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A47260
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A sermon preached in the cathedral-church of Worcester at the Lent assize, April 7th, 1688 by Daniel Kenrick, Master of Arts and vicar of Kemsey in Worcestershire.
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Kenrick, Daniel, fl. 1685.
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1688
(1688)
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Wing K307; ESTC R29934
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21,872
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36
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Adoration for his Saviour and yet contrary to the Dictates of Heaven and the Doctrine of the Blessed Jesus make it his business to speak evil of Dignities and disturb the Peace of the Kingdom in which he lives II. I Proceed to shew that we owe a strict obedience to the Higher Powers of this Realm Which is easily evinc'd because they are such Powers which are Sovereign and as they are absolutely Supream so ought we to be absolutely obedient The Kings of this Realm are said crimine vacare because they owe an account of their Offences only to Heaven They are said to be Laws to themselves because tho in the Court of their own Consciences they are oblig'd to reign according to Law yet they are absolv'd of all Laws in relation to an earthly Tribunal The Kings of this Realm like those of the Jews may do whatsoever they think fit without Controlment from the Subject For since they are Gods Lieutenants can they be accountable to any but their Almighty Captain Since they are Heads of the Common-wealth what Member shall call them to Question and since they have the sole power of the Sword what hand can justly draw it without their Commission The Kings of this Realm by vertue their Prerogatives when Laws become sharp may soften them as they please and when too cruel totally pro tempore suspend them To the Prerogative we owe the calling of Parliaments the proroguing of the good and the dissolution of the bad To the merciful exercise of the Prerogative we owe that we our selves sit every Man under his own Vine and drink the waters of his own Cistern For by the same undoubted Rights of Soveraignty that the King in dispensing with the Laws shews the light of his Countenance to some of his Subjects by the same he may if he please become a Cloud and darkness to the rest For by the Rights of Supremacy he may do all things without Controlment and Coertion And altho he at any time act as he may do contrary to the Laws which himself or his Ancestors have ratified yet at the same time he Acts but according to the natural Laws and Rights of his Prerogative And indeed if we consider the Natural Laws and Rights of Soveraignty no Law can be made by a Soveraign but there must be this tacit Reserve in 't viz. That it shall continue in force only so long as the Supreme Power thinks it necessary and convenient And thus since the Kings of this Realm are Supreme we ought strictly to pay them such an humble Obedience as may be answerable to the greatness of their Power III. I come now to shew the reasonableness of our Obedience to the King in this present juncture of Affairs that is why we ought to comply and cooperate with his Majesty in the repeal of the Tests and Penal Laws and setling a lasting Indulgence in relation to Conscience for Matters of meer Religion And this I shall evince from these Eight following considerations 1. From the Nature of Conscience as to Matters of meer Religion 2. From the Genius of the Christian Religion consider'd in its first Planting and Propagation 3. From the ill consequence of Force and the happy Effects of Clemency in affairs of Religion 4. From the Allegiance and Gratitude we owe-to His Majesty 5. From the Liberty that is due to the Subject 6. From the Consideration of the Interest of the Church 7. From the Duties we owe toour Neighbours 8. From the Kindness that is due to our Country First From the Nature of Conscience as to Matters of meer Religion Now Conscience in relation to Matters of meer Religion in the present case is a Conclusion of the reason ableness or unreasonableness of our Belief drawn from Scriptures Thus when Men say they cannot believe such a particular point of Divinity or they must dissent from any parricular way of Divine Worship 't is as much as to say that their understanding tells them that such a point of Faith or such a way of Worship is not consentaneous to the Scripture And when Men say they Believe and Worship according to their Consciences 't is as much as to say that they do both because their understanding concludes that they act according to Gods Word Thus Conscience in Matters of Belief is purely an act of the Soul and since 't is so 't is impossible it should be forc'd and the impossibility of it ought to supersede all endeavonrs towards it Nay Conscience in relation to matters of Worship which is the effect only of the former tho you may obstruct its publick Exercise yet without converting Men into Statues you can never hinder its private and therefore when the Peace of the Kingdom is concern'd it ought to be permitted Besides let us consider that every Soul is only the Empire of Heaven God Almighty has set Conscience there as he has plac'd particular Kings in their respective Kingdoms that is as his sole Vice gerent Whosoever therefore violently Fights against Conscience fights against Heaven because he endeavours by undue means to subject Gods immediate Minister And tho Conscience like some Heathen Kings prove many times erroneous because it draws undue conclusions from Gods sacred word yet it is like those Emperors only answerable to Heaven for such Errors If it be here Objected That men justly ought to be punished if they will not believe when Scripture is rightly Interpreted I answer That I should have thought that the Eye of Faith is only the Gift of the Lord of Light and he only can incline the Heart who made it and therefore to pretend to bestow the Gift of God is to usurp the Prerogative of Heaven No this Gift of God can no more be conferr'd by Penal Laws and taking away Money than that which Simon hop'd to enjoy by giving money Heaven never opens the understanding by unlocking the Chest nor does it prick and wound the Conscience by mangling an Estate and ruining the possessor But some say Dissenters are not punish'd as religious and conscientious but for their disobedience to the Laws of the Nation But this Fallacy is so palpable that 't is easily solv'd by asking one plain Question viz. Why were those Laws made And the answer must be that the Spring which first mov'd their debate was Religion and the end for which they were made was that a religious Uniformity might be observ'd by all the Subjects of this Realm so that whosoever is punished by the force of those Laws whose source is from and whose ends are for Religion is really punish'd as religious and if he suffer not besides as an evil doer his punishment is unjust For in such a Punishment the Body suffers because the Soul is not of the same stamp with that of his Neighbour and for the same reason a Man may be lash'd because he has not as an agreeable a Face as those that liv'd around him for neither his
Imprisonment and to exclude all but our selves from being rais'd by him what is it but unjustly to defraud our honest English Neighbour to exalt our selves against our Brethren and Lavishly to impose upon the Royal Prerogative If by former Acts of Parliament none ought to have a Coercive Power over the Persons of the Kings of this Realm what shall we think of those who endeavour their utmost to make His Majesty do what they please If to be adherent to the Kings Enemies to give 'em aid and comfort be Treason what are those Men who adhere to them whom His Majesty esteems his Enemies aid 'em with invectives against those he accounts his Friends and comfort them with the hopes and prospect of a sudden Revolution By which they must tacitly own that it is lawful to be Rebellious in present that they may be Loyal in Reversion If to remove the Kings Counsellors to assign His Majesty Methods for the disposition of his Forces of which he had the sole Supream Government Command and Disposition be like Overtures to Rebellion the Test cannot be altogether guiltless which aims at the same things And whatsoever may be Harang'd the contrary to abridge the Kings power in granting Commissions and choosing his Counsellours is no less than to cut short the Prerogative Fifthly We ought to comply with his Majesty in the repeal of the Tests and Penal Laws if we consider the Liberty of the Subject As we are Born English Men we are born Subjects to the lawful Kings of this Realm and being so we are born to all the Priviledges of Subjects too and have a right to all the Liberty and Property which Subjects in our stations are capable of and no Act of Parliament for meer Religion ought to abridge us of those Native Rights nor can any Law justly take 'em from us till we forfeit 'em by the Transgression of the Laws of Nature and those other primitive constitutions of the Government For the Rights of the Members of Civil Government were unalterably such before the Faith of our Saviour was receiv'd in the World and therefore unless God had revealed it to the contrary 't is impossible such rights should be destroyed by the Reception of out Saviours Religion and there being no such Revelation they must stand still inviolable and so stand that neither the Christian Religion should have any direct influence upon them nor they on the contrary upon the Christians as such since they originally were and ought still to be harmlesly apart And hence 't is possible for a Turk or a Jew to be a good Subject to a Christian King. Now therefore if Religion be so different from the Civil Government as it ought not upon its own account to Rob the Members of such Government of their Civil Rights and Priviledges 't will then follow That the Tests are very unreasonable which upon the account of meer Religion rob the Subjects of those Liberties and Rights For my Right as an English Free holder enables me to choose whom I think fit to represent me in Parliament but the Test disables me from it and tells me that unless I choose whom it self only thinks fit 't will make my choice vain The Laws tell me tho a Man can't be apparently Born to the Bar or Pulpit yet he may be so Born to the Rights of Peerage and if not Born he may be made a Peer and either way have a sufficient Title to those Priviledges But the Casuistical Test says No Rights of Peerage without Protestanoy No Rights of Blood without rightly believing that of our Saviour nor any Seat in the House of Lords if I adhere to the Chair of Rome My Birth-right tells me I 'm Born in a Capacity of my Soveraign's Favour of meriting Rewards from his Hand and so consequently in a possibility of advancing my Station But the predestinating Test saith gruffly and severely No There is an irresistable Decree of Reprobation gone out against you Red Letters have certainly mark'd you for bloody Perdition in this World and deprives the Papist even of Ability of doing a good Work or if 't is possible for him to do Ten Millions yet the vast heap shall not be able to make the least Step to advance him one Inch towards the happiness of this Life The Test savagely determines tho the Papist has the Fidelity of an unfall'n Angel the King shall never trust him tho the Valour of Achilles his Prince shan't give him a Commission and tho' he had the Wisdom of Solomon yet he shan't come near to advise him What can be more inhumane what more barbarous than to rob our Brethren at once of their Birthright and their Blessing and to ruine them on Earth because they take another way of going to Heaven As if the Sacramental Bread were design'd to rob Men of their vital Morsel As if the Cup of Blessing in order to the next Life was instituted for Mankinds Curse in this and the Blood of the Blessed Jesus flow'd to destroy those whom 't was mercifully shed to save What makes the vast difference between the Papist and other Dissenters and us Are some of us Loyal So are some of them Are we able to advise His Majesty They have an equal if not a transcendent Talent that way Do we deserve Preferment and not they It lies in the King's Breast which Party merits most Have some of us been conspicuous for our Allegiance They are our Equals Have some of their Religion been fatal to Kings So have some of ours Have they been Plotters So have we Have we been instrumental in preserving this King They were so for the Safety of the last Did Men of another Communion bring the Royal Martyr to the Block Many of our Church began the fatal Quarrel Have they been sanguineously cruel of late Lo by keeping up the Tests we are so now Our Reputation is checker'd as well as theirs the Proportion of the Black and the White of Vice and Vertue stands equal in either we have all been faulty we have all gone out of the way Let us then return by being charitable to each other and obedient to His Majesty If it be here objected That the Dissenters Principles are inconsistent with Government Who is better able to judge of that than He that sits at the Helm If it be said That their Religion is inconsistent with the true Worship of God Charity would believe were they convinc'd of it they would soon retract their Error And since every one of us aims at one eternal End since we all own one God and one Lord Jesus Christ Charity would believe a possibility of attaining the End tho' in the use of different Ways The Arrow that is shot Compass may as certainly hit the White as that which is directed straight The same City may be as surely entred by him that walks o're a Mountain or through a Desert or a Wood to it as by another that trave's o're