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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65716	Three sermons preach'd at Salisbury the first, A.D. 1680, and again before the militia, at their going against the late Duke of Monmouth ... the second preach'd before the Right Reverend Father in God, Seth, Lord Bishop of Sarum, A.D. 1681 ... the third, preach'd A.D. 1683, at the election of the mayor ... / by Daniel Whitby.	Whitby, Daniel, 1638-1726.	1685 (1685)	Wing W1737; ESTC R28389	88,809	79

he is saying Be subject unto every Ordinance of man for the Lords sake to the King as Supreme And Lastly The design of the Sacred Writers of the Gospel was undoubtedly to secure the peace and quiet of the world to forbid all Resistance of the Higher Powers and to stop the mouths of those ignorant and foolish men who represented Christianity as prejudicial unto the Powers then in being and apt to make disturbance in the State but if they laid no obligation on the Christian to own the Powers then in being as Gods Ordinance but only to acknowledge in the General that Civil Government is from God how could their Doctrine answer these designs seeing it leaveth men at liberty to resist all who are invested with Authority and by so doing to disturb continually the peace and quiet of the world That therefore men should struggle against such shining evidence of truth may tempt us to suspect that they were as averse from yielding due subjection to the word of God as they were from conplying with the Commands of their Superiors Secondly For explication of the first particular I add that the Powers here mentioned must not be extended to Vsurped Powers or such as have no Legal Title in opposition unto those who have Just Title though by the prevalence of an Vsurper they are unjustly kept from the enjoyment of their Right For were this so Might would give Right and every prosperous Rebel would by that very Act commence God's Ordinance and so be both a Rebel against God and yet be his Vicegerent too nor would men rule because they are the Higher Powers but be the Higher Powers because they rule Moreover what is Vsurpation but the assuming of a Power to which he that usurps it hath no lawful call and no just title since then the ordination of that God who is the Sovereign of the world must be a lawful call and give the person thus ordained a Legal Title to be his Vicegerent it follows from the very nature of the act that the Usurper can not be Gods Ordinance When the Vsurper doth begin his Vsurpation by taking of the Sword or wresting it out of the hands of him who bears it by Commission from God he must unquestionably be the Resister of Gods Ordinance how therefore can success in his resistance render him the Power Is it not strange that he who purchaseth damnation by resisting by the same act and by the highest aggravation of it even the deposing of his lawful Prince should purchase a just title to Dominion Thirdly Could an Usurped Possession create a Right to Government were it sufficient to render the Vsuper Gods Vicegerent and his Ordinance though he doth justle out the lawful Successor then must all Laws and Constitutions to preserve the Government in the Right Line and to condemn all Vsurpations made upon it become void as being Laws enacted to disapprove condemn and to resist Gods Ordinance and all our Oaths of yielding Faith and True Allegiance to the Kings Heirs and Lawful Successors and of defending them unto the outmost of our Powers against all Vsurpers whatsoever must be unlawful oaths So plainly doth this Doctrine tend unto the dissolution of our Government Fourthly A man may possibly usurp Dominion against Gods own appointment and designation of another person to be the Ruler of his people Thus was it in the case of Absalom 2 Sam. 16.18 Chap. 19.10 for all the men of Israel chose him in opposition to David they anointed him over them and yet the Holy Ghost doth forty times style David King during the Usurpation of his Son but never doth vouchsafe that title to Rebellious Absalom whereas if such an Usurpation could have rendred him Gods Ordinance then must He Reign at the same time against and yet according to Gods Ordinance Fifthly Certain it is the Pope did long Vsurp and actually possess and exercise a power over most of the European Kings and Kingdoms If then bare Usurpation would render any man the Ordinance of God I know not how we could divest him of that Title or throw of his Yoke without resisting of the Higher Powers And therefore to conclude this first particular we by the Higher Powers are to understand The Persons lawfully intitled to their Government To the next enquiry viz. Head In what sense are these persons said to be ordained by God I answer negatively that they cannot be supposed to be here styled his Ordinance only by virtue of Gods eventual and permissive providence for so all things must be acknowledged to be of Gods appointment which were foreseen but not prevented by him The Rebel who Resists Gods Ordinance as well as the Superiour Powers which are here styled his Ordinance the Usurper and the Legal Prince must in this sense be equally ordained of God These Higher Powers therefore must be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Edict Constitution Ordinance as being by his Institution invested in their Dignity and Office and as being men who act by virtue of his Commission Word and Precept Which will be farther evident if we consider 1. That every Soul is here commanded to be subject to the Higher Powers i. e. to yield a free intire active obedience to them in all lawful things now as no Subject can be obliged to yield obedience to an Inferior Magistrate but as he is by virtue of Commission from his Prince impowered to be a Magistrate so neither can the Subjects of the King of Kings which we all naturally are be bound to yield Subjection to any as his Ministers unless they have received Commission from him so to be 2. The Higher Powers must be obeyed saith our Apostle for Conscience Sake Now nothing but a Law of God can bind the Conscience and therefore there must be some Law of God investing the Superior with that Authority we are commanded to obey for Conscience sake 3. The Higher Powers are here said to be the Ministers of God to us for Good and to be terrors to the Evil Doer Now by experience we find the Providence of God doth not so order matters as to make them at all times and in all places actually so the Persecuting Emperors to omit many others being a Terror to the best of men and even those Higher Powers which then obtained when this Epistle was indited being Promoters and Encouragers of the most Barbarous Impieties they must be therefore styled the Ministers of God for Good c. because by him they are ordained and positively appointed for that end But yet it still remains a question Question how 〈◊〉 Higher ●●wers become Gids Ordinance how these Higher Powers do become Gods Ordinance how his Commission is derived his Ordination doth descend upon the Individual Person so as to render him the Person by God ordained to exercise that power which is here said to be of God To which enquiry I answer negatively First Answer to it negatively not by Gods

Our Saviour also seems to intimate that they did frequently repeat the same Expressions using Battology after the manner of the Heathens to signifie the Vehemence and Ardour of their Prayers They fasted often saith St. Matthew They fasted twice a Week saith Luke and they continued their Fastings * Leightf in locum till the Sun went down and in these days of Fasting they employed themselves in publick † Leightf in 9. Matt. 14. reading of the Law And lastly they were somewhat costly and expensive in their Service for they would beautifie and garnish the Sepulchres of the Prophets Mat. 23.29 to testifie their great Respect to him who sent them and yet these Pharisees are charged by our Lord with gross Hytocrisie he plainly tells them Luke 18.14 That all their Fastings would not justifie them and their long Prayers would only add to their Damnation 2. Men may be frequently possess'd with a great Zeal for God for the Concernments of his Glory the Purity of his Worship the Observation of his Day and of his Ordinances they may be zealous and stiff Contenders for what they call the Truth and by so doing may demonstrate that they have a form of Godliness that in appearance they are great Promoters of his Glory and strict Observers of his Will and yet these very Men may want the Power of Godliness and be the greatest Violaters of those Laws they seem so zealous to maintain St. Paul professeth That it was Zeal which moved him to persecute the Church of Christ Philip. 3.6 and that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Zealot for his God when he bound imprisoned and persecuted to the Death his dearest Servants Acts 22.3.9.1 and breath'd forth Threatnings and Slaughters against the Disciples of the Lord. When above measure he did persecute the Church and waste it Gal. 1.14 Act. 26.9 10 11. then was he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 superlatively zealous when he shut Christians up in Prison compell'd them to blaspheme persecuted them to strange Cities and by his Testimony against them did procure their Death he only did what he conceived himself in Conscience bound to do against the Name of Jesus and yet on the account of this his Zeal he stiles himself the chiefest of Sinners 1 Tim. 1.15 1 Cor. 15.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 26.11 Rom. 10.2 Acts 22.3 and the least of the Apostles He calls his Zeal excess of Madness and saith that he obtained Pardon of so great a Crime only because he did it ignorantly And of the unbelieving Jews in general the same Apostle testifieth that they had a Zeal for God that they were all zealous for God as he was that they were zealous for the Law and stiffly did contend for Moses and could not hear with Patience that any one should teach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 21.21 Apostacy from Moses and yet these Zealots as he himself declares Rom. 11.8 were given up by God unto the Spirit of Slumber and though they boasted of the Law yet they blasphem'd the Name of God by frequent Violations of it they Rom. 2.23 notwithstanding all their Zeal for God were by himself rejected from being any more his People and Wrath came upon them to the uttermost and though they did profess the greatest Reverence for Moses John 5.45 yet did they not believe his Words Their Zeal against the Christian Faith caus'd them to send some chosen Men throughout the World to blaspheme Justin Mar. p. 234 335. Idem Dial. cum Tryph. p. 235. Ibid. p. 234 323 335. and represent Christianity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a wicked Atheistick Sect and from these Men saith Justin Martyr all those vile Stories took their rise which Heathens did object against the Christians Their Zeal provok'd them in their Synagogues to curse all that believed in Jesus and add unto their other Prayers one for the * Leight Harm part 3. p. 217. destruction of the Hereticks for so after the Romish Mode they called Christians They had a Sect of Zealots who in their Writings are stiled good Men possess'd with a Zeal for God who took upon them Leightf in Joh. 16.2 in imitation of the Zeal of Phinehas to kill all such as they esteem'd Transgressors who deserved Death without judicial Sencence pass'd upon them and these Men did employ their Zeal in killing Christians as often as they had opportunity to do it Just Mar. 16. p. 234. 363. Apol. p. 72. John 16.2 and in so doing they conceived that they offer'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the most acceptable Service to God The Pharisees were of all Jews the greatest Zealots they were possess'd with this Opinion That no Man could be saved who owned not their Religion and therefore to promote their Faith Matt. 23.15 and make one Proselyte unto it they compass'd Sea and Land Pocock Not. Miscel p. 354. Among the seven kinds of Pharisees they had one stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Pharisee who serv'd God purely out of Love as they pretended but then this Love was only Rashi ibid. saith another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Love of Reward or Reputation among others So careful were they to have God's Laws observ'd that they by their Traditions made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Hedge unto the Law Leightf Harm part 3. p. 216. i. e. They would do more that so they might be sure to do as much as God required Mark 7.2 They were so zealous for the Observation of the Sabbath-day that they would not permit our Saviour to do the greatest Works of Charity or Mercy Matt. 12.2 or his Disciples to satisfie their Hunger on that day and yet our Lord declares that notwithstanding all this Zeal they were but gilded Hypocrites Matt. 23.33 a Generation of Vipers who could not possibly escape Damnation Sciant omnes socii speciali voto se adstringi ita ut quicquid Modernus alii R. Pontifices pro tempore existentes jusserint ad profectum animarum fidei propagationem pertinens sine ulla tergiversatione aut excusatione illico quantum in nobis fuerit exequl teneamur sive nos miserit ad Turcas sive ad quoscunque alios Infideles sive ad quoscunque Haereticos Paul 3. const 25. § 6. Bullar R. to 1. p. 739. Voveant singuli se in omnibus quae ad Regulae hujus nostrae observationem faciunt obedientes fore societatis praeposito § 8. ed. A. D. 1540. vid. Jul. tertium const 9. ed. A. D. 1550. § 5 7 8. Greg. 13. const 89. ed. A. D. 1584. § 12. to 2. p. 472. I could proceed to tell you of some Men amongst us whose Circumcellian Zeal hath prompted them to murther Bishops and of some Scotish Zealots Scots Declaration put upon the Market Cross at Rugland who in their printed Declarations profess to have turn'd Rebels out of pure Zeal for

SARUM ANNO DOMINI 1683. Septemb. 11. 1685. Imprimatur Henry Maurice Reverend Archiep. Cant. à Sacris LONDON Printed in the Year 1685. THE EPISTLE TO THE READER Courteous Reader THe two former Sermons were committeá to the Press chiefly with a Design of doing Good to those deluded Souls who by the Pharisaical Opinions and the false Characters and Signs of Godliness which are too frequent in the Writings of our late Dissenters were gull'd into a fond conception that they had the Power of Godliness when they had scarce attained to the Form and who were leaven'd with and were encourag'd by their Rebellious Principles to that Resistance of the Higher Powers to which Damnation is most plainly threatned in the Holy Scripture finding therefore by Discourse with Mr. Nelthrop who sent for me when he was in our County Prison that the Ring-leaders of the late Rebellion chiefly relied upon the Principles of the late Author of Julian the Apostate for the Justificatian of their Treasonable Practices against His present Majesty whom God preserve I thought it proper in pursuance of the Design aforesaid to add this Sermon to them though it contains somethings already handled in the second because it fully and I hope convincingly refuteth that Pernicious Principle slyly suggested by the Author of that Book Viz. That Christian Subjects may defend by Force of Arms their Religion by Law established p. 68.71 against their Lawful Sovereign And that when their Religion is once thus Established they may pursue a persecuting Julian even when He is their Lawful Sovereign as if he were a Mid-night Thief or a High-way Robber p. 73. Now though these Rebels cannot without great Falshood and Hypocrisie take Sanctuary here seeing they had through the rich Goodness of our gracious Sovereign as great freedom in the exercise of the Religion by Law Established as ever they enjoyed yet since this is become their chief Plea and their last refuge and seeing the plain consequences of this Doctrine are most unchristian and pernicious I subjoin this Sermon where you will find this Proposition opposed to it viz. It is not lawful for any Subjects to take the Sword and by it to Resist the Higher Powers in the Defence of a Religion Established by the Law of the Land and I hope Established upon Firm Principles of Reason by Your Friend and Servant D. W. ROM 13.1 The Powers that be are ordained of God SInce this is a most certain truth which shineth with the brightest evidence of Reason and of Revelation That God is naturally the Sovereign Lord and Emperor of the whole world 〈…〉 the King of a●●he Earth The King of Kings and Lord of Lords Seeing he is ex●l 〈◊〉 as head above all and Reigneth over all and hath decreed that all Dominions shall obey and serve him Seeing he is the only Potentate and the most High who Ruleth in the Kingdom of men it follows by the clearest Consequence that all Authority and all the Power of Humane Governours must be subordinate unto him and imparted by him that they are all the Delegates 〈…〉 Vicegerents or as St. Paul here styles them the Officers and Ministers of God And seeing no man can lay claim to an Inferiour and Dependant Office and Jurisdiction or regularly exercise that Power but by Commission and Appointment of a Superior Power in whom that Jurisdiction doth originally reside it follows that no Earthly Potentates who in the exercise of the supremest of their jurisdictions must be Inferior to and Dependant on the King of Kings can be invested with Power over other men but by Commission from and by appointment of that God who is the King of all the Earth and that they all have Reason to confess with David Thine O Lord 1 Chr. 29. is the Kingdom Now because the acknowledgment and firm belief that this is the true Fountain and Original of Humane Power doth most effectually tend to enforce that due Subjection and Obedience to it which is so necessary to be pressed in this Age of Factions and Rebellions that We knowing whose Authority our Rulers have may faithfully serve honour and humbly obey them in him and for him and that the Minister of God may also be engaged to exercise that Power with which by God he is intrusted as most conduceth to Gods Glory That knowing whose Minister he is he may above all things seek his Honour and Glory I therefore judge it proper to insist upon this Subject which I shall prosecute with plainness and Sincerity endeavouring to shew I. What are the Powers mentioned in my Text. II. In what Sense they are said to be ordained by God III. What Evidence there is from Reason and from Scripture that they are his Ordinance And IV. What improvement may be made of this Doctrine And First Men willing to dispute themselves into Rebellion have been so Critical and Nice as to distinguish here betwixt the Power and the Person who is invested with it confessing that indeed the Office of Magistracy is the Ordinance of God but denying that the Magistrate or Person who doth execute the Office is his Ordinance Fond and Absurd For it is as if I should distinguish the Office of the Majoralty of Sarum from the Mayor of Sarum which Office neither is nor can be exercised but by a Mayor and must be a bare name without him and should say that the Majoralty of Sarum is the Kings Ordinance but that the Mayor of Sarum is not so Moreover Secondly The word here used is Powers not Power in the singular whereas no instance can be given in Scripture and no propriety of Speech allows that the Authority abstractly taken should be so spoken off And Thirdly The Authority abstracted from the person Authorised can never be the subject of what is here ascribed to the Powers for we cannot resist or yield obedience to the Magistracy but by resisting or obeying him who is a Magistrate Authority in the abstract where there is none to exercise it cannot be feared nor can it give us praise for doing well nor be a terror or an Avenger of wrath to him that doeth evil it cannot receive Custom Tribute or challenge fear or honour it therefore cannot be the bare Authority but only Authorised persons to whom these duties are enjoyned and these effects ascribed Fourthly As if St. Paul had actually designed to obviate this sond evasion he himself thus interprets the Powers to be the Rulers and the Ministers in whom the Power is lodged for thus he speaks Let every soul be subject to the higher powers for Rulers are not a terror to good works but to the evil And again Wilt thou not be afraid of the Power do that which is good and thou shalt have praise of the same for he is the Minister of God to thee for Good Fifthly St. Peter plainly doth enjoin obedience to the Prince who is invested with this power for the Lords sake whose Minister

almost in the words of St. Paul declare that he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ordained by the Great God unto this very work Secondly This also was the professed Tenet of the Jews The Book of Wisdom dogmatically doth assert Wisd 6.3 That Power is given them from the Lord and Sovereignty from the most High and that they are Ministers of his Kingdom which Doctrine is so plainly and frequently delivered in the Old Testament that they who owned those Sacred Records could not doubt the truth thereof For there the Higher Powers are honoured with the very name of God John 10.35 I have said ye are Gods Psal 82.1 which name they bore saith Christ because the Word of the Lord came unto them i. e. because by his appointment and Commandment they ruled and by his Word did act they are said to be Kings for the Lord to be anointed to the Lord or to his service 2 Chron. 9.8 1 Chron. 29.22 1 Sam. 2.10 2 Sam. 22.5 Esa 45.2 1 Kings 2.12 1 Chron. 29.23 1 Kings 10.9 to be his Kings and his Anointed and this is also said even of Cyrus an Heathen Emperor Their Thrones of Majesty are styled the Lords Throne for whereas in the History of the Kings we read that Solomon sat upon the Throne of David his Father in the Book of Chronicles we read thus Then Solomon sat upon the Throne of the Lord whereas the Queen of Sheba is introduced thus speaking in the Book of Kings Blessed be the Lord God who delighteth in thee to set thee on the Throne of Israel Her speech is thus related in the book of Chronicles Blessed be the Lord God who delighteth in thee to set thee on his Throne their Kingdom is styled the Kingdom of the Lord 2 Chron. 9.8 2 Chron. 13.8 1 Chron. 28.5.17.14 Jer. 43.10 Dan. 5.18 Dent. 1.15 17. the Throne of the Kingdom of the Lord his Kingdom God doth expresly style Nabuchadonosor his Servant declares that he gave him his Kingdom that he was King of Kings because the God of Heaven had given him a Kingdom Power Strength and Glory Moreover the Judgment exercised by men appointed for that work by Moses is said to be Gods Judgment and they who were commissionated by the Higher Powers as were the Judges by Jehosophat 2 Chron. 19.5 are said to judge not for man but for the Lord. Psal 82.1 And he is said not only to be with them in the Judgment but even to stand in their Congregations and to judge among them If then these Higher Powers bear the name of God because he hath appointed them to rule if they are Kings for the Lord and anointed to do his Service if both their Thrones Kingdoms and Judgments are the Lords if he doth rule and judge amongst and by them they must undoubtedly be his Vicegerents and his Ordinance Thirdly This Doctrine is established with a more shining evidence in the New Testament for First my Text in express words declares concerning the then present Powers elected by the people or the Roman Army confirmed by the Senate that they were Powers ordained by Gods and yet this being their Original and Title to the Government they could not otherwise be styled Gods Ordinance than as all other Higher Powers do deserve that name Moreover the Apostle here affirming that there is no Power and consequently that the then present Governours enjoyed no Power but of God sufficiently insinuates that even these Roman Emperors derived not their Power from the Election of the people or from the Confirmation of the Senate but from the Ordinance of God and were it otherwise how could resistance of their Power be the resistance of Gods Ordinance as is declared v. 2 Secondly In the administration of their Government they are declared to be the Officers and Ministers of God which Title must demonstrate God to be the Author of their Mission and Deputation to their Office for the same dependance that a Subordinate Magistrate of State hath on his Sovereign for being his Minister the Supreme Magistrate must have upon God for being Gods Minister Now we all know that he alone can be the Minister of a Prince or State who hath received a Commission from them to act in their names and therefore must confess that he who is indeed Gods Minister must have received a Commission from God to act in his name Cent. 1 Fourthly This Doctrine hath the concurrent suffrage of all the Fathers of the Christian Church and hath been handed down unto us through the purest Ages of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 7. c. 17. Thou shalt fear the King say the Apostles Constitutions because he is the Ordinance of God And honour those who are commissionated by him as the Ministers of God Cent. 2 (h) L. 5. c. 241. Irenaeus in the Second Century having been very copious in proving this assertion from the Holy Scriptures concludes his whole discourse with this expression By whose Command they are born men by his Command they likewise are ordained Kings Cent. 3 In the third Century (i) Ad Autolycun l. 1. p. 76. E. Theophilus speaks thus I adore the true God knowing that by him the King is ordained he is a man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appointed by God being in a manner intrusted with the Government of God You have received the Kingdom from above saith (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 17. Lit. D. Athenagoras in his Oration to Aurelius and his Son Commodus We adore that God saith (l) Apud Euseb Eccl. Hist l. 7. c. 11. Dionysius of Alexandria who hath committed the Government unto Valerian and Galienus Thence is the Emperor saith (m) Apol. 30.33 ad Scap. c. 2. Tertullian whence is the Man and from him he derives his Power from whom he hath received his Breath he is the man whom our God chuseth and so must be beloved by the Christian who knows he is appointed by God and that he makes them Governours over the Nations Cent. 4 In the fourth Century Constantius the Emperor although an Arian was owned by (n) Apud Athanas Epist ad solit vitam agentes p. 840. Hosius (o) Ib. p. 831. Athanasius and four other Bishops as one who had received from God the Empire The High God hath committed unto you the Empire saith Firmicus There is no Power but what is ordained of God saith Basil in Psal 32. and (p) De errore profan Relig. now c. 17. Epiphanius from this Doctrine thus confirmed such inferences do naturally flow as lay immoveable foundations of Loyalty Subjection and Obedience to the Higher Powers and cut off all pretences of Phanatick Spirits to disturb the peace And Infer 1 Are Magistrates the Ordinance of God do they derive their Power and Authority from him and act as his Vicegerents then evident it is that they do not derive their Power from the People or act by virtue of any Power intrusted