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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	child_n	parent_n	see_v	1,442	5	3.9893	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44244	Against disloyalty fower sermons preach'd in the times of the late troubles / by Barten Holyday., D.D., Arch=deacon of Oxford, and chaplain to His late Majesty, Charles the First, of blessed memory.	Holyday, Barten, 1593-1661.	1661 (1661)	Wing H2530; ESTC R43257	56,607	145

Against Disloyalty FOWER SERMONS PREACH'D IN THE TIMES Of the Late Troubles By BARTEN HOLYDAY D. D. Arch-deacon of Oxford and Chaplain to His late Majesty CHARLES the First of Blessed Memory OXFORD Printed by W. H. for Sam. Pocock 1661. TO The Sacred MAJESTY of CHARLES the Second of England Scotland France and Ireland King Defender of the Faith of Sufferings Innocence and Deliverance the Rare Example and for all Princely Vertues above Envy and Imitation ROYALL SIR DID not Reason teach that the Foot is Instrumentall to the Head I should have Judg'd it not Duty but Intrusion to present my Service though most Humble unto Majesty But at present seeing Zeale a Mistaking Peace-breaker I thought it as Necessary as Seasonable to set forth the nature of Loyalty and Rebellion the one from the Gentlenesse of Nature and the Blessing of Vnity the other from the Arts of Darknesse and Subtilty As Remedies these were Imployd in the Late Times and may now be made more usefull by being made more Publique What Speech can be too Just what Diligence too much in the defence of our Supreme Father and Country Was not such the Practice of the Greeke Oratour against the Insidiating Macedonian Was not such the Heat of the Roman Oratour against the Insolence of Marc Antony Witnesse their Immortall Philippiques the Defence and Evidence of their Loyalty patterns even to the Christian though of a Higher Intitution And a Blessing a blessing of Peace it were if these Endeavours for the Amendment of these Times might prove Christian Philippiques and as a wise Glasse reflect to some their deformities or as the sight of a Lacedemonian servant defil'd with Wine which preserv'd the Children from the Defilement And for such as had rather be the Sonnes of Wisdome then of Belial they may purify their Passions by their Judgement if they will lay aside Perswasions taken up in Ignorance and not Blush to be Amended 'T was the remarkable censure upon Obstinate Ignorance of that Great Reporter of our English Cases L Coke lib. 5. in Caudries case Miserable is his case and worthy of Pitty that has been Perswaded before he was Instructed and now will refuse to be Instructed because bee will not be Perswaded Has it not been the Outcrie of late Zelots The present Government must be Obeyd And is not now their Out-crie their Conviction Doe they Obey what they Professe should be Obeyd Or will they make the Royall mercy by the Increase of it and their Abuse of it the Increase of their Guilt When they shall see what a Prince's Right may Require and what his Gentlenesse is ready to mitigate in the Ceremonies practised even in parest Times of the Church without which Ceremonies the Worship it selfe might soon faile as the fruit without the coate though but a paring shall they not acknowledge any remission Favour when the Bounty of our Fore-fathers endowd the Church with wealth and Honour shall any be so unadvised as to Reject the Piety and Bounty shall any be more dangerous and vaine then the Old Roman People that once fell off from their Nobility for not sharing with them in some Honours in that Common-wealth And shall they here in a Kingdome be Offer'd Despis'd Would they have us believe they are so farre from Pride and Avarice They must prove it by better testimony then their Pretence or Actions yet have done When God commanded his people under the Law to repaire on the Sabbath to his Publique Worship or be cut off from his People shall any under the Gospell dare a Separation and be Innocent Or think the Jew had more reason to serve God then the Christian Or shall wee under the Liberty and Light of the Gospell live in a voluntary obscurity as the Old Christians in a Necessary Secrecy under the Persecuting Heathen shall any think they Imitate our Saviour that Pretend Truth but seek Corners after the Mode of Ignorance or Deceit Or shall any put out the Sunne and Light up a Gandle Or be lead into the way of an Ignis Fatuus Or shall any believe the Translation of Scripture not the Translator The Prophet said The lips of the Priest shall preserve knowledge and shall every one now have an Interest in the Office May we not see the Turkish Socinian invading Christianity in the great Doctrines of the Glorious Trinity of the Grace and Godhead of Christ our Redeemer of the Godhead of the Holy Ghost our Comforter of the blessed Sacraments the Seals of our Salvation briefly of all Government and safety amongst men And is it not then Wisdome and Holinesse for Princes with Speed and Zeale to reforme such Reformers When the Dove was sent forth of the Arke shee did returne till the Earth was in part purified when the Raven went forth he returnd but rather Towards the Arke then into it The Dove was a clean bird shee found no rest in the Flood the Raven lighted on the outside of the Arke and on Carcasses floating in the waters and was content to stay and feed on the carrion Oh that all who have fled from the Arke of the Church would with the Dove in a flood of Heresies returne and be taken-in to the Rest to the Safety to the Joy to the Miraculous Change and Just Thankefulnesse under your Majesties Wisdome and Mercy Would they but see the late Blessed Parliament the Parliament of Peace pursuing Peace Would they but see the Generall Concord of Your People the Glory of Your Vertues then should there not be found in the same breast a heart and a heart But not to make Duty a Trespasse by too Long an Accesse with my Prayers for such mens Change and for Your Majesties Vnchangeable Goodnesse and Prosperity I shall ever rest Most Gracious Soveraigne Your Majesties Old and Faithfull Subject BARTEN HOLYDAY Of Obedience OR The Royall Plea A SERMON Preached at White-hall March 22 1639. before King CHARLES the FIRST By BARTEN HOLYDAY Archdeacon of Oxford and one of His Majesties Chaplaines OXFORD Printed by W. H. for S. Pocock 1661. EXOD. 20.12 Honour thy Father AS There is honour due from the creature to the Creator so is there likewise from the Child to the Parent and seeing that Parents are God's deputies we may say that the first duty is the cause of the second As then the Child owes his being unto God absolutely so secondly to his Father and as a true glasse reflects the face which it receives so the Parent towards God so the Sonne towards the Father is never destitute whiles not deprav'd of gratitude a reflective goodnesse Nor is this true only of the naturall Parent but also of the Civill the Magistrate and chiefly then of the chiefe Magistrate the Prince a King not only being like a Parent but the first King being a father nay therefore a King because a Father A lower exposition of which truth though it were a truth yet were it but a truth in part and but

it beyond the apprehension of its happinesse A truth which teaches us a like truth That Vice could it be seen would by the Eye startle the soul to a sacred detestation whereby it would choose rather to fly the Society of the Body then not to fly the corruptions of it which wisdome though taught by Reason is Deliver'd also and confirm'd by grace which intending to set forth the foulnesse of disobedience setts-forth Rebellions the foulest disobedience expressing it by a Comparison not odious though of that which is most odious With-craft The occasion of the Instruction was a Disobedience in omission by an Earthly King 's Neglect of the King of Heaven by Fearing the People more then God by displeasing God to pleace the people But the Bounty of the instruction is more Chatholique extending to Active All active Disobedience intimating this Theological Truth of proportion that since Hee that owes obedience only to God becomes so guilty only by omission more guilty must they be and by Active disobedience that owe obedience to God and Man So that Rebellion will be as the sin of Witch-craft this being a Treason against God by a commerce with his Enemy that being a Treason against him whiles against his Annointed View them in their Certainty in their Motives in their Practice in their Successe and we must acknowledge by the Fitnesse and Truth that this Instruction is not only True but Divine Behold the Art behold the confidence of witches Is it not a part of their cunning to Deny their cunning A part of their wickednesse to deny their wickednesse Proving their Guilt whiles they Deny it by Bewitching some to be their Patrones that yet would Blush to be their Disciples Have not some of learning and gravity thought themselves wise in thinking Witch-craft rather a Mistake then a Crime And the Black Honour to have been only miscall'd the Black Art Have they not remov'd the Residence of this sin from the Will to the Phansy And made it a work fitter for the Poet then the Judge Have they not at least made it so under the Time of the Gospel thinking This light no more to permit then Allow such work of Darknesse Have they not endeavour'd to remove it as farre from the Censure of the Law as from the Time of the Law Have they not Eluded Divine Testimony rather then Receiv'd it against this Practice which is a Craft and would be a Mystery But doe we not know by the Divine word that Witch-craft is And by the Divine Justice that it is condemn'd Is not the Law as well as Ender a witnesse of such commerce A witnesse against such commerce And doe we not know that under the times of the Gospel Man is of the same Frailty and Sathan of the same Malice And doe we not not know that Temptation is not like the Law of Ceremonies that was to be Abolish'd but like the Law moral by which both Temptation and sin shall alwayes be attended And is not this the unhappinesse and vanity of Rebellion Have not some Artists made it a businisse rather of Invention then of State bestowing upon every man a Natural supremacy which might have say'd Caesar the toil to have Fought for a Monarchy Shall not every man in his Family thus become a King Adam And every Sonne now by a supernatural Devise become an Elder Brother A Philosophicall Empire when Individuation shall be Royalty When men shall be Kings by the Pole when to have a Head is by the Riddle of Independency sufficient Right to claime a Crowne What will not some bolder Novilist say Is not my Soule nay is not my Body Perfect being the Worke of the most perfect and shall I betray my native Absolutenesse to the Infamy of Relation to Dependency Or if a Fall in our forefathers must be acknowledg'd must it not be acknowledg'd in All and so doe I not still retaine though not the old Supremacy yet an Equality As if Nature had made every man a Caesar who could endure no Superiour though not a Pompey who could endure no Equall If say they men associate themselves into a People is it not more for safety then for servitude and so rather Wisdome then Duty Or if they Humble themselves into a People and are content to be the Neck and Shoulders to sustaine a Head is it not for the Direction and Nourishment of the Body Who say they is the Author what the End of Goverment Does it not Beginne does it not End in the People Beginne in their Will End in their Well fare What then shall be Rebellion shall it be more then a Topicall sinne found indeed under some Monarchicall Meridians shall it be more then a Conditionall sinne a sinne but of one's owne making whiles but by one's own Consent Thus Inconsiderate is their subtle Boldnesse What 's the Efficient cause of a King surely a quaint Question yet a question that has been moved and such a question as will find diverse answers Aske of a Conclave-man and he will tell you the Roman Prelate attributing to the Triple Crowne the Soveraignty over All Crownes Aske of the Disciplinarian and in substance he will tell you the People making Them the Alpha and Omega of Dominion Aske of the moderete Protestant and he will tell you God who sometimes conveighs Royalty by Nature sometimes indeed by Choice as sometimes by the Sword Againe they will aske what 's the Finall cause of a King and they will answer the Peoples wellfare Certainly a True Answer and as certainly an Imperfect one The Peoples good is an Inferiour purpose of Majesty the Representation of the Divine Majesty is the Highest purpose of Humane Majesty Heere God's Majesty will be seen though heere but as in a glasse yet so God in a King The principall use of the Glasse is in the principall object seen Through the Glasse seen beyond the glasse A King is a Servant for the People but he is Gods servant Does not the Law of our Liturgy teach us to teach thus That Hee knowing whose Minister He is may above all things seek thy Honour and Glory And does not the same Law teach us That we his Subjects duly considering whose Authority he hath may faithfully serve honour and humbly obey him And whose Authority has hee that should thus Humble us Our own or Gods A Minister he is for the People but also over the People whiles also for God Let none then Discourse themselves let none Devote themselves mock themselves out of their Liturgy and Loyalty And then we shall bee not so bewitch'd as to deny the certainty of Witch-craft nor yet so seduced to a Rebellion against Reason as to deny the unhappy certainty of Rebellion But unreasonable subtilty will still seem to be reasoning and at least will Question when it cannot answer And aske it will since there is witch-craft and therefore a Witch what a witch is and how as seriously to be convicted as

memory then the Kings dale in which it stood or then the Heape of stones over his traiterous Carcasse and that without Expence or Care The first Age too we hear had pillars intended Monuments of Arts and Skill secur'd by their constitution of Bricke and Stone against Flood and Fire but alas they fell like those that raisd them though not so soon Their Cement was but fraile against Time and the Pickaxe Indeed what is Fame without Vertue being committed to the ridiculous Eternity of Aire or Earth to the breath of Report or to the corruptible materialls of Books monuments commonly but of raggs and gall And what were Absaloms Abilities but the Occasions and Companions of Treason with which they were at a Peace of Consent to raise a Warre Behold his Diligence in his Preparation which he makes so visible that you must needs behold it Behold his Chariots and his Horses which by the Eare command the Eye to attend them the Wheele and Hoose seeming as furious as the Chariotier and Ambition Behold his fifty slaves though not his Subjects running before him occasioning others to runne to see them Hee would have the Glory of Majesty though he had not the Right He rose early Guilt is unnaturally watchfull as Innocency is commonly too Secure He stood beside the way of the Gate He was neerer to the Seat of Justice then to Justice Hee waited on the People as they came but it was that they might come and waite on Him His Enquiry seem'd Love being about their Cities and Causes Indeed all their Cities that is a Kingdome was his Aime and the Main Cause which hee intended was his Own Hee bids them see that their matters were Right when as his Heart could rightly tell him that his own were wrong Hee flaunderd his Soveraigne of Injustice Sloath as that he would not do Justice no not by a Deputy Nor does hee here rest his Tongue could no more rest then his Heart And yet he spake not in Vanity but Cunning. This Great Artist knew both the Rule and Use of silence When his Revenge intended the death of his brother A●n non hee spake neither good nor bad to him as if his brother had been dead allready Yet when his Plott prompted his Tongue he could work a Politique Miracle upon Himselfe and speak Silence and Speech are like the Tongue to which they belong which by the Ancients was held Sacred to Mercury with them a Deity and a Planet good with the good and bad with the bad and such is the Tongue with a Good or a Bad Heart Silence that Hides a Mischiefe is a Mischiefe and Speech that Promotes a Mischiefe is a greater Mischiefe and such was the Silence and Speech of Absalom whose Silence was Murder and his Speech Treason He mov'd the People to remove David he mov'd the people to Settle Himselfe in the Throne even in that Throne from which his Merits should have expected rather Judgement then Honour Full was his Heart and neither Nature nor Ambition would let it breake Speak therefore he Must and he Does Speake that which his own subtilty knew to be Folly had he not spoken it to the People To these indeed his Treason nay his Confession of Treason seem'd Reformation Let his own mouth judge him whiles his Desire says moreover O that I were made Judge in the Land The Desire of things needfull is naturall the desire of things pleasant is sometimes lawfull most commonly dangerous which latter as we must allwayes suspect so must we never corrupt the former We must not corrupt just desires by unjust meanes to effect our desires A sigh then for that which we may not desire deserves a sigh Yet such is the sorrow of ambition which though it implies a love of one's selfe implies as certainely a vexation of one's selfe which yet a sigh seemes to mitigate though not satisfy as if the desire and the sigh would be lost together But surely ambition is unhappily more constant And though it be a vanity yet in the pursure of it's object is rather swift then fickle Thus Absalom's tongue is as ready as his braine since he cannot conceale his treason he must vary it A King he would be He sayes He would be a Judge His expression is like his intention neerer to cunning then to Justice To wish to be a King had seem'd to aime at the glory of Royalty to wish to be a Judge seem'd to aime at the vertue This modest Traytour would therefore seems to desire to be rather a Deliverer then a Lord. And yet he would have his Judicature the whole Land have the same bounds His ambition would not yet discover it selfe to be boundlesse Yet a King he would be but how shall he be what he would be were he a King he should command but as yet he can but intreate that he may command A King he would be but of whose making would he be Not of God's making for he had made David whom though he afflicted he lov'd nay therefore lov'd because he but afflicted him Nor could he be of David's making who neither could undervalue Royalty being God's favour Nor neglect a People being his charge A King then he could be made onely by the People the Devill whiles by the People Treason whiles against the consent of God David But have we not now some that would pleade for Absalom not that they would shew their love but their power to make a King Have we not some that tell us that power is originally inherent in the people This seemes indeed a profound doctrine and surely it is as deepe as Hell yet is it as possible as vsefull to discover the danger of this darknesse This doctrine excludes all Kings from originall power giving it so unto the people when even as naturally they may pleade that all power is originally in the body not in the head For they conceive a people as without a King when as Nature teaches us that the chiefe strength the directive strength is originally in the Head Reason and Sense being thence deriv'd Nay what Power at all the Body has can not be learn'd at all of the Body it must be taught by the Head which not proudly but truly teaches us that the members cannot be directed into a wise Society without the Head Strength there may be in the Blind but Strength requires the Eye and so the Head for Direction The Wisdome of the Head has a naturall Supremacy over the Members Thus Society is not only a Number of Men but also an Order And the best Order is not where a member is exalted into a head this is rather monster then order The true head in order of naturall birth is elder then all the members But have we not some that make man the voluntary authour of Dominion the Law the Instrument and God but the establisher of both See the acutenesse of this humane wisedome but see