The Murmurer is certainly the State sinner The little grudgings that begin in Princes Courts are â—oon spread into the Country and they are like the Poets Fâ—â—â— Malum the further the same goes the greater it grows The Murmuring discontents in the state at last break out into open Rebellion as We now sadly see The Israelites said as for this Moses We wot not what is become of him The next thing we hear of them is They make a Motion Calf that is set up a Religion and Government of their own The Tongue is a little Member saith St. James but t is a great evil and the Murmuring Tongue sets the state still on fire and Hell Fire shall be the Portion of such Tongues Thirdly the Murmurer is ever an envious person and so an evil member of a Socieâ—y Murmuring is a distemper call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a complaining without cause and the envious man always doth this T is a nature that makâ—s a near appreach to the Devils The prosperity of Iob is an Eye-sore Fourthly he is the Malicious man delights to do Mischief where he lives is a trouble to himself and will be so to his Neighbour and therefore no wonder if punishment doth attend him for he is ranked by Soloâ—on among the seaven abominable things that God hates Him that soweth discord among Brethren In short a Murmurer is he that is every thing that is Mischievous Blaspheams God the King the Church his Neibour and he is a burthen to the Earth and to himself neither good nor bad wheather pleaseth him Complains in War and yet is discontented in Peace pines away in Scarcity and yet repines at plenty when â—â—s Summer he longs for Winter and when 't is Winter wisheth again for Summer neither Times nor Manners please him and could he call for them at his pleasure yet he would Murmur still of which we have a full iustance in the Text. Ill Men who have private designs of their own to carry on will be always complaining of Publick affairs and their Complaints may somtimes seem so plausible that they may gain Proselytes to their Faction * I doubt not but there were many such in England Some of whom may not Mean so ill as they do Froward Men disturb God's method of Mercy and make it ever Miscarry in the Womb. God intended quietly and safely to lead Israel out of Egypt into Canaan and the March of so many years might have been accomplished in so many days but They stood in their own light and stopp'd the way against themselves They tempted God very oft and so oft that a patient and long suffering God at last sware in his wrath that They should not enter into his Rest This Sin of Murmuring is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ill habit of the stomach that corrupts the best meat We Murmur at Mercys as Israel did at Manna Some Casuists tells us that Habitual Sins have a guilt distinct from those Sins of which they are Habits and that they are more dangerous because the Sinner is farther off from Repentance The guilt that is contracted from those Habits doth make a Callus and fear the Conscience that the sinner little thinks on it That he is going down into the Chambers of death and he is ensnared into damnation drown'd in perdition before he says Domine miserere or asks what he has done The Habit of Murmuring is so universal Hand joyn'd to Hand Tongue to Tongue that the sence of the Guilt is lost and because 't is so 't is a distinct guilt for the greatest Sinners have repented as Murderers Adulterers yea and Idolaters too who are in a peculiar manner Guilty Loesoe Majestatis Divinae and Traytors to the God of Heaven The repentance of all habitual sinners is difficult but the repentance of an Habitual Murmurer is besâ—t with more than ordinary difficulties for the Arguments that should reach the guilt are not well reducible to any single Commandment and doth scarce affect the letter of any And yet t is a sin of a complicated guilt affects both Tables and most of the Commandments of Both. Besides the Murmurer is not so soon as other Sinners convinced of his Guilt because he hath fram'd a rule of rectitude to himself and his Conscience oâ—ens and shuts by that Rule and so he strains at gnats and swollows Camels Nothing so much troubled the Coscience of a Neopolitan Shâ—pherd when he came to Confession at Eaâ—ter as that he had tasted a little Cream the Lent before but he had often Robb'd and Murder'd Passengers on the Mountains and that troubled not his Conscience because his Father and Grandfather had â—on so before I believe all oâ— Us are ready to pass a true and just sentence here but Reflect here are some who cannot digest asâ—â—t Form of Prayers are offended at a Surplice startle at the Cross in Baptism c. And yet can whisper against the King and whisper to be heard too talk loudly against Bishops and Pâ—iests censure all men complain of every thing and be satisfied with nothing Remember that God passed by some of the discontents of Isrâ—el but when They grew Clamorous and more Combined his wrath fell in amonst them And Remember that God hath other Eyes to see Sin with than We have and hath other Scales to weigh it in than We have We our selves do not take ill Language kindly from our Neighbour and can we think that God will from Us when by our discontents We dayly Revile his Providence When froward men do take a Liberty to speak write and Print what they please and all with designs against the Government they live under 't is plain They would be Governors themselves And when They have whet their Tongues and sharpn'd their Pens They are not far off from drawing their Swords And surely without offence I may now ask if this be not the present case of England against their natural Liege Lord and King LONDON Printed for John Fish near the Fountain Taverâ— in the Strand A SERMON Preach'd befoâ—e the King at Winchester by Fra. Turner D. D. then Dean of Windsor but since Bishop of Ely. Psal 144. 9. 10. I will sing a new Song unto thee O God c. Thou hast given Victory unto Kings and hast delivered David thy Servant from the peril of the Sword. THere is no question but David in my Text had an eye to all the terrible hazards he had run before he was Crown'd when Saul and his bloody house were hunting him like a Partridge upon the mountains So that not his Own * Not our King's Palace House which should be a man's Castle and his Sanctuary not his Own †His Majesty didisturb'd at midnight Bed which was made to be quiet in not those very places whither He flâ—d for Refuge were free from the peril of the Sword. â—o keep far enough off not only from cold and frivolous parallels but also from odious
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
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
King's Son hid in the house of the Lord for six years space is brought forth by the loyal Jehojada the High Priest and proclaimed King and the Traytoress Athaliah is justly slain And in our English Annals we may find Examples enough of this kind Let John usurp the Throne due to Arthur his elder Brother's Son he taught but his Subjects to rebel against him and after he had numbred as many troubles as days of his Reign he is thought to end his life by poyson Edward the Third tho otherwise a brave Prince yet because he Dispossessed his Father of the Crown shall rue it in his Grandson his immediate Successor whom H. 4 another Usurper bereaves first of his Throne and a little after of his life too But Divine vâ—ngeance meets with him likewise in his Posterity for H. 6. his Grandson tho as innocent and harmless a Prince as ever before him that enjoyed the Imperial Crown of England hath his own Son stabb'd before his face and himself some time after butcher'd by the same handâ— Let Rich. 3. murder his innocent Nephews in the Tower let him poyson his own Wife that so he might marry his Neece the only Heiress to the Throne yet God blasts his designs and blesseth this Nation both with his death and the happy Union of the York and Lancaster Families in the persons of Eliz and Henry the Seventh Which Contest had cost more Blood than twice Conquer'd France Which One would think should make all true Englishmen pray for the Succession of the Crown in a true lineal descent From these let us come some what nearer and behold Edward the 6th upon his death bed whom Northumberland works and imposeth to declare the Lady Jane Gray his Successor The secuâ—ity of the Protestant Religion was then as now pretended To which They knew Mary was averse And so soon as the King was Dead the Lady Gray against her own will is proclaimed Queen in London and her Ambitious Father in Law Northumberland thinks all safe as having nothing to oppose him but a Naked and defenceless Tho a true Title when no sooner Mary tho' a Papist asserts her Right to the Crown but her Subjects tho' they were Protestants as one man rise up in Arms to Defend not to oppose or invade the Succession They knew how many thousand lives the dispute about the Crown had cost but a little before Neither could they finde any motive then no more than We can now in the Church of England That gave any Encouragement against the Lawfull Heire Pâ—â—secution they might dread but they would commit that Cause to God and they had rather undergo the flames of Martyrdom than be stigmatiz'd with the brand of Rebellion Upon this the Conspirators were defeated and that without a Battle taken and Executed I might tell you of Wyat's Conspiracy in the same Queens time and of many others in Her Sisters Reign And as we often see Treason Severely punished in this World so it is much more dangerous to the Actors thereof in the World to come I am sure St. Paul tells Us so Rom 13. 2. They that Resist shall Receive to Themselves Damnation a very small Encouragement God knows for Conspirator and Usurpers to rise up against and Dethrone a Lawfull King Fortho ' we should grant which seldom happens that many Traytors might so far prosper here as to secure themselves from the hands of Justice yet there is a King of Kings from whom no power can shelter Conspirators or such whether they be Lords Spiritual or Temporal that shall any ways Invite or encourage an Invader against their Lawfull Soveraign And this Damnation in the close of all will prove a sad Prize of the most Fortunate or Succesfull Treason whatsoever And in the 49 verse of this Chapter we may find no less than 14700 destroy'd because they maliciously cryed our against Moses and Aaron that they had killed the People of the Lord And what People were they why even the Blessed Conspirators Corah and his Accomplices Good God! that any should be so bold or Foolish to call those whom the Holy Ghost in my Text brands with the character of wicked Men The People of the Lord No! No! They never were nor can be the People of the Lord who Resist Lawfull Authority London Printed for James Norris at the Kings-Arms without Temple Bar A SERMON Preached at Petworth in Sussex by John Price D. D. 1 Corinth 10 10. Neither Murmer Ye as some of them also Murmured and were destroyed of the Destroyer NEither the sense of a natural allegiance nor the Sacred Tyes of Oaths nor Preferments nor Honours nor Riches could keep Some men in the dutifull station of Subjects St. Paul would have the Corinthians take warning from the Israelites whose Murmurings and discontents are recorded in Scripture and recorded there not only To ubraid their ingratitude but as the Appostle speaks verse 11. These things happened to them for Examples and they are written for Our admonition upon whom the Ends of the World are come Solomon gives a Caveat Say not thou what is the cause that the former dayes were better than These For thou dost not enquire wisely concerning this matter The Murmuring Questionists of his Age had the like before them and they have been since and ever will be so long as time is men will complain of the times and the little portion of Happiness that God gives Us in this life is diâ—â—urbed by our own Restless and Repining nature any little petry accident at present doth more disturb Us than a load that is past and gon off our shoulders Israel was under the Miraculous protection and deliverance of Heaven but wants some little convenience and presently we read of a loud and clamarous Murmuring would to God We had dyed in Egypt The hard Bondage they had felt was gon off now and the want but of a meals meat in the Wilderneâ—s put them to Murmur against God and their Goverâ—ors As if it were not enough that man was born to labour as the sparks fly upward but we ad sparks to the fire when we are Children and under the disciplin of the Rod we complain that we were not born sooner and past the Correction of our Master and when we are Old we think we ware never so happy as when we were Children indeed we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those phansies that pleas'd Us we are soon weary of and seek for new somthing it is that would please Us better but what it is we know not Nevâ—bus atque Quadrigis petimus bene Vivere c. To Represent unto you the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Murmurer first he is an Heretick St. Inde speaking of false Teachers says that they are Murmurers Complainers c. Iquietoe Hereticorum Curiositates says Tertulian They are always Restless and always Prying Creep into Houses and then into affections till their Murmuring discontents at last break out into open Factions Secondly
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
We begin to entertain or to whisper our discontents and fears how we begin to listen to be suspicious of our Prince or of his Government and to hear with pleasure any scandalous stories or reflections on either Those who can with content and pleasure hear their Prince and his Government revil'd will soon think him not fit to be Their King. And the great danger of such beginnings is that We are not apt to observe them in our selves or others when Religion is concern'd in the quarrel We think it all Zeal pure Zeal and can't suspect our selves or others to be in any danger of turning Rebels But whatever is in its own nature a degree or tendency towards Rebellion is so where-ever and in whomsoever it is found and there is always more danger that the beginnings of vice should corrupt the best temper of mind than any hope that a sound and religious disposition should correct the malign influences of such a vice Some mens Religion does as much incline them to Faction as secular interest doth other men and there is no such dangerous Faction as that which is bred and nourish'd by the corruptions of Religion The Jewish Zealots and the Christian Enthusiasts of all sorts are too plain an Example of it And therefore when men who make great pretences to Religion begin to talk or act factiously a fair opportunity is as like to make them Rebels as any other men Thus We often see it is and this is a sufficient reason to suspect all such beginnings either in our selVes or others whatever glorious pretences we may have London Printed for Tho. Basset at the George in Fleetstreet The Power of Kings from GOD. A SERMON Preach'd at Sarum By Paul Lathom Prebendary there Prov. 8. 15. By Me Kings Reign KIngs have their Authority deriv'd immediately from God whicâ— Authority is not confer'd on Them as a Trust by the People Let us consider first what Titles the Scriptures give to King They are called the Ministers of God therefore not of men Rom. 1 4. 6. The Powers that be are said to be Ordained of God therefore not of Men. v. i for the question concerning St. John's Baptism waâ— it from Heaven or of Men seems to put this upon an Issue Besides they are call'd Elohim Earthly Gods Psal 82 6. And what Peoplâ— can make there own Gods without Palpable Idolatry When God first Subjected his own People Israel to the Government of Kings the People had nothing to do in conferring the Power Mosâ—â— was made their Ruler immediately by God so Ioshuah and the Iudgeâ— for so long the Theocracy did continue visable among them When thâ— People desir'd a King with formality God is not angry with them simpâ—â— for desiring a King for he foretold their having a King and gave hiâ— directions for his Government Deut. 17 but for some irregularities their manner of desiring him But how was he chosen not by the People but by Lot. 1 Sam 10 20 21. the determination whereof from the Lord Prov 16. 33. no hand of the People in choosing him David was made King by God's immediate 〈◊〉 Sam 16. 1. Hâ— the Theocracy seems to end Afterward the Government did descend by Succession And Those that pretend directions from the Scripture in every thing will be at a loss where to finde directions there for the People to take away or Confer Power upon their Prince We Challenge any man from Prophane Histories to shew Us any Footsteps of such beginings of Monarchy when the People did intrust this Power to their King If they acknowledge that their History fails them let not also reason fail them Let not Loyalty fail Them let not Conscience fail them let them have somhing more than bold Surmises or else not attempt to build a Supposition of such dangerous consequence upon the meer strength of imagination If therefore they Persist and Urge Us to shew how Monarchy first came to Subject men to Obedience I think the History of the Bible will give US light enough That Patriarchal Government or the Ruling of the Father or eldest of the Family over the Rest was the first form of Government in the World I think is generaly own'd Now when the Families increased the Subjects multiplied and by insensible degrees the Patriarchal Government seems to have setled into that Government of the Reguli or small Kings which was upon the matter the same when Ioshuah Conquered the land of Canaan which is less in extent than the Kingdom of England alone he found and Subdued 31 Kings Iosh 12 24. And it seems this was the least Jurisdiction of their Reguli For after him Iudg 1. 7. Adâ—â—ibezek when he was Conquer'd doth own that he kept 70 Reguli in Barbarous Servitude under him And some Hundreds of years after the King of Syria no great Prince had 32 Kings at once in his Army 1 Reg. 20. 1. so that it seems their Territories and power were then surely but an inconsiderable alteration of External Government and that which by degrees introduced greater Monarchy's If We further proceed to take a view of all the ways whereby Princes ascend to the Throne it will appear they are but few and that in none of those the People confer the power on the King first by Dâ—scent or Succession as in England Now who can say that the People hereconfeâ— the Power If they pleâ—d that at the Kings Coronation the consent of the People is demanded it is evident that the King is King to all intents and purposes before his Coronation Besides neither are all the People Sommon'd nor any considerable part of them appear at a Coronation And if then thereshould be any suâ—ly Sheba that should reject his Prince that would not hinder the Coronation so that this is but barely a thing of course and doth not deside the King's Power from the People at all Secondly those that attain a Crown by conquest no man can say They expect or receive the explicit consent of the People tho' a tacit consequential consent may be argued in their yeilding him a forc'd obedience Thirdly Those that Surprise a Throne by Fraud tho' they may impose upon the People so as to gain a formal consent Yet is there no real consent in those that are thus bewitch'd or cajol'd Fourthly there are some that come to a Crown by Elcteion And here our Male-contents think they are secure that They derive their Power from the People But we must consider the great difference that is betwixt Designing the person and conferring the Power The former is from those that choose Him the latter by no meanes the Dean and Chapiter of a Cathedral by the Kings leave choose a Bishop Sede vacante this choice designs the person but doth not confer the Power which is afterwards given him in his consecration The Aldermen and Commons of a City do yearly choose their Mayor this choice doth indeed designe the person but not confer the power
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
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
comparisons I will only say Do We not see a King preserved from the same implacable enemy that has pursued him above these forty years but a much more formiâ—able enemy since he conceal'd his enmiâ—y than when he declared himself openly even by setting a price upon the Most Sacred Head. And David in his reflâ—ctions upon the dangers or deliverances of his life looks up to Heaven he acknowledges That the Race is not to the swift nor the Battel to the strong and tho it be added by Solomon that Time and chance happen to all things his meaning was that many things â—ook indeed like Chance tho guided by a hand of Providence to most unseen which yet was most visible to King David in the whole course of his Fortunes therefore he gives the Honour to God alone He thanks him not only for his own prosperous successâ—s but in behalf of All the Crown'd Heads in the world It is he that giveth victory â—nto Kings To the same great God of Heaven he ascribes their Preservation from so many Horrid Consâ—iraties as while there is a Devil in Hell and so many of his Agents upon Earth in England will never cease to be carried on and when they are defeated or prevented it is â—e the King of Kings that delivers his Servant David or by parity of reason any other Sovereign Prince from the hurtful Sword. Now when David says It is God that giveth victory unto Kings it is to be understood virtually and implicitly univerâ—al he does not say that God always gives them victory We know it has been given against the Best of Kings to the Worst and most Ungrateful of all his Subjects But the meaning is that when ever thâ—se sacred Princes are so delivered as to be preserved from the Sword 't is by an extraordinary vigilance of the Divine Providence over them 't is God is their Guardian and not Man. And as too late experience teacheth no King is to put his trust in the number or the fortitude of his People so neither is any People to confide in the wisdom of their Heads or in the vastness of their Body to Oppose their Lawful Prince For God in his Good Time will make it appear that He governs the World and He will make Them feel his hand that Have Wrested or think to wrest the Scepter from Himor Them that hold it for Him. Whoever They are that use indirect unlawful means to raise or establish or but to Sâ—cure Themselves They set up as it were for themselves without God in the World They take the certain course either to miscarry with their design Or if they do gain Their Point yet their success it self is a Jâ—dgment upon Them Proportionable to the greatness of their Sin will be Their punishment which if It comes in this World is commonly fetch'd out of the very bowels of the Sin that deserv'd it and so as the hand of God is illustriously visible in it Such as will not trust in God as a Deliverer from any Dangers They fear but will take the Sword against Their Lawful Prince upon any pretence whatsoever Their Senâ—ence is read in the words of our Blessed Saviour They that take the Sword shall perish by the Sword. As an humble Confidence of God's Protection over us if We resolve to live in his most holy fear is the most infallible course We can take to continue in safety so on the other side all Policy that swerves from the strict rule of Conscience does rather procure than prâ—â—ent extreme danger The men of Israel said unto Gideon that was in the time of the Judges Rule Thou over us both Thou and thy Son and thy Son's Son also By which they bind themselves and their posterity to be subject to him and his But how did they keep their Faith with him Much at the same rate as the unconstant multitude are wont to keep it As soon as Gâ—deon is dead Abimelech his Son by a Coâ—â—bine insinuates himself into them They furâ—ish him with Money under hand wherewith he hires vain and light persons to follow him Multi quibus utile Bellum And with These he assassinates all the seventy legitimate Sons of his Father upon one stone yet the People have still that wicked partiality for him as to make him their King but how did this * And so is every Traytor for the blood of all that is spilt in the Rebellion shall lye upon their heads Murdrous Traytor and his A betters prosper Jotham the youngest Son of Gideon and the only Son that surviv'd the Massacre cryes as a Prophet from God against the Usurper and denounces that Fire shall come out of â—e Bramble so in his parable he calls that Baâ—e Son and that this Fire shall devour their Cedars of Libanon Their Noblemen that raised or inviâ—ed him And we are told afterwards that the men of Sichem dealt treacherously with Abimelech as Those that have been once Fâ—llow Trayâ—ors to their lawful King do sâ—lâ—om long continue faithful to one another What â—umulâ—s tâ—ere follow'd What Insurrections How the Fields were died with Gore and how much Blood ran down the Streets of their City you may read in that noble Story And all the evil of the men of Sichem did God render upon Their own heads and upon Them came the Curse of Jotham But because this â—istrusting of God and in stead of doing that which David presses so passionately O tarty Thou the Lord's leisure being ready to say with that impious Nobleman Why â—arry We for the Lord any longer Because this fatal Impatience seems to be now one of our national Sins I shall urge against the sad effects of it some such examples as shall be national and virtually a multitude of examples Zedekiah the King of Judah having absolutely submitted to the great King of Babylon ' â—is said he rebelled against King Nebuchadnezzar who had made him swear by God Therefore by the way The â—â—stâ—â—ing a lawful Prince to whom an Oath of Obedience haâ—h once been takeâ— tho he be an Heathen Prince as Nebuchad ezxar was is 〈◊〉 better than a down-right Pâ—â—â—ury A wicked Rebellion So Jeremiah the poor despised Prophet of God implies it to be throughout his Prophecy But what if these were Perjur'd Rebels yet this was always their note concerning themselves The Temple of the Lord The Temple of the Lord are these i. e. They were the Godly they were the Saints just as the True Protestant The true Protestant is now the common Cry of Those who think that Title a good Apology a sufficient Plea to legitimate Perjury and Rebellion nay more he is sure to be call'd a Factor for Babylon as Jeremiah was that dares but call it Perjury and Rebellion But to return to my Story what became of that Rebellion I was relating That misguided easy Prince was utterly lost his very eyes were not left him but only so long as to see his Sons
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
have now at last taken Arms and begun a most Bloody Rebellion against the Lord 's Annoynted And now what storms are coming upon Us what Devastations and Spoyles by Fire and Sword may we justly dread And the whole Nation alas may now become a Theatre of War and Feild of Blood And the streets fill'd with the Cryes of Widdows and the Fatherless with Murders Rapins Incest Adulterys Sacriledges Massacres and Conflagrations And what satisfaction now can any Loyal Subject have to think of Surviving the Ruines of the Government or to live in a Land Polluted and Stain'd with Blood to see daily before his Eyes the dismal spectacle of his enslav'd undone Country or to live in pepetual Fears of being made a Sacrifice himself But it hath hitherto pleased that God who allotteth to Atheists and Rebells a portion with the Hypocrite to rescue and preserve his Majesty from the Paws of these Bloody Miscreants Hence it appears That good Kings are the immediate care of God and that They should be so seems agreeable to the Oeconomy of his Providence and is confirm'd by Examples in all Ages For They are his Annoynted His Vicegerents set over Us by his appointment and are therefore entituled to a special Right in the Divine Providence Of this Truth his present Majesty with the late King his Royal Brother have been very Eminent Examples through the whole course of their Respective Lives And that which seems Truly deplorable in this Execrable Treason is the Hardiness and Impenitence that accompanies This Rebellion and pursues the Rebells to the very moments of their Deaths But wo be to Those wretched Guids who lead Them into both Those Betrayers of Souls who instead of disposing men to Christian Obedience have caused Them first to Rebell and then instead of disposing Them to Repentance have encouraged them in the Rebellion And then at their very Deaths have forc'd them as it were to Publish such Iustifications as seem written with designe to incite their accomplices to carry on the work here whilst they are answering for it in the other world and this consideration is enough to make the hearts of all good Christians Ake And We must now pray that as God hath hitherto preserved the King so that Justice may overtake those Rebells and Traytors whom Mercy cannot Reclaim In a word then as We are thankful to God for the preservation of his Majesty hitherto so let Us implore Protection over him for the time to come That he may daily Receive fresh Accessions of Strength and Splendor and be Recompenced for the times wherein He hath suffered Adversity O Lord save the King And bless thine Annoynted Send Him help from thy holy Hill And evermore mightily defend Him. Let the Enemy have no advantage over Him Nor the Wicked approach to hurt Him. Amen Lonndon Printed for R Royston his Majesties Book-seller A Seâ—mon Preach'd before the Lord Mayor c. of London By Henry Hesketh Minister of St. Hellens 1 Pet. 2 15. For so is the will of God that with Well-doing you may put to Silence the Ignorance of Foolish-men WE then most truly honour God when we express a great sense of his Power and Soveraignty over us in our Lives And we then only glorify and acceptably praise Him when we live according to his Commandements acknowledg the reasonableness and goodness of his Laws and chearfully do those things that are pleasing unto Him. Among these there cannot well be an higher instance than to live up to the Principles of that Excellent Religion that he has appointed To be the Measure of all our Actions To enquire now what was The Cavil and objection which these Foolish men made against Christian Religion which the Apostle in the Text hath respect unto and would have Silenced And this may easily be resolv'd by considering the two verses immediatly preceding the Text In which the Apostle doth press the duty of Obedience and Subjection to Our Lawful Governors both Supream and Subordinate Submit Your selves to every Ordinance of Man whether it to be the King as Supreme or unto Governors as those that are sent by Him. And this he presseth by an Argument that can never fail of effect upon a good man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the Lord and out of Conscience to him whose Institution Government is and who hath commanded Subjâ—ction to it Upon which These words immediatly follow by which We plainly understand that the Objection which he enjoyns this Subjection in Confutation of was that old and early Clamour that Christian Religion was an Enemy to Government and the professors of it Factious and Seditious persons The great Clamour against the Christians upon which that great uproar against them at Thessalonica was stirred Acts 17. 6 7. was this â—hese that have Turned the World up-side down are come hither also and These all do contrary to the decrees of Caesar saying there is another one Jesus King. This you will also finde the chief thing in the accusation against St. Paul Acts 24 5. For we have found this Man a Pestelent fellow and a Mover of Sedition c. And I doe most readily confess that were this accusation true were Christian Religion inconsistent with Government an Enemy to it or a Disturber of it there could not be an objection that would be more fatal to it all the Reproach and Dishonour that men could load it with were just there were no apology to be made for it nor any thing to be expected but that all the world should combine together against it All men that have any becoming thoughts of the Providence and Goodness of God how tender he is of the good of Mankind and how largly he hath provided for it how wisely he conducts the course of humane affairs and steers them by Rules which would make them and all things else that is happy can never beleive That to be a Divine Religion or be perswaded to accept it as coming from God which perplexeth the course of things and defeats these good purposes of God in the World. God is the God of Order and not of Confusion the Author as well as Lover of Concord and Peace and not of Ruine and Dissention among Men And therefore can never be the Author of any Religion that is destructive of the One and naturally effective of the other among them And it therefore greatly concerns all Those that havâ— any Respect for the Christian Religion to be sure to keep it clear from any Objections of this kind The Ancient Apologists have taken care â—in their Noble defences of Christian Religion to clear it from this Scandalous Reflection By appealing to the known Doctrines and Principles of it They challenge the World to instance in any one saying in the new Testament whether there â—e the least hint or encouragement given to Rebellion or any thing that can warrant the least undutifull Carriage towards our Governors Or rather whether there be not enough asserted
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
Principles are so different their minds are so sett upon Villany and Mischeif and what through Ambition or Covetuousness or Discontent their Spirits are so restless that 't is by a daily Miracle that Princes live and 't would be impossible for them to be safe one Moment did not the immediate had of God of whom alone They hold their Crowns Shelter and Protect Their Persons and overule the Madness of Turbulent and Blood-thirsty People Perhaps noe Prince living ever had such ample experience of this as King David had unless Wâ— will except our own dread Soveraign whose case comes nearest to a Parallel Davia's Title to the Crown was Unquestionable His Government was equal and easie His heart was of a Tender and Compassionat Temper He was ready to forget the greatest wrongs and not only to Forgive but also to express Kindness to the greatest Criminals insomuch that Iob had the Confidence in the heat of his Passion to tell Him That He Loved his Enemies more than his Friends and by so doing Shamed the Faces of all his Servants 2 Sam 19. All this notwithstanding tho' David was a Man according to God's own heart a Character which God himself gave him yet the poor Prince found Troubles on every side First he was preseâ—uâ—ed by Saul and anon forced to a Controversie with Saul's â—ouse One while he was in daâ—ger from Enemies abroad and another while from disaffected Men at home Now he was Conspired against by Absalom which afflicted hiâ— the more Because the Rebel was his Son. Then he was railed at by Sâ—imeâ— that Dog as Abishai rightly call'd him the Sier of all that â—ytâ—â—r which are continually Yelping at the Lords Annoynted Nor was this all For Sheba and his Fellow Traytors raised a formidable Inâ—urrection against him being frustrated of their expectations at the Kings Return For David had been in Exile being Forced to Fly or withdraw from his Rebellious Subjects and upon his happy Restauration Some Israelites were enraged that They had not that Interest at Court which They hoped for and hereupon They were vexed that the King was come home and so an Alarm was sounded Every Man to his Tents O Israel 2 Sam 20. Had not the Divine Providence been David's Shield and Salvation that Excellent Prince had been utterly Ruin'd by This Army of Troubles which continually follow'd him at the Heels But God was his support and stay and tho' there was Plot upon Plot and Rebellion after Rebellion Yet He trusted still to the Righteousness of His Cause David Commemorates with thankfullness throughout this his Book of Psalms God's unwearied goodness and singular Mercy towards him From whence he draws this Conclusion for the comfort of all Righteoâ—s Princes which should come after that tho' God may and many times doth For great Ends and Reasons suffer Them to be Evil Entreated for a Time yet he will not only be with them in their Troubles but also will sooner or later give Them a fair Exit out of all their distress Many are the Afflictions of the Righteous c. There are Some who have gain'd such a perfect Mastery over their Consciences that they can believe even a Cheat that serveth their turn and disblieve even a Miracle that wounds their Interests discerning Men have seen for several years last past that our King and Government were both in eminent danger because those very â—râ—ifices being Imploy'd again which served effectually to destroy the Father We had all the reason to believe they were intended to Dethron the Son too it being impossible but the same means used in the same manner must tend to the accomplishment of the same Ends. Some Men by their tacit Confessioâ—s and Artificial shifts by extenuating and mincing matters by their dâ—nyâ—ng publickly to excuse themselves at the Kings request from the foulest charge that was ever drawn against Prelates did force all men to conclude that there was some great thing in hand which needed the utmost of their Art and Skill which they have since most lewdly brought to its accuâ—sed Perfection And I am apt to think that These men who can call Resistance only Innocence will so lessen the matter that Cutting of Throats will be termed only a new way of Triming and the Destruction or Dethroning of Princes to be no more but a Perfecting the History of the Reformation Who could imagin that after so many Protestations and Professions of sorrow for former miscarriages after so many vows of Loyalty and hearty Obedience after so many Oaths of Allâ—giance and Supremacy repeated over the whole Nation after such Acts of Indemnity granted even to Monsters of Rebells after such profâ—snesâ— of Royal Bounty whereby Villains were enriched and grew fat after so many expressions of Goodness Tenderness and Clemency enough to sâ—ften any Devils but Fanaticks after so many specious Adresses said to be presented by his Majesties Most Dutifull and Loyal Subjects I say who could imagine that after all This any Such men should be found among Us that would not only Conspire against the King but have now Hellishly engaged Themselves in an open Rebellion against Him. But methinks if Men would but seriously consider how the Providence of God hath been particularly concerned for our King all along from his Birth even to this day in delivering him from dangers and freeing him from the Mischievous Imaginations of Wicked Men c. it should be enough to turn the hearts of all his Enemies and prevail with Them to love his Government and Him who hath continually been And Still is wonderfully preserved by the immediate Care of Heaven I have heard of a Iew that was Converted to the Christian Faith by considering these Wonders of Christ for the King. Though the generality of Men have been strangely Blinded and mislead by the Artifices of Those who made use of Mens Fears of Popery to promote their own Fanatick and Republican Interests Yet there were and still are Many that will not be wrought upon To bow down their knees to Baal or Worship the Golden Calf which Same Men have set up We have all pretended grâ—at Honour and Affections for his Majesty and a most tender care for his safety and preservation But We can never be Loyal or good Subjects till We applâ— our selves heartily to the necessaâ—â— business of Repenâ—ance and Turn from the Evil of our ways We ought to make it the business of our whole life Truly to Fear and Obey God And then we â—eed not fear the most Malicious and Wicked Parties of Those who have basely gon off from the King's Side if ever they were really on it And gon off too with all sorts of Debauchery and Immorality along with Them. T is necessary too that Men repent of their Follies Has the P O kept to his Declaration that they have been so credulous and easy In taking the words and trusting to the Principles and abâ—tting tho' Inadvertently the Practices of these Conspirators
power obey it All the Commands of God must be punctually obey'd Men may not cull out this or another according to their own Fancies since the Rule is infallibly Authentick Iam. 2 10. That whosoever shall keep the whole Law and yet offend in one point he is guilty of all The reason is because he breaks that very Foundation he builds upon viz. The confession of a God and our duty to Him The Apostle makes the inference verse the 11 For He that said do not commit Adâ—lâ—ery said also do not Kill now if thou commit no Adultery yet if thou Kill Thou art become a â—ransgressor of the Law so then if any man pretend out of a sense of his duty to God to do one or more things and yet mindes not some other things which God has commanded aswell as those His whole Obedience is nothing and his whole pretence a Lye he really with the Fool says in his heart there is no God. But if at last we look into the word of God we shall find that as he has commanded us to abstain from all Immoralities even from whatsoever has the least appearance of Evil so he has by the Apostle enjoyn'd Us to mark to set a brand of infamy on Those which cause Divisions and Offences contrary to the Doctrine We have learned and to avoid them 1 Thes 5 22. For They that are such serve not the Lord Jesus Christ but their own Belly and by good words and fair speeches Deceive the Hearts of the People Rom 16 17 18. It is not the openess of a Sin that makes it comparitively the greater Malice is as bad as Theft yet it lys close conceal'd within the dark Recesses of the heart Witchcraft is an obscure Sin few know what it is yet every one believes it worse than Drunkeness Adultery Covetuousness c. And Treason tho' it hates the light is as had as Profaness To Curse the King in Our hearts tho' never so secretly is a Damnable Sin And 't is the same To contrive Tumults and Rebellions in the State against Our Lawful Soveraign But these last admit of one particular aggravaâ—ion beyond all bare Immoralities whatsoever and it is this every one who pretends to Conscience acknowledges it to be his duty to abjure all Immoralities while many pretend to be active in the other only for Conscience sake And when Sin is once abetted by that which men call Conscience the mischievous effects of it know no bounds Presently after the King's Restauration before things wre fully settled Tong Phillips Stubbs Hind Sallers Gibbs all of 'Em men pretending to tender Consciences were executed at Tyburn 22 Decemb. 1662. for no meaner a design than Cutting off Root and Branch Kings Queens Dukes Bishop all were to go one way That there should be no Runing beyond Seas or parlyes there but a Total destruction of the King Lords Bishops and Gentry The Plot when effected to be Charged upon the Papists and the People to be excited to Rise in Arms under pretence of a Popish Massacre And the Godly party in the year following were Plotting again in the Northern parts to carry on the same work their Brethren had failed in before Of which Treasonable Plot His Majesty told the two Houses That it was of a large extent and very near execution had not he by God's goodness come to the knowledg of the Principal contrivers and so secured them from doing their intended mischief But still the Evil Spirit was not quite lay'd In the year 1666 the several Parties ventur'd once more upon a Plot To Murder His Majesty Overthrow the Government Surprise the Tower Kill the Lord General and to Fire the City of London which Plot was to have been executed September the third of that year Mony was distributed to the Conspirators and a Council of the Heads setled at London for the Management of affairs For which Hellish Plot Rathbone Saunders Tuckâ—r Flint Evans Myles Westcot and Cole were executed And tho' so many suffered yet one part of the Plot was unhappily effected in that dreadful Conflagration wherein the great Metropolis of the Kingdom was lay'd in Ashes This being disappointed the Devil of Sedition flew into Scâ—tland when in the same year the Old Covenanters broke out into Rebellion at Pentland hills soon after Iames Mitchel a Covenanting Minister attempted the Assassination of Dr. Sharp the most Reverend Arch-Bishop of St. Andrews and in the attempt mortally wounded the Bishop of Oâ—kâ—â—y But the poor Arch-bishop escaped not so Implacable Fanatisâ—n pursued 'till he was effectually Murdered by some of the Crew with the most inexpressible barbarity 3d May 1679 The same month a new Rebellion under the Banner of the Covenant broke out at Bothwell Bridge where Their Powers were crush'd once again From which blow God grant They never more return But all these ill Successes have not yet It seems so tamed our numerous Sectaries and their Favourers but that Religious Treason has once more made its Entry among Us The King himself the Duke the great Officers of State the Loyal Magistrates of the City of London all doom'd to Slaughter c. No â—opâ—pâ— No Slaveâ—y has been the Common Cry They acting therein like those Sabtle villains who when they have Killed a man themselves are the most busie to find out the Murderers Same tell us that he Members of the last Parliament at Westminster were All Church Men But what â—hey were their horrid actions declared Such Church Men the true Church of England will always disown as only fit Associats for Conspirators and Rebells Is †This the True Protestancy some have boasted so much of Or are all Pâ—pishly affâ—ted who declar can Hearty The Rebellion now on Focâ— abhorrence of all such Dâ—â—ilish Principles and Pâ—atices May We all bear that reproacâ—ful Character rather than for a Popular Tiâ—le run headlong to the Devil And let all Persons who profess Loyalty to their Soveraign be truly Loyal to that God who is the great preserver of Princes Let the world be convinced that even sâ—eming virtues which render Schismaticks plausible are solid and real in all Thosâ— who maintain God's ancient solemn râ—gâ—lar worship Let Us Fear God and Honour and Trust our Soveraign Let no Subtle Emissarles of Faction make Us suspicious of our Superiours or of one another That so We preserving the unity of the Spirit in the bond of Peace and Righteousness of Life the woâ—k of God may prosper in Our hands That Plots Treasons and Rebellions against Our Lawful Prince may for ever be execraâ—ed and accursed And all England may hear and fear And no such Wâ—ckedness may be heaâ—d of among Us any more London Printed for Walter Kettilby A Sermon Preach'd at Westminster Abby on the 29th of July 1685 being the Thanksgiving day for Quelling Monmouth's Rebellion by Edward Pelling Chaplain to the Duke of Somersett Psal 124. 6. Blessed be the Lord who hath not given us as a Prey