds mens eyes and makes them mistake both their Enemies and Friends It fills their heads with endless jealousies and fears and makes them start and run away from their own shadow Such a boysterous Zeal is the frenzy and Calenture of Religion which makes men uncapable of any sober counsel and all prudent Resolves and precipitates them into the most wild extravagant and irreligious attempts There is nothing more pernicious than Zeal when it gets a-head and bears down all the considerations of Reason and Religion before it When men are conscious to themselves that they are engag'd in a good cause and have honest designs it makes them more bold and venturous For tho few men daâ— own it yet the actions of too many sufficiently proclaim that Thâ—â— think they may strain a Point and dispence with strict Duty when it is to serve a good cause when the Honour of God and the Interest of Râ—ligion is concern'd Such a Zeal does violently push Men forward but â—â— does not steer well nor observe its compass and thus it is too often seeâ— that Men who begin with a zeal for Religion insensibly slip into Statâ— Factions and are engag'd vastly beyond what They first design'd Lâ—â— Us then above all things have a care of our Zeal that we may not mistaâ—en earthly Fire which burns and consumes for that divine and harmleâ— Flame which is kindled at God's altar A true zeal for Religion is nothing more nor less than such an hearty love for it as makes us very diligent in the practise of it out selves and contented if God sees it fit 〈◊〉 lay down our lives for it and very industrious to promote the knowledge and practise of Religion in the World by all lawful and prudeâ—â— means A true Christian Zeal will not suffer US to transgress the striâ—â— bounds of our duty to God or of our duty to Men especially to King and Princes whatever Flattering Prospect of advantage it may give To lye to forswear our selves to hate and revile each other To reproach and libel Governors in Church or State to stir up or countenance with the least Thought any Plots Seditions or Rebellions againâ—â— the King is not a Zeal for God nor for Religion for this wisdomâ— not from above but is earthly sensual and devillish for where strife and coâ—tention is there is every evil work Let Our past Experience therefore teach Us to watch over the leaâ—â— stirrings and first appearances of a seditious and factious spirit either in our selves or others however it may be disguised with a pretence of Religion Faction like other vices has but very small beginnings but when those beginnings are indulg'd it soon improves and gets strength Omne in praecipiti vitium stetit When men once espouse a Party like those who are running down hill they cannot stop when they please Discontents and jealousies are easily fomented when We have once given admission to them and the busy Factors and Agents for Sedition when They find US never so little disposed to receive the Impression use their utmost art and skill all the methods of insinuation and address to make us Proselytes I doubt not but many Men have died Rebels and suffer'd as Traytors who at first did as much abhor the thoughâ—s of Treason and Rebellion as any of us can Thus I doubt not but it was in our late Troubles And thus I believe it is at this Day Let such Examples as these make Us wary how
she confer it upon him but it is of Divine Appointment Whosoever Râ—sisteth the Power Resisteth the Ordinance of God saith St. Paul To oppose and shake off his Majesties Government To Plot and Conâ—piâ—â— against him is to Rebell against God And when We wouâ—d not suffer our Lawfull Soveraign whom the Divine Majesty had appointed to Rule over Us we did by just consequence and fair interpretation endeavour what we could to Dethrone God himself and proved Traytors â—ot only against our Natural Lord and King but against the Heavenly Monarch himself by whose Commission he Reigns That Wicked King Zâ—dâ—kiah of whom it is expresly said 2 Kings 24. 19. that he did that which was Evil in the sight of the Lord yet he is stileâ— by the Prophet Jeremy Sam. 4 20. The Breath of our Nostrils The fates of whole Kingdoms depend upon them All that live under their Government are interested in them and partake with them And a Uillanous Invitation or Treacheâ—ous Attempt Succeeding against our Soveraign may I am afraid most justly will stab a whole Nation to the Heart and fill all Places with Blood and Confusion Is it not God's wonderfull Providence that hath hitherto preserved His most Sacred Majesty And did not the same Providence preserve his Royal Brother and himself from the Fury and Rage of those who Embrued their Salvage hands in the Sacred Blood of their Majesties Royal Father Hath not the same good Providence continually encompassed Them as with a sheild when their own Subjâ—cts then and now again in Arms sought both their Deaths and destructions was it not the same Providence that for a long time hid and Conceal'd Them from the most diligent Search of Blood-thirsty Rebells and at last after a Miraculous manner provided an escape for them and through Innumerable dangers conveyed them safe to a strange Land was it not the same God who deferded and supported them then and still continues so to do in the unparallel'd case of his present Majesty against the most unnatural and blackest Treacherys and Treasons that ever yet saw light till at length by His own Right hand and Ouâ—stretched Arm. He brought them safe again to England and Gloriously Restored the King to his three Kingdoms Tho' it were realy so that We were oppressed or treated harshly by Governors yet We are not to give vent to our passion in undecent Rayling or Inveighing against them call'd in Scripture Blaspheming or speaking Evil of Dignities Is it fit saith Elihu to Iob to say to a King thou art wicked and to Princes ye are ungodly It cannot but be observed almost by every man that many of the Heads of this late Conspiracy were persons Infamous throughout the whole Nation for their Immortallities and Debaucheries Notorious Whoremasters Adulterers Drunkards Murderers Swearers and what not Now what a Fulsome thing is it and to be abhor'd of all Honest men to hear such persons as these set up for the great Patriots of their Country and the assertors of the Peoples Rights and Conservators of their Liberties and Religion Are men of such Atheistical Principles and prostitute Consciences fit to be trusted either with Religion or our Liberties or can we desire any grâ—ater Argument that they are mov'd by some other design which they make under such plausable pretences Let Us all be warn'd to have a care of Reading Factious Books and of imbibing antimonarchical principles but more especially that cursed Antichristian Principle which hath done an infinite deal of mischief amongst Us and perhaps hath brought more into This Plot than any one thing els I mean That it is Lawful in some Cases by Force and Violeâ—ce to Resist the Supreme Authority Especially in defence of the True Religion Particularly if the King or those commissioned by him use Illegal Force to bring in another Religion or to persecute the Professor of the true Keligion Let us have a care of the Books wherein such Poysonous Doctrines are taught or of the Company of those who profess to believe them least before we are aware they insinuate themselves into us and so betray us to infinite mischiefs Men do not become Traytors and Rebâ—lls in an instant But first They begin with Murmuring and Complaining then unmannerly talking of their Superiors at length plain accusing their proceedings till by such undutifull practices they become conscious to themselves that They have offended the Government at so great a rate as that they cannot be safe under it and then in their own defence they think of destroying it LONDON Printed for Walter Kittilby at the Bishops Head in St. Paul's Church yard Core Redivivus A SERMON Preach'd by William Bolton one of the Scholmasters of the Charter-House Numb 16. 26. And he spake unto the Congregation saying Depart I pray you from the Tents of These wicked Men and touch nothing of Theirs least you be consumed in all Their Sins TO oppose Our lawful Magistrate is against the sense and practice of Christ's Church in all ages even under the severest persecutions I say in all ages even under the severest Persecutiors of Heathen Emperors nay under Julian the Apostate And if We shall reflect upon the Judicial proceedings of God Almighty in this kind we shall find him so jealous of his own as not to suffer in his Deputys Honour and therefore by some secret and irresistible power He hath still countermanded the deepest projects of Traytors He hath split their Councels and struck their most refined Policies with frustration Or a Curse You have heard how Corah Dathan and Abiram who had supplanted from their loyalty no less than 250 Princes men of renown upon whom the Holy Ghost in the Text fastens no other character than that of Wicked suffer'd both in themselves and accomplices for their mutiny against Moses And let Absolom steal the hearts of Israel from David both his King and Father Let ten of the twelve Tribes proclaim him King in Hebron Let the Distressed David fly from his Royal Seat and let his ungrateful and rebellious Son possess Jerusalem London Let Aâ—hiâ—ophel advise Absoloâ— â—o pursue David his counsel shall be turn'd into folly insomuch that he shâ—â—â— lay violent hands upon himself and though the too indulgent Father gives command to spare his life yet rather than Absolom shall prosper in his Treason his own beloved hair shall serve for an halter to execute him 2 Sam. from chap. 15. to the 19th Let Sheba the Son of Bichri make a Party in Israel against David let him secure himself in the strong City a Woman shall perswade his own Followers to cut off his head and present it unto David's General chap. 20 If you look into 2 Kings 11. you will find the reward of Athaliah's Treason She seizeth upon the Crown of Judah and to sâ—cure herself in it she as she imagin'd slew all the Seed Royal After six years enjoyment of the Throne without doubt she supposed herself safe enough when behold the
there to assure Government and to engage all persons to Subjection upon better arguments and stronger Reasons than aâ—y yet were ever made use of before For here the Reason of Subjection is layd deep and charged immediatly upon the Consciences of men Resistance is 〈…〉 ‑ siâ—â—ing the Ordinance of God and Damnation is expressly threat 〈…〉 â—gainst it And yet I must needs say to the dishonour of Some men That They have Robbed Christian Religion of this way of Defending itself and defeated the effect of this appology for it Obedience is not only recommended upon the great advantages of quietness and Peace of happiness and Order that result to the World from it nor backed with the Sanctions of Temporal Punishment to Those that Rebell but it is pressed upon Reasons of Conscience and Duty to God and the danger of incurring that Eternal Damnation that is prepared in Hell for the Lawless and Disobedient Kings will be better pleased and satisfied with the quiet and peaceable Lives of their Subjects their chearful obedience to their Laws and Their ready complyance with their pleasure than with all the formal Caresses and Protestations of Loyalty and Love. And I wish Some men of late had not given Them too great cause to conclude that Mens Practices and Profâ—ssions doe not always go together The good Christians of Old were in all cases peaceable and submissive They readily obeyed and heartily pray'd for their Governors Even when mosâ— Barbarously and unjustly provoked to the contrary so that not one Christian dyed as a Rebel or a Traytor in all the Early Persecutions of Christianity nor for several Centuries And you may challenge any of our modern Factors for Treason to instance in One. Nay it is well known that even Julian the Apostate acquits Them from this aspeâ—sion and upbraids his Heathen Subjects with the Obedience and Loyalty of the Galileans as he scornfully calls them which is the more remarkable testimony for coming from the mouth of the Bitterest Enemy that Christianiâ—y ever had And now alas amongst all the sad Circumstances of Our late Treasons and Rebellion there are none â—e ought more to be concerned for than the Impiety and Guilt of the Conspirators and the advantage that some men will take hence to Reproach the Protestant Religion Oh! Cursed Impiâ—ty and Hypocricy are these things becoming True â—rotestants Is this the effect of all your Starch'd and formal Godliness Doe all your Oaths and Vows of Loyalty and service to Your King Do all Your appeals to God for the sincerity of your Intentions Do all your Solmn Protestations of care and concern for his safty come at last to this good God! that Plots and Conspiracys against the King Nay â—â—â—n Rebellion it self should shelter themselves under the Gospell And Religion â—e 〈◊〉 to Colour that which almost above all things it abhors What shall we say of such men who can help Uâ— to Names and Characters bad enough for Them who have put off not only Religion but Humanity and are Actualy commenced Devils LONDON Printed for Henry Bonnick at the Lyon near St. Paul's A SERMON Preach'd by John Harrison D. D. 2 Sam 18. 28. And Ahimaaz called and said unto the King all is well And he fell down to the Earth upon his Face before the King and said blessed be the Lord thy God which hath Delivered up the Men that lift up their hand against my Lord the King. THe Rebellion that was to begin at Hebâ—on did happen under the pretence of paying a vow unto the Lord that is under the Veil or Disguise of Religion Absolom said to the King Let me go and pay my vow which I have vowed unto the Lord in Hebron 2 Sam 15. 7. Nothing more usual than to give out For the cause of Christ whilst under that vizor They Act parts quite contrary to his Holy Doctrine and Blessed Example And this is ever observable in a well formed Conspiracy if a Conspiracy can in any sence be so expressed First To settle it self Under some Chief Leader that by Popular Arts hath insinuated Himself into the Multitude Giving Himself out to be some mighty one And what he wants of a just Title as that ought ever to be maintain'd in an Hereditary Kingdom He will make good in his defence of the Peoples Religion Estates Lives and Fortunes The late Lord Russel encouraged by this Scotch Doctrine That it is Lawful to defend a mans Conscience by open Force against any Authority whatsoever did dare adventure his Body Yea I â—remble his very Soul on this false bottom so his Execreable paper seems to import But instead of a Faithful I fear he met with a Faithless Confessor Bâ—rneâ— For who that is not resolved to quit humanity will believe that to be Religion which is Maintain'd with Treasons and Murders of the most Purple Dye And here we may observe of what Mischievous Consequence any Combination is whether influenced by self-Interest Pride Ambition Spight or Malice When We are once lead out of the Kings High-way of Honnour and Honesty into any By-paths of our own We soon fall into the Broad road of Rebellion Having taken a Survey of This Hellish Conspiracy a suddain Horrour here Seifeth my trembling heart at the sad apprehensions of what hath already or may still most justly befall Us The dismal consequences of a Bloody War c. The face and voice of an Angel which hitherto hath been for Religion Estates Lives and Liberties is now like to be changed into the hands of a Devil who may rend those dearest Interests into a thousand pieces And the bleeding marks of the Last Rebellions being Scarse out of our sides We are now again like to be turned into avery Shambles But surely We that have been so many years a Lasting mark of Infamy over the habitable Earth for Murdering King Charles the First of Blessed Memory and Betraying his present Majesty as Judas did his Saviour can no longer delight in a continuance of such disgrace as wants a Parallel Have We forgot our Oaths of Allegiance Have We cast behind Us all past favours from the Crown to Betray our Trust to lift up our hands against God's Annoynted sure there are Some the better they be dealt with the worse still ye shall find them And of These constanâ—ly David was most in danger LONDON Printed for William Crook at the Green Dragon without Temple-Bar A Sermon Preached on the Thanksgiving day c. by Edward Pelling Chaplin to the Duke of Somersett Psal 34 19. Many are the Afflictions of the Righteous But the Lord delivereth Him out of them all THe special Providence of God is seen in nothing more than in watching over Princes in preserving Them and their Kingdoms and in supporting their Government For the hearts of Men are naturally so impatient of Subjection and so greedy of Power their particular interests are so divided their designs are so various their Passions are so violent their
to Their Teeth THe good Providence of God over the Sacred Persons and Government of Princes in pâ—eserving both from the most Malicious designs of so many Restless and Sanguinary Spirits is one of the most stupendious works of God's Omnipotence that ever He hath shew'd since the last day of the Creation a Miracle which was the Common Subject of King David's thankfull Mâ—â—itations up and down throughout his whole Book of Psalms and paâ—â—icularly in this Psalm where after a most humble manner he doth adore the infinite Mercy and Power of God For Delivering Him and his Subjâ—cts from the â—â—reatning dangers of a fresh Insurrection And that too when the Rebellion was so formidable When the Malice of Wicked Men was so outragious when their appâ—tites were not to be satisfiâ—d but with streams of Blood when Ruin was breaking in upon the whole land like a mighty Torrent when without the immediate help of God nothing could be expected but utter desolation when the danger was so emminent and seemingly so inevitable that Those Men of Uiolence thought themselves as sure as if the Prey they sought after were already in the Gin Then was the time for God to lay to his hand to make bare his Arm and to gain himself Foâ— our * so was the King Delivered from Rochester by reseuâ—ng Innocence from the Pitt as it lay at the Brink ready to drop into the depth of Destruction And this â—aâ—ger did proceed from Sâ—eba and his Associates a desperate Leader of a Uery Terrible Defection nothing being more dangerous to any Prince than the United Malice of Rebellions Spirits that submit not for Conscience sake but either upon Constraint or for Their Interest only I doubt not but David in the Penning of this Psalm particularly thought of the Conspyracy of his Bloody Son Absolom that formerly had been guilty of shameful Murder his Ambitious Son Absolom whom nothing would satisfy but the Crown his ungratful Son Absolom that so basely rewarded him for his Longings after him when he fled from his presâ—nce to Geshur and for his pardon for his Kisses upon his return His Persidious Son Absolom that no sooner went out of his Fathers Court but ran to the Gates to steal away the hearts of his Fathers Subjects saying O that I were made Iudge meaning King in the Land His Hypocritycal Son Absolom that pretending a desire to perform his vow To preserve the Protestant Religion c. would have Usurped the Throne and did under colour of Religion raise an open and bare-fac'd Râ—bellion This was such a dreadful Conspiracy as made David himself the King tho' a man of such Prowess and Conduct presently To fly for his Life Such a Uiolent agitation were People in theâ—â— that they were ready to flow to him from all Quarters like the meeting and inundation of many Rivers to make a Deluge And that which made this Conspiracy the more Terrible was that Achitophel was in the head of many others Achitophel that hardned Traytor and cursed Reprobate that when his Council and Bloody endeavours would not take fled for it presently and through Anguish and Vexation Hang'd himself A sad end indeed for any Rebel to be his own Executioner though in Some Cases 't is pitty that an Achitophel an Inveterate and Advising Rebel should ever dye in his Bed. When the Highest Treason was form'd by such working Heads when 't was Conducted by such Politick Councils when 't was Executed by such desperate Instruments when it prosper'd On a suddain by such * The vilest Treacherys of some of the Nobility in the West Successful Stratagems nothing could be expected but the King 's inevitable Ruin had not the hand of God been more concern'd in the cause than the hand of David's Faithful General Joab visible in the surprizing death of Absolom Who was caught in a wood and hung by his Locks upon a Tree To shew the World what a Reward all They deserve that take up Arâ—s and Rebel against Their * Is not James the 2d Son of Charles the first and only brother of Charles the 2d who dyed without Issue Lawful Prinâ—r T is true a most sad and shameful Truth God knows such was the monstrous Impiety of the last Age that it afforded one unpresidented unparallel'd instance of God's wrath when that incomparable Monarch the Glory of our Reformation and Honour of the world was forced to bow his head down and to fall a Sacrifice to the Lusts of the most barbarous Villains †Somthing like the case of his present Majesties But God be praysed it is not goâ— so far as if God had forsaken him however that some Compensation might be made for that superlative and otherwise iâ— reparable loss by the due Succession and after greatness of his Posterity God hath multiplyed those Temporal Glories upon the Sons which he took from the Father and gave him a blessed Eternity in Exchange for And to let the world seâ— that Resistance is criminal even when t is prosperous and to punish Rebellion in a Second Age tho' it escaped in the First God hath delivered the Two Royal Brothers from six Troubâ—es and sâ—aven too ' Shâ—ba and Absolom with their Wicked Confederats or Inviters joyn'd hand to hand to execute a Conspiracy which had been long a forming by the * For the People are alwais deceived by the beauty of the Pretence Religion c. as the Serpent deceived Eve with the fairness of the fruit And repent as she did when 't is too late Seâ—pentine Subtilty of a twining and party-colour'd Achitophel This Deliverance was manifestly the work of God. Our dangers were so immense and and yet so close and privy that it bâ—â—h passed the Sagacity and exceeded the reach of humane Force to prevent them and nothing can deliver Us from them but the Power and wisdom of Almighty God What were the Conspirators but the most daring and desperate Villains And what was the Conspiracy itself but along studied and now ripe Design to draw in upon Us an whole Deluge of Blood to over-whelm Prince and People with final Slaughter To destroy the very name aswell as to stiflle all further efforts of Loyalty and to bury Ouâ— Monarch or Dethrone him beyond all hopes of a Resurrection and what is like to be at the end of all this but Irreligion and Aâ—â—eism accompanied with the most dismal Confusions and a Perpetual War till by weak'ning and killing one another We may in time when 't is to late grow weary of Our Follies Good God! That ever Atheism should prevail in such a Land as this where not only all Demonstrative Arguments have been used to prove a being infinitely wise Just and Good to preside over the world but moreover where the presence of God hath been so often so long and in all the vicissitudes and changes of this Sublunary World so constantly seen and manifested as if he had taken up his abode with
Us as if he had said of tkis Kingdom as he did of Zion Psal 132. 14. This is my Rest for ever Here will I dwell for I have a delight therein And yet I may truly say but to our great shame that since the Creation of the Universe there never was such an Athestical Generation no not in the most dark in the most distant in the most infidel parts of the World as this Nation hath groaned under these late years And yet 't is observable tho' it be very strange that None among Us have pretended greater concernment for the Reformation than Those who have bid open defiance to all Religion whatsoever Men of the most profligate Reputation Open Drunkards profest Adulâ—â—reâ—s Notorious Cheats Forsworn Rebells Impudent Lyars Persidious Hypocrites and but the other day Scoffâ—rs at God and at the very shew of Piety 'T is enough to move the Meekest the most Patient Man on Earth to consider what Foreheads of Steel and Adamant those Impious Wretches haue that coulâ— take the â—â—nsidence Thâ—s to Gull and Impose upon the People by a seeming Zeal for Religion Especially when They are now up in Arms fighting for it in open Rebellion against the Example of our Saviour and the Precepts of the Gospell As far as I have observed the whole History of England doth not afford Us an Instance of God's Providence that can come any thing near that account which Relâ—tes to our present Soveraign and his Royal Brother Deceased unless it be that single Story of King Alfred the great A Prince of that Learning Wisdom Clemency Sweetness of nature and other such excellent Virtues as really made him an honour and ornament to the Throne And yet that excellent Prince was once Reduc'd to those miserable straights partly by the Invasion of Enemies from abroad and partly through the Treachery of Rebels and Deserters at Home that he was Forc'd to put himself into the disguise once of a Common Soldier another time of an Herds-man and at last to abscond for a considerable time in the West in a poor Cottage among Woods and Moors a sad and wofull place for a Crown'd Head to Rest in And yet such was his Religious dependance upon God that tho' He was Forsaken by his Friends invioron'd with his Enemies and brought to those extreams and shameful necessities that his mother and himself were hardly able to subsist yet He doubted not but Providence wâ—uld one Day Restore Him to his just Grandieur And so it was that in that very mean Condition in that most obscure place he began the Recovery of his Fortunes There he began the Foundation of his Kingdom Raising it on still by degrees till in a little time he became the sole and absolute Monarch of this Nation and made it a most Flourishing Kingdom and gave many the most excellent Laws that We enjoy at this Hour or rather may so do when God shall Restore the King and we return to to Our Allegiance and Duties LONDON Printed for Samuel Keble at the Turks Head in Fleet-street Error Pag 2 line last Read their Shoulders POSTSCRIPT NOw Reader after Thou hast duly consider'd these Firm Doctrines of the Protestant Religion Tell me truly If thou canst expect ever to see One Rebel in Heaven or to meet even any of Those that do but wish prosperity to Rebellion in the Regions of Bliss Tell me if thou hast any dread of a Future Judgment If thou hast any value for thy Soul what Rewards will follow Thee what vengeance rather will pursue Thee if thou set up a God of thy own Fancy and hearken to the Oracles of Rebellion instead of Governing all thy Thoughts words and Actions by the precepts of the Gospel and after the meek example of the Blessed Jesâ—s Dost thou think one Murther enough to Damn an unrepenting Soul and Canst thou wish Success to those that take Arms against the King without Plunging thy self into the Guilt of every Man's Blood that is or shall be Spilt in such a Damnable Quarrel Canst thou Offer in Sacrifice thy will and affections as the Indians do their darling Children to the Devil to the Monstrous Idol of Rebellion and not be tainted with that Idolatry which will inevitably Damn thy Soul without a most speedy and the deepest Repentance Nay tell me if thou canst Repent If the Nature of thy Crime will admit of Repentance in thee when Lucifer was Damn'd because the Sin of his Rebellion was utterly incapable of that Grace which gives a true Repentance Fare-well These Sermons may be Printed Dublin Castle the 28th of July 1689. Patrick Clogher Thanksgiving Sermons Preached on the 9th of September 1683. Francis Lord Bishop of Ely pag. 37 John Fitz-william D. D. pag. 01 William Sherlock D. D. pag. 15 Paul Lathom Prebend of Sarum pag. 20 Benjamin Calamy D. D. pag. 25 William Bolton Scholmaster of the Charter-house pag. 30 John Price D. D. pag. 33 Charles Powel M. A. pag. 43 William Smith Prebend of Norwich pag. 47 Miles Barnes D. D. pag. 51 Henry Hesketh Minister of St. Hellens pag. 55 John Harrison D. D. pag. 58 Edward Pelling D. D. pag. 60 Luke Milbourne pag. 65 A Thanksgiving Sermon against Monmouth's Rebellion 29th July 1685. Edward Pelling D. D. pag. 68
which descends by virtue of the Kings Charter So when the seven Electors choose an Emperour of Germany or those that usually choose a King in Poland they only design the person his Power is not from them but immediatly from God. And now whether the Power of Kings be so immediatly subordinate to God and depending upon Him that no Earthly ower whatsoever can call them to account for the Administration of their Government and discharge of their Trust The Accountableness of Princes to the People in their Representatives hath passed too lately for currant Doctrine in the days of imprisoning King Charles the first c. That Reason and Conscience may be satisfied of the falsness and dangerousness of such Assertions I shall offer what follows to prove that God Almighty is the only Ruler of Princes and that to him only they owe their accounts first in reason it is a contradiction after We have own'd the King to be Supreme in all Causes and over all Persons both Ecclesiastical and Civil to affirm afterwards that there is any other Power that hath Right to call him to an account and consequently is in that respect his superior That We have own'd the King as Supreme I suppose all men will confess and the Apostle St. Peter calls him so 1 Pet 2 13. And that his accountableness to any other on Earth would render these persons that may demand his account to nomine Superiour to Him is grounded upon that known maxim Par in parem nou habet potestatem If therefore the King be Supreme and yet hath others on Earth that are Superiour to him then is he Supreme and not Supreme a palpable contradiction both branches of which cannot be true Now the Kings Supremacy both the Law hath Setled and every Good Subject hath own'd and therefore must disown the Supremacy of the People either Collectively or in their Representative as a Spurious Offspring descended from Salus Populi and Vniversis minor Secondly If We consult the Scriptures when David had committed those two great sins of Adultery and Murther either of which singly was capital by the Jewish laws yet do we not find him call'd to account for them but only by the great King of Kings who takes the matter into his own hands sends his Prophet to him Summons him before himself as his Judge brings him to Repentance accepts his Confession and Remits his Trespass as to the Eternal punishment And David appears very sensible of his being accountable to God only when in his most penitent Confession he crys out against Thee Thee only have I Sinned Psal 51 3. If therefore We own the Scriptures for our guid in all doubtfull and important points here is an instance to guide Us in a matter of this great and weighty Moment Thirdly to hold a Power in the People to call the Prince to account for the Administration of his Government is most highly inconsistent with the law of nature and all the Reason and Conscience immaginable For it makes the People at once the complainants the witnesses the Jury and the Judge For when we speak of the King and the People they are but two parties If therefore the King must be impleaded who must be the Complanants Prosecutors the People who Witnesses the People who must be the Jury to enquire of matter of Fact the People who must be the Iudge to determin he hath broken a Law and be obnoxious to punishmentâ— the People at last when Sentence is passed upon him who must Execute it still the People a thing never heard of in any Judicial proceedings even in the most Barbarous Nations and that which must needs preclude the doing of Justice when passion or interest in the Mobile would carry all things according to their own Lusts and Humours The Judgments of God have dogg'd at the Heels in all Ages Those Subjects that have Risen up in Rebellion against their Lawfull King and â—â—ther Secretly or openly taken away their Lives Had Zimri peace who â—â—w his master c. And how hath the Justice of God become the avenger of Blood and pursued Those who had killed and taken possession and boasted of their Wickedness for several years together and some of them desired it might be written on their Tombs here liâ—sens of the late Kings Iudges This I hope will not be forgotten in This Generation c. That all men may hear and fear and do no more so Presumptiously If Kings then have their Power from God and are not accountable to any person or persons on Earth then is it a great Sin to Arraign the wisdom or Justice of his Majesties proceedings in the Convention of men of unsanctified Hearts unhallow'd lives and prophane Mouths Too many now adays make it either a sign of Grace or a token of Wisdom or at least an argument of good affections to the publick to Slander the Footsteps of God's Anointed And as if they would investigate their Pedegrees from Coraâ— and his Complices do proceed by Rising up against Moses and Aaron reproaching both Prince and Priest as if They took too much upon them If he that stept out of his rank without allowance of his Officer to fight an Enemy though he kill'd him was condemn'd for deserting his place what censure can be great enough for Those that desert their Ranks and Stations not to fight an Enemy a Forreign Invader but to encounter their lawful Soveraign If God Almighty be the only Ruler of Princes and neither the People collectively nor Representatively have power to censure the actions of a King then certainly the Individuals or little knots of the Populâ—cy have much less power to censure his proceedings When Men presume to think that the King is the peoples creature deriving his Power as a Trust from them and when the fondness and novelty of the notion by degrees hath flatter'd them into a fix'd opinion of it They will quickly implead his Authority as a conditional and precaâ—ious thing and upon the least distaste will be tempted to meditate a revocation of their trust So that what does not jump with one mans interest tho it may advance anothers the King must answer for And what does not indulge the lusts of the foolish though 't is highly acceptable to the Wise the King must account for so apt are Resty Men to clamour against the Settlements of their own security and happiness and promote the steps of their own ruine and confusion But when Men shall seriously consider that the Sword is put into His hand by God himself and that he bears it not in vain that he is a Revenger to execute wrath upon Him that doth evil Rom. 13. 1. This will oblige them to obedience and loyalty to their earthly Soveraign out of a principle of conscience towards the King of Heaven This will speak them at once both True Christians and Good Subjects For pretended Sainâ—shâ—p is conâ—â—stent with Rebellion but True Christianity will be
always attended with Loyalty This will clear the Profession of Religion from the aâ—persion of ungovernableness and set Us forward to that Kingdom where He by whom Kings Reign shall rule over all and be all in all LONDON Printed for Joanna Browne at the Gun at the West-End of St. Paul's A Sermon Preached by Benjamin Calamy D. D. on the 9th Septemb. 1683. Ecclesiastes 10. Verse 20. Curse not the King no not in thy thought c. OF all Rebels they are certainly the worst that are such out of conscience and no such desperate Villains as those who think to please God by Murders and Massacres Other wicked men may be often checked are sometimes restrain'd by their consciences and dread of a future Judgment but what evils shall they ever boggle at who commit such gross wickedness out of complyance with their conscience out of obedience to God and expect to be rewarded for it in another world And is it possible by any thing We can do to bring greater dishonour to our Religion or more effectually to prejudice Rulers and Governors against it than by making it to patronize and countenance Faction and Rebellion If this were the true genious of Religion To make men Unpeaceable Turbulent Mutinous Seditious c. It would then become the great interest of Princes to guard themselves against It as the very Pest of Humane Society and dangerous to the Civil Government But thanks be to God This is not the temper of Our Christianity Our Saviour's Religion begets in men the most gentle and meek patient and Governable Spirits and is so far from being inconsistent with Loyalty to our Prince that it is thâ— greatest â—ye and Obligation to it in the World And there is no one can through off his Allegiance to his Earthly Soveraign but at the same time He Renounces all duty and Conscience towards God. The Doctrine and discipline of the Church of England We all know what it is It is stated and defin'd and we are sure that it condemns all disloyal Seditious practices on any pretence whatever We must not compass imagine desire or contrive Or invite any thing that tends to the damage and prejudice either of our Soveraign Lord the King or of any that are Commission'd or Authoriz'd by him Soveraign Kings and Princes are God's Deputies and Vicegerents set up by himself and They derive their Power and Authority from him alone God Almighty the maker of us all is the only absolute Lord and uncontroulable Soveraign of Men and Angels part of his own Power and Authority which he hath over his Creatures he hath Delegated and Committed to Kings who are the most Principal instruments and Ministers of his providence in the World Hence are they call'd Gods and Children of the most High Psal 82 6. God hath invested them with some part of his own Majesty stamped his own Character upon them and appointed Them in His place to perform and administer even some part of his Divine Office if I may so speak amongst men Thus constituting Them Earhly Gods as to their persons sacred and as to their Actions Accountable to None but that Supereminent Divine Authority that gave them Commission This is not any new coyned Divinity invented in favour of Arbitraâ—y Power but is expresly delivered in holy Scriptures was professed own'd and taught by the primitive Christians and hath been the constant Doctrine of the Reformed Church of England Nay it is agreeable to the general sence of mankind and might be made out by Rational Evidence if we had no other confirmation of it That Supreme Governours have their Power and Authority from God alone is expresly delivered in Scripture and that not only of the Kings of Israel who were evidently established by God's appointment but in general we are told Prov 8. 15. 16. By me Kings reign and Princes decree Justice By me Princes Rule and Nobles even all the Judges oâ— the Earth Thus Cyrus an Heathen Emperour is call'd God's Annointed Isa 45. 1. Thus saith the Lord to his Annointed to Cyrus and in the last verse of the preceding Chapter he is call'd God's Shepheard Prin ces being often by reason of the Resemblance betwixt the Pastoral Officâ— and Government call'd Shepheardâ— I have made the Earth saith God by the Prophet Jeremiah 27 5 6. and given it to whome it seemed meet unto me And now have I given all these lands into the hands of Nebuchadnezzar the King of Babylon my servant Thus Daniel declareth that the Most High Ruleth in the Kingdoms of men and giveth it to whomsoever he will. And he tells Nebuchadnezzar Chap. 2 37. that it was the God of Heaven that had given him a Kingdom Power and Strength and Glory In the new Testament nothing can be plainer than the begining of the 13 Rom where St. Paul tells us that there is no Power but of God that the Powers that be are ordain'd of God whence in the next verse he styleth Magistracy or Government the Ordinance of God and in the 4th verse the Ruler is Called the Minister of God To execute his vengeance upon Them that do Evil. It is plain that this was always the Doctrine of the Church of England as appears from the Booke of Homilies wherein we are taught That the High Powers are set in Authority by God that they are God's Lieutenants God's Presidents God's Officers God s Commissioners God's Judges Ordain'd of God himself Nay it hath been directly asserted in our Church that the most High and Sacred Order of Kings is of Divine right being the Ordinance of God himself founded in the prime law of nature and clearly establish'd by express Texts both of the Old and New Testament Nor indeed can it be well Conceiv'd or Reasonably imagin'd from whence Kings and Soveraign Princes should have right to Govern and Command but from God alone since He is the undoubted Lord of the whole Earth and alone hath full Power and Right to Govern it I cannot see but that whoever shall goe about to Confer any Power of Government or take upon himself any such Authority over others were it not â—y God's Appointment and instiâ—ution he would thereby put himself upoâ— disposing of Gods Right without his leave or ordering so that Government or Supriority of oâ—e or more over others is all Tyrany and Usurpation upon God's Right or els it must be granted to be Ordain'd by God himself And whatever the form of Government may be or whatever hand the People may have in Choosing or Designing the person or persons that shall be invested with this Supreme Authority yet the Power and Authority it self is deriv'd only from God and is neither Received of the People in Trust nor is the Soveraign Power answerable to them for the Administration of it which is sometimes illustrated thus Tho' the Wife may choose what person she pleaseth to make her Husband Yet his Authority over the Wife is not owing to her nor doth
put to the Sword and the People were carried Captives into that same Babylon that heathenish Countrey which they so justly abhorred Again the same tuâ—bulent and restless People being after many ages in some degree re-established by the valour of the Maccabees had made an intire and necessary surrender of themselves to the Romans as to their Lords and Masters For fear of giving umbrage to the Romans of any other pretender to the Crown but Cesar their cursed Polititian Caiaphas was for putting our Blessed Lord to death These two words Venient Romani the Romans will come and take away both our place and Nation were effectual Incentives to stir up the People to cry Crucify him Crucify him As now to cry loud enough Popery will come in and swallow Us up serves all the turns of any great Incendiaries to bâ—eâ—k through all Humane and Divine Laws What else could they intend speaking of the Phanatick Plot in King Charles the Second's time but a Massacre What other thing could they wish What other cause of acting so detestable a Treason For to take off a most merciful King and his next Successor Who next to him hath shewed himself of a most reconcilable Temper Complying men such as can sit still and be quiet under any Usurpations care not What Inâ—erest prevails and laugh at the notion of being State Martyrs But I wish this sort of men who please themselves wâ—â—h being so Passive in so Active times as these would consider what kind of censure or sentence rather an Heathenish Legislator hath pass'd upon them Amongst the Laws of Solon says Plutarch Writer of his Life that is very peculiar and surprizing which makes all Those infamous who stand Neuters in a Sedition for it seems he would not have any One insensible and regardless of the Publick and securing his Private affairs glory that he had not any feeling of the Distempers of his Country but Presently joyn with Those that have the Right upon their side assist and venture with Them rather than shift out of Harms-way These are the words of the wise man stating and declaring the concern that every private man ought to shew when his Prince in respect to Rebellion or his Country by Invasion is in danger And David being yet a Subject tells the people plainly as the Lord liveth says he Ye are worthy to dye Because Ye have not kept your Master the Lord 's Annoynted Awake then You that together with the Land which the Lord gave to your Forefathers inherit their virtue too the old English Loyalty and Courage Lay out your thoughts upon some thing more worthy of your selves than are thoughts only of your own security Let every one in his station do his duty fearlesly And they that doe soe prove for the most part the wisest aswell as the most Consciencious the safest aswell as the noblest and best Patriots Let Us set it down to our selves that Honesty is the true Policy and let none make that cursed conversion of the proposition as if Policy were the true Honesty unless they mean to Revive that old abominable Gnostick principle of Compliance with any Usurpations or Impositions for fear of sufferings for fear of that which a Christian would rather wish for his own sake could it be without other mens guilt i. e. the Crown of Martyrdom The Church the Feild of God has been manur'd and enriched with the noblest compost in the world the blood of Martyrs The times and Seasons of the year are bounded out and Signalized by the dying days of Martyrs The Christian Temples are dedicated to the Memorials of the Martyrs And Miracles were undeniably wrought at the Monuments of the blessed Martyrs After all this men of soft and smooth-Insinuations would introduce a Principle of self-preservation as they call it as if it were unworthy as if it were unlawfull to suffer any thing like Martyrdom Nay as if it were more Christian like to be Rebels and Regicides than to be so much as Confessors in the cause of Christ I hope now many of the Kings Enemies will change their note and sing Our new Song But then let it come from the ground of the heart And upon these terms They are welcome not only to Our Communion to our Church She never takes the Sword against her lawfull Soveraign but to that of the Angels in Heaven for there is joy in the presence of the Angels of God over one Sinner that repenteth then much more joy over many repenting Sinners What a noble change or rather what a Glorious transfiguration would be wrought upon These men that were lately Instruments of miscief would They now turn Saviours in their kind such as the Prophet gives God thanks for Thou gavest them Saviours who saved them out of the hands of their Enemies Nehem 9. 27. I will not say the third part of the Stars are smitten down as they were in St. Iohn's vision yet now so many who shin'd heretofore in their proper Orbs are fallen And yet the greatest Courage in the World may finde Room enough to exercise and shew it self in a Thorough Penitent as t is excellently argued by St. Chrysostom That David shew'd a more undaunted greatness of mind in daring to think of Surmounting the Sin and the Shame and to set up again for a Saint after his Foul Treacherous and Bloody offence in the matter of Vriah than he had shewn in his Single Combat with Goliah of Gath. LONDON Printed for Benjamin Took at the Ship in St. Pauls Church-yard The Religious Rebel A SERMON Preach'd at South-Marston in Wiltshire by Charles Powel M. A. Psal 10 10. He falleth down and humbleth himself that the Congregation of the Poor may fall into the hands of his Captains REbellion says Samuel is as the sin of Witchcraft Satan first Rebelled against the great Monarch of the World and tho his Ambition tumbled him down from the bright Regions of Bliss into eternall Chains of Darkness yet his instruments carry on the same Rebellion still tho' the scene be changed and the Plot carried on at a distance the design is still the same only that Our earthly Rebels are in this the worse Devils that They dare Rebell against God and the King too This Psalm in general is a pathetical complaint of David to Almighty God of the Pride Treachery Malice and Cruelty of wicked men who as Solomon says seek only Rebellion and These wicked men expositors tell us are Those whom he had maintain'd and preferr'd in his own Court and were therefore the more wicked and the more dangerous of which very persons he says It is not an open Enemy that hath don me this dishonour c. Divisions are of late soe dangerous that I shall not dare soe much as to divide my Text but will only raise from it this proposition That it is noâ— new thing for the worst of men to make use of the sacred name of Religion to palliate the most abominable