The wickedness and punishment of rebellion a sermon preach'd the 26. July S.V. 1685 (being the day of thanksgiveing appointedby His Majestie for the defeat of the rebels) before the right worshipfull the Fellowship of Merchants Adventurers of England residing at Dordrecht / by Aug. Frezer, M.A. of St. Edmunds Hall in Oxford ...
For their Calamitie shall rise suddenly, and who knoweth the Ruine of them both? PUblick mercies and Deliverances call for publick Acknowledgments, and Thanksgiveings;
For their Calamity shall rise suddenly, and who Knoweth the Ruin of them both? Public Mercies and Deliverances call for public Acknowledgments, and Thanksgivings;
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which, if God had suffer'd the late Rebellion to succeed, you of this place who now hear me must have expected to have felt as much and perhaps as soon too as any others, by how much your loyalty and adherence to your lawful soveraign has bin the more renown'd and spoaken of. And therefore you have all the reason in the world to comply with the commands of your Prince in bearing a part with the rest of his Majestie's Loyal subjects in the devotions of this day, who equally share with them in the joys and blessings for which it is appointed.
which, if God had suffered the late Rebellion to succeed, you of this place who now hear me must have expected to have felt as much and perhaps as soon too as any Others, by how much your loyalty and adherence to your lawful sovereign has been the more renowned and spoken of. And Therefore you have all the reason in the world to comply with the commands of your Prince in bearing a part with the rest of his Majesty's Loyal subject's in the devotions of this day, who equally share with them in the Joys and blessings for which it is appointed.
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And next to the just tribute of praise and thanks giving which is to be offerd up to almighty God for so singular a mercie, I presume it is intended by authority, you should be put in mind of that duty the neglect of which has been the unhappy occasion of involving so many of our fellow subjects inguilt, and miserie.
And next to the just tribute of praise and thanks giving which is to be offered up to almighty God for so singular a mercy, I presume it is intended by Authority, you should be put in mind of that duty the neglect of which has been the unhappy occasion of involving so many of our fellow subject's inguilt, and misery.
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and meddle not with them that are given to change, &c. The Argument of this book of proverbs is wisdom, or the design of it (as it is proposed in the begining) is to know VVisdom and Instruction, to perceave the words of understanding, i. e.
and meddle not with them that Are given to change, etc. The Argument of this book of proverbs is Wisdom, or the Design of it (as it is proposed in the beginning) is to know VVisdom and Instruction, to perceive the words of understanding, i. e.
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to teach men their duty in all capacities wherein they stand related to one another, or in any condition wherein their present or future happinesse may be any way concern'd,
to teach men their duty in all capacities wherein they stand related to one Another, or in any condition wherein their present or future happiness may be any Way concerned,
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And because the peace of the world, and the welfare of the Publick (upon which depends the happinesse of particular persons) are so greatly concernd in the duty which subjects ow their Rulers,
And Because the peace of the world, and the welfare of the Public (upon which depends the happiness of particular Persons) Are so greatly concerned in the duty which subject's owe their Rulers,
therefore what our divine Authour supposes in giueing Rules for our practice in other cases where the duty is of lesse consideration, here he expresly sets down:
Therefore what our divine Author supposes in giving Rules for our practice in other cases where the duty is of less consideration, Here he expressly sets down:
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The words consist of 2 general parts, 1. Here is a command or a duty enjoynd. 2. Here is the reason of the command or a punishment annext to the breach or neglect of it.
The words consist of 2 general parts, 1. Here is a command or a duty enjoined. 2. Here is the reason of the command or a punishment annexed to the breach or neglect of it.
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when we are commanded not to meddle with them that are given to change, which are to be understood in a civil or political sense, with relation to those who out of a love of change or novelty,
when we Are commanded not to meddle with them that Are given to change, which Are to be understood in a civil or political sense, with Relation to those who out of a love of change or novelty,
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And the reason (besides that which has been al ready mentioned) why we are commanded to fear God, at the same time we are bid to fear, honour and obey the King,
And the reason (beside that which has been all ready mentioned) why we Are commanded to Fear God, At the same time we Are bid to Fear, honour and obey the King,
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and when this latter is the thing chiefly design'd, is to put us in mind of the inseperable connexion that there is between these 2 dutyes, the fear of God,
and when this latter is the thing chiefly designed, is to put us in mind of the inseparable connexion that there is between these 2 duties, the Fear of God,
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and therefore he who does not fear to offend God in breaking any one of his comandments, (tho he keeps all the rest,) cannot be supposed to keep the rest out of any principle of conscience or the fear of God,
and Therefore he who does not Fear to offend God in breaking any one of his Commandments, (though he keeps all the rest,) cannot be supposed to keep the rest out of any principle of conscience or the Fear of God,
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but for some other consideration, and will make no conscience to break all the rest, whenever he shall have the same occasion or temptation to break them, that he has for the breaking of any one.
but for Some other consideration, and will make no conscience to break all the rest, whenever he shall have the same occasion or temptation to break them, that he has for the breaking of any one.
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and which cannot be denyed them without sacriledge, & disobedience to God himself? Render therefore to all their Due, Tribute to whom tribute is due, custome to whom custome, fear to whom fear, and honour to whom honour.
and which cannot be denied them without sacrilege, & disobedience to God himself? Render Therefore to all their Endue, Tribute to whom tribute is due, custom to whom custom, Fear to whom Fear, and honour to whom honour.
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I shall only speak a few words concerning resistance, and the nature or quality of our obedience, the wilfull misunderstanding whereof is the cause of all our troubles and of all our divisions.
I shall only speak a few words Concerning resistance, and the nature or quality of our Obedience, the wilful misunderstanding whereof is the cause of all our Troubles and of all our divisions.
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and for ever to stop the mouths of all rebellious gainsayers, (if any thing could convince them,) than the Testimonies of David and St. Paul, whose authority I am sure is indisputable,
and for ever to stop the mouths of all rebellious gainsayers, (if any thing could convince them,) than the Testimonies of David and Saint Paul, whose Authority I am sure is indisputable,
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VVho can stretch forth his haud against the Lords anointed and be guiltlesse? was the Amulet or charm (if I may so call it) which the man after God's own heart, had bin taught by the spirit of God, to make use of upon any occasion or temptation that he had to revenge himself of his greatest enemie, to curb his own passion,
Who can stretch forth his haud against the lords anointed and be guiltless? was the Amulet or charm (if I may so call it) which the man After God's own heart, had been taught by the Spirit of God, to make use of upon any occasion or temptation that he had to revenge himself of his greatest enemy, to curb his own passion,
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In the former passage David laies it down as a principle of the law of nature acknowledged by all the world, that it is impossible for any man that is a subject to resist his prince, and be Innocent:
In the former passage David lays it down as a principle of the law of nature acknowledged by all the world, that it is impossible for any man that is a Subject to resist his Prince, and be Innocent:
VVho can stretch forth his hand against the Lords Annointed and be guiltlesse? In the latter, the Apostle asserts the necessity of subjection (in opposition to resistance, which is forbidden condemn'd & threatned with damnation Rom. 13. 1. 2.) upon the score of conscience, that if there were no other reasons to oblige men to be subject drawn from hope of reward or fear of punishment,
Who can stretch forth his hand against the lords Anointed and be guiltless? In the latter, the Apostle asserts the necessity of subjection (in opposition to resistance, which is forbidden condemned & threatened with damnation Rom. 13. 1. 2.) upon the score of conscience, that if there were no other Reasons to oblige men to be Subject drawn from hope of reward or Fear of punishment,
Which two testimonies against the lawfulnesse of resistance will never be answerd, or evaded by those who are so audacious and impious as to speak or write in favour of such as take up armes against their lawfull Prince upon the account of conscience,
Which two testimonies against the lawfulness of resistance will never be answered, or evaded by those who Are so audacious and impious as to speak or write in favour of such as take up arms against their lawful Prince upon the account of conscience,
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And therefore to secure us from transgressing our duty to God and our superiours, we must endeavour to acquaint our selves with the whole will of God reveald to us in scripture, that so we may know wherein it is lawfull for us to obey our superiours,
And Therefore to secure us from transgressing our duty to God and our superiors, we must endeavour to acquaint our selves with the Whole will of God revealed to us in scripture, that so we may know wherein it is lawful for us to obey our superiors,
We must be subject and obedient as well to froward and severe Masters, as to the good and gentle, for this is thanks worthy if a man for conscience towards God endure grief, suffering wrongfully.
We must be Subject and obedient as well to froward and severe Masters, as to the good and gentle, for this is thanks worthy if a man for conscience towards God endure grief, suffering wrongfully.
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or when we doubt of the lawfulness of it, our obedience is stil necessary, because the thing commanded is not for bidden by God, at least not directly or expressly forbidden,
or when we doubt of the lawfulness of it, our Obedience is still necessary, Because the thing commanded is not for bidden by God, At least not directly or expressly forbidden,
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and the presumption of its lawfullnesse ought to be for the Magistrate, who is suppos'd to be better able (as haveing greater helps) to judge of what is agreable to the will of God:
and the presumption of its lawfulness ought to be for the Magistrate, who is supposed to be better able (as having greater helps) to judge of what is agreeable to the will of God:
As for that objection which I foresee may be brought against what hath bin said from Ro. 14. 23. where the Apostle speaking of eating some sorts of meats with a doubting conscience,
As for that objection which I foresee may be brought against what hath been said from Ro. 14. 23. where the Apostle speaking of eating Some sorts of Meats with a doubting conscience,
But this objection does not reach the case we are speaking of, because the Apostles doubting person was at liberty not to eat of the things whereof he doubted,
But this objection does not reach the case we Are speaking of, Because the Apostles doubting person was At liberty not to eat of the things whereof he doubted,
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For the further confirmation of what hath bin said I shall ad one Argument more drawn from the nature and well beeing of all Government, that if a scruple concerning the lawfulness of a command from our superiours be allowed to be of equall weight with the duty of obedience,
For the further confirmation of what hath been said I shall and one Argument more drawn from the nature and well being of all Government, that if a scruple Concerning the lawfulness of a command from our superiors be allowed to be of equal weight with the duty of Obedience,
and how can any government subsist which is thus precarious and made to depend upon the pleasure or humour of the people? And therefore the Principles which draw such consequences after them cannot be true or agreable to the will of God;
and how can any government subsist which is thus precarious and made to depend upon the pleasure or humour of the people? And Therefore the Principles which draw such consequences After them cannot be true or agreeable to the will of God;
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It gives God all that honour and obedience which himself requires of us, and it tends most to promote and preserve that Order and Peace, which God has instituted and established in the world.
It gives God all that honour and Obedience which himself requires of us, and it tends most to promote and preserve that Order and Peace, which God has instituted and established in the world.
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or the lawes of the Government where they live, without being convinced by clear and sufficient reasons of their unlawfulnesse, do plainly show, that they are weary,
or the laws of the Government where they live, without being convinced by clear and sufficient Reasons of their unlawfulness, do plainly show, that they Are weary,
and from wishes they proceed to words, and must be laying open the faults they discover either in the Government it self or in the Governours, which they would have redressed;
and from wishes they proceed to words, and must be laying open the Faults they discover either in the Government it self or in the Governors, which they would have Redressed;
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and this cannot be accomplished without a Rebellion, which the Authours and Contrivers endevour to palliate with the mask of Religion, or of a Godly, thorow Reformation. And by these footsteps you may be able to trace all the Rebellions that have bin fomented and carried on among our selves more then among any other people in the world, from their Infancy and Original to their full Growth;
and this cannot be accomplished without a Rebellion, which the Authors and Contrivers endeavour to palliate with the mask of Religion, or of a Godly, thorough Reformation. And by these footsteps you may be able to trace all the Rebellions that have been fomented and carried on among our selves more then among any other people in the world, from their Infancy and Original to their full Growth;
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and to whom the Character which is given by the wise man to some persons in the Text does most fitly agree, of such as are given to change, which brings me to the negative part of the Duty enjoyn'd in the words.
and to whom the Character which is given by the wise man to Some Persons in the Text does most fitly agree, of such as Are given to change, which brings me to the negative part of the Duty enjoined in the words.
2. To fear God then, and to be given to change, it seemes in the Judgment of Solomon (whatever the Doctrine of our modern casuists may be) are things of a quite different, and inconsistent nature.
2. To Fear God then, and to be given to change, it seems in the Judgement of Solomon (whatever the Doctrine of our modern casuists may be) Are things of a quite different, and inconsistent nature.
which is a farther confirmation of the Doctrine or observation from the former part of the words, where God and the King are joyn'd together as partners of the same duty, of the same Fear and Reverence which is due to both.
which is a farther confirmation of the Doctrine or observation from the former part of the words, where God and the King Are joined together as partners of the same duty, of the same fear and reverence which is due to both.
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where this fear, honour, and obedience, which we are commanded to give to the King, does not interfere with that fear, honour and obedience which belongs to God:
where this Fear, honour, and Obedience, which we Are commanded to give to the King, does not interfere with that Fear, honour and Obedience which belongs to God:
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and against the will of those that are in Authority, which is a resisting the higher powers, which I have irrefragablie proved to you, it is not lawfull for subjects to do, upon any pretence or provocation whatsoever, which may encline or dispose us to endevour or to attempt a change.
and against the will of those that Are in authority, which is a resisting the higher Powers, which I have irrefragably proved to you, it is not lawful for subject's to do, upon any pretence or provocation whatsoever, which may incline or dispose us to endeavour or to attempt a change.
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Now the usual Pretences or Provocations which hurry men into Rebellion against their Prince, and to endevour the change and the subversion of the Government under which they live may be reckon'd these four especially.
Now the usual Pretences or Provocations which hurry men into Rebellion against their Prince, and to endeavour the change and the subversion of the Government under which they live may be reckoned these four especially.
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Against all which, and whatever other passion or pretence may excite or provoake us to cast off the fear and reverence, which we ow our Prince, the wise man gives us his advice.
Against all which, and whatever other passion or pretence may excite or provoake us to cast off the Fear and Reverence, which we owe our Prince, the wise man gives us his Advice.
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These words, be not hasty to go out of his sight, are generally interpreted to signifie, that we should not suffer our passion so far to prevail over our reason,
These words, be not hasty to go out of his sighed, Are generally interpreted to signify, that we should not suffer our passion so Far to prevail over our reason,
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1. Ambition and a desire of Rule is some time that Passion, which stirres up men to throw off the bonds of duty and allegiance to their lawfull soveraigne, that so they may get into the Throne themselves, which passion is observ'd by Cicero to raign most in Persons of a great soul (the Effect for the most part of a noble Extract,) who are commonly the Heads, and Ringleaders of a Rebellion.
1. Ambition and a desire of Rule is Some time that Passion, which stirs up men to throw off the bonds of duty and allegiance to their lawful sovereign, that so they may get into the Throne themselves, which passion is observed by Cicero to Reign most in Persons of a great soul (the Effect for the most part of a noble Extract,) who Are commonly the Heads, and Ringleaders of a Rebellion.
and then he further observes, that his Ambition quickly degerates into Tyranny, difficile autem est ne cum praestare omnibus concupiveris, servare aequitatem quae est Justitiae maximè propria.
and then he further observes, that his Ambition quickly degerates into Tyranny, difficile autem est ne cum praestare omnibus concupiveris, servare aequitatem Quae est Justitiae maximè propria.
But it is a very difficult matter for any man who desires to be above others, to observe the Rules of Equity and Moderation, which is the Essential Property of Justice.
But it is a very difficult matter for any man who Desires to be above Others, to observe the Rules of Equity and Moderation, which is the Essential Property of justice.
The former part of the Observation is plain from the Examples of Absolon, Adonijah and the unfortunate Authour of the late Rebellion in our own Nation, who were as Great and as Happy as a Generous and Indulgent Prince, such a Prince as David was,
The former part of the Observation is plain from the Examples of Absalom, Adonijah and the unfortunate Author of the late Rebellion in our own nation, who were as Great and as Happy as a Generous and Indulgent Prince, such a Prince as David was,
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With this Saul upbraids his servants, when he suspected they had a greater kindnesse for David than for himself. 1 Sa. 22. 7. Then Saul said unto his servants that stood about him.
With this Saul upbraids his Servants, when he suspected they had a greater kindness for David than for himself. 1 Sa. 22. 7. Then Saul said unto his Servants that stood about him.
and make you all Captaines of Thousands, and Captaines of Hundreds, that all of you have conspired against me? And who were the People that followed David, who for ought they knew had justly fallen under his Princes displesure,
and make you all Captains of Thousands, and Captains of Hundreds, that all of you have conspired against me? And who were the People that followed David, who for ought they knew had justly fallen under his Princes displeasure,
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and could think of no other way to retrieve them but by a Rebellion, Which has bin the case no doubt of most of our late Rebels, who had all bin promis'd,
and could think of no other Way to retrieve them but by a Rebellion, Which has been the case no doubt of most of our late Rebels, who had all been promised,
or at least had promisd themselves, besides all the profitable and honourable Employments in the Kingdome an equall share in all the Crown and Church Lands,
or At least had promised themselves, beside all the profitable and honourable Employments in the Kingdom an equal share in all the Crown and Church Lands,
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and in the Estates of those they called Papists (as heretofore Malignants) for no other reason but only for adhereing to their lawfull King if this Rebellion had succeeded;
and in the Estates of those they called Papists (as heretofore Malignants) for no other reason but only for adhering to their lawful King if this Rebellion had succeeded;
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This is the Heir, come let us kill him, and not only his Inheritance, but the Inheritance of all that depend on him or that side with him shal be ours.
This is the Heir, come let us kill him, and not only his Inheritance, but the Inheritance of all that depend on him or that side with him shall be ours.
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or when they see others lesse deserving preferr'd before them, or when they have receiv'd any particular injurie either in their own Persons or in their Relations, they begin to be uneasie and discontented,
or when they see Others less deserving preferred before them, or when they have received any particular injury either in their own Persons or in their Relations, they begin to be uneasy and discontented,
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and when he understood that David upon his death bed, had given Solomon a charge concerning him not to suffer his hoar head to go down to the grave in peace;
and when he understood that David upon his death Bed, had given Solomon a charge Concerning him not to suffer his hoar head to go down to the grave in peace;
and haveing haveing heard that the Chastity of his wife had bin violated in his Absence, he was so incens'd at it, that he presently goes over to the Enemie, brings them to invade his own Country, who make an absolute Conquest,
and having having herd that the Chastity of his wife had been violated in his Absence, he was so incensed At it, that he presently Goes over to the Enemy, brings them to invade his own Country, who make an absolute Conquest,
What ever the secret and Impulsive causes of all civil Commotions have bin, Whether Ambition, Covetousnesse or Revenge, the open and the most plausible pretense, which the Authours and Abetters of such Commotions have ever had the confidence publickly to own (except when they have pretended a Title to the Crown) has still bin Religion and Reformation:
What ever the secret and Impulsive Causes of all civil Commotions have been, Whither Ambition, Covetousness or Revenge, the open and the most plausible pretense, which the Authors and Abetters of such Commotions have ever had the confidence publicly to own (except when they have pretended a Title to the Crown) has still been Religion and Reformation:
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And this stratagem has bin so universally practiced, and found to be so usefull and necessary for the carrying on of a Rebellion, that I believe there are not many examples to be met with in the Histories of all times and places from the begining of the world, that have bin begun without it.
And this stratagem has been so universally practiced, and found to be so useful and necessary for the carrying on of a Rebellion, that I believe there Are not many Examples to be met with in the Histories of all times and places from the beginning of the world, that have been begun without it.
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and two hundred of them follow him, presently in their simplicity. The very same Pretensions have bin made use of in all the Rebellions that have happen'd in our own Nation, (at least since the Reformation,) which will furnish us with matter enough, without being obliged to our Neighbours or to more remote countries for Examples.
and two hundred of them follow him, presently in their simplicity. The very same Pretensions have been made use of in all the Rebellions that have happened in our own nation, (At least since the Reformation,) which will furnish us with matter enough, without being obliged to our Neighbours or to more remote countries for Examples.
The frequent Conspiracies laid against the life of that Incomparable Princesse of glorious memory Queen Elizabeth were all contrived upon the score of Religion.
The frequent Conspiracies laid against the life of that Incomparable Princess of glorious memory Queen Elizabeth were all contrived upon the score of Religion.
It was Religion and the Extirpation of Popery, and the Reformation of the Church according to the Examples of the best Reformed Churches, that inspired the Pen men of the solemne League and Covenant that set the three Kingdomes in a flame,
It was Religion and the Extirpation of Popery, and the Reformation of the Church according to the Examples of the best Reformed Churches, that inspired the Pen men of the solemn League and Covenant that Set the three Kingdoms in a flame,
and it was the same spirit of Religion that actuated the Authours of the late Traiterous Declarations, which were publish'd to justifie the two Rebellions, which are so very lately extinguishd,
and it was the same Spirit of Religion that actuated the Authors of the late Traitorous Declarations, which were published to justify the two Rebellions, which Are so very lately extinguished,
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and for which we are now met to blesse God, in putting a stop to the miseries that do accompany an intestine and unnatural war in our own Bowells. Tantum Religio potuit suadere malorum.
and for which we Are now met to bless God, in putting a stop to the misery's that do accompany an intestine and unnatural war in our own Bowels. Tantum Religio Potuit suadere malorum.
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we must not suffer our selves to be overcome or transported with any the greatest Provocation or Temptation to withdraw our selves from the service of our Prince, to deny him our obedience, to throw off our allegiance to him,
we must not suffer our selves to be overcome or transported with any the greatest Provocation or Temptation to withdraw our selves from the service of our Prince, to deny him our Obedience, to throw off our allegiance to him,
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nor the pretense of Religion ever tempt or provoak thee to be a Rebel. Ambition, Covetousness and Revenge are sins in their own Nature, and become more exceeding sinfull,
nor the pretense of Religion ever tempt or provoak thee to be a Rebel. Ambition, Covetousness and Revenge Are Sins in their own Nature, and become more exceeding sinful,
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when they are varnishd over with the specious shew of Religion, and made the Instruments of stirring up of a Rebellion because simulata sanctitas est duplex Iniquitas, Counterfiet Religion ' or Holynesse is complicated iniquity, and Rebellion is as the sin of VVitchraft:
when they Are varnishd over with the specious show of Religion, and made the Instruments of stirring up of a Rebellion Because Simulata Sanctitas est duplex Iniquitas, Counterfeit Religion ' or Holiness is complicated iniquity, and Rebellion is as the since of VVitchraft:
and if it be not the sin against the holy ghost, it is very near a kin to that sin which in all probability comes nearest it, which is the sin of witchcraft, which is a Renunciation of God,
and if it be not the since against the holy ghost, it is very near a kin to that since which in all probability comes nearest it, which is the since of witchcraft, which is a Renunciation of God,
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1. Because the very Conversation of some persons breaths infection, and by keeping them Company, we shall come at length to have a better opinion of their Principles,
1. Because the very Conversation of Some Persons breathes infection, and by keeping them Company, we shall come At length to have a better opinion of their Principles,
2. The other reason against keeping company or haveing any thing to do with persons of disloyal principles, may be taken from the suspition and disreputation that is contracted by it.
2. The other reason against keeping company or having any thing to do with Persons of disloyal principles, may be taken from the suspicion and disreputation that is contracted by it.
and therefore when once they come to be suspected, and find how hard, if not impossible it is to regain their former reputation, they resolve never to attempt it,
and Therefore when once they come to be suspected, and find how hard, if not impossible it is to regain their former reputation, they resolve never to attempt it,
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which may suffice to let you see what great reason every man has who values either his Innocence or Reputation to avoid the Company of those who are known to be men of seditious and Rebellious Principles;
which may suffice to let you see what great reason every man has who value's either his Innocence or Reputation to avoid the Company of those who Are known to be men of seditious and Rebellious Principles;
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2. General part of the words, viz the Punishment threatend to all those, who are given to Change or who rebell against their lawfull Prince, set down in the latter part of the words, for their Calamity shall rise suddenly and who knoweth the Ruine of them both?
2. General part of the words, videlicet the Punishment threatend to all those, who Are given to Change or who rebel against their lawful Prince, Set down in the latter part of the words, for their Calamity shall rise suddenly and who Knoweth the Ruin of them both?
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As God is pleasd to expresse the Duty he requires of us himself, and the Duty which subjects ow their Kings, by one and the same word, to signifie the great Concern he has for them,
As God is pleased to express the Duty he requires of us himself, and the Duty which subject's owe their Kings, by one and the same word, to signify the great Concern he has for them,
so the better to secure their persons from violence and to keep their subjects in their Obedience, he threatens the same punishment to those who shall violate their Duty to the King, as to himself;
so the better to secure their Persons from violence and to keep their subject's in their obedience, he threatens the same punishment to those who shall violate their Duty to the King, as to himself;
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1. The Temporal Punishment which is here threaten'd to Rebels is expresd after such a manner as to denote both the Nature, the Certainty and the Suddennesse of it.
1. The Temporal Punishment which is Here threatened to Rebels is expresd After such a manner as to denote both the Nature, the Certainty and the Suddenness of it.
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and God may suffer his People for the punishment of their sins and for their Amendment and Reformation to groan under a long and prosperous Usurpation.
and God may suffer his People for the punishment of their Sins and for their Amendment and Reformation to groan under a long and prosperous Usurpation.
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and all such persons have reason to expect the contrary, and if they do not meet with their Punishment in this world, they may be sure it will light so much the heavier upon them in the next.
and all such Persons have reason to expect the contrary, and if they do not meet with their Punishment in this world, they may be sure it will Light so much the Heavier upon them in the next.
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And according to both these wayes of Judging, the fate of Rebels as to this world may be concluded to be such as it is represented to us, both as to the Nature, the Certainty,
And according to both these ways of Judging, the fate of Rebels as to this world may be concluded to be such as it is represented to us, both as to the Nature, the Certainty,
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The next Rebel of any note or consideration that we read of was Absolom, who contrary to all the ties of Nature, Duty & Gratitude raisd a Rebellion against his father, which was quickly dissipated,
The next Rebel of any note or consideration that we read of was Absalom, who contrary to all the ties of Nature, Duty & Gratitude raised a Rebellion against his father, which was quickly dissipated,
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& the General himself in his flight, rideing under an Oak caught up by the hair of the head, where he hung till he was struck through the heart by Joab;
& the General himself in his flight, riding under an Oak caught up by the hair of the head, where he hung till he was struck through the heart by Joab;
After this we read of nothing almost but Treasons & Rebellions in the Kingdom of Israël, (which was at first founded in a Rebellion) from the time of its Revolt from the house of David till it was carried away Captive;
After this we read of nothing almost but Treasons & Rebellions in the Kingdom of Israël, (which was At First founded in a Rebellion) from the time of its Revolt from the house of David till it was carried away Captive;
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and of the slaughter and destruction of those that had a hand in them, that it was become a Proverb, Had Zimri Peace, who slew his Master? He conspired against Elah his Master,
and of the slaughter and destruction of those that had a hand in them, that it was become a Proverb, Had Zimri Peace, who slew his Master? He conspired against Elah his Master,
And some such miserable fate may be observed to have attended the Authours, of almost all the Parricides and all the Rebellions that have happend in any part of the world from that time to this.
And Some such miserable fate may be observed to have attended the Authors, of almost all the Parricides and all the Rebellions that have happened in any part of the world from that time to this.
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And did not the same Vengeance overtake the murderers of our late Blessed soveraign King Ch. the Martyr? And what's become of the two last Rebellions that have bin ' raisd in these Nations to which we belong,
And did not the same Vengeance overtake the murderers of our late Blessed sovereign King Christ the Martyr? And what's become of the two last Rebellions that have been ' raised in these nations to which we belong,
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and of their Leaders? In the space of lesse than two months, we have seen two Rebel Armys in the field breathing out nothing but destruction to their natural and lawful soveraign,
and of their Leaders? In the Molle of less than two months, we have seen two Rebel Arms in the field breathing out nothing but destruction to their natural and lawful sovereign,
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what degree of Punishment shall be thought great enough? what Flames of eternall fire shall be kindled for those who delight to wash their hands in the blood of Princes,
what degree of Punishment shall be Thought great enough? what Flames of Eternal fire shall be kindled for those who delight to wash their hands in the blood of Princes,
and to involve their Dominions in Misery and Confusion, and to turn the whole world (if it were in their Power) into one Aceldama or field of blood? Certainly such men must expect to receive to themselves a Damnation above that which belongs to the ordinary rank of sinners,
and to involve their Dominions in Misery and Confusion, and to turn the Whole world (if it were in their Power) into one Aceldama or field of blood? Certainly such men must expect to receive to themselves a Damnation above that which belongs to the ordinary rank of Sinners,
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and therefore it is but reasonable they should partake of the same punishment, which is, to be reserved in everlasting chaines, under Darknesse unto the Iudgment of the great day.
and Therefore it is but reasonable they should partake of the same punishment, which is, to be reserved in everlasting chains, under Darkness unto the Judgement of the great day.
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And then they shall receive their final and irrevocable sentence, of Go ye Cursed into Everlasting lasting fire prepared for the Devill and his Angels.
And then they shall receive their final and irrevocable sentence, of Go you Cursed into Everlasting lasting fire prepared for the devil and his Angels.
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which may both do us an injurie, and perhaps involue us in the real guilt of those principles and practices whereof at first we were only suspected to be guilty.
which may both do us an injury, and perhaps involve us in the real guilt of those principles and practices whereof At First we were only suspected to be guilty.
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and tho the former seemes to be only exprest, yet the latter is alwayes supposed; and is likewise exprest by the Apostle that they receive to them selves Damnation.
and though the former seems to be only expressed, yet the latter is always supposed; and is likewise expressed by the Apostle that they receive to them selves Damnation.
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Their punishment as to this life is both certain, and sudden, their Calamity shall rise suddenly and who knoweth the ruin of them both? which by the great Mercy of God, we have seen verified in the suddain and unexpected period that has bin put to two Rebellions in our own Island;
Their punishment as to this life is both certain, and sudden, their Calamity shall rise suddenly and who Knoweth the ruin of them both? which by the great Mercy of God, we have seen verified in the sudden and unexpected Period that has been put to two Rebellions in our own Island;
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for which we have great reason (as we are commanded by Authority) to offer up our publick as well as private Thanksgiveings to our great Soveraign the King of Heaven and Earth,
for which we have great reason (as we Are commanded by authority) to offer up our public as well as private Thanksgivings to our great Sovereign the King of Heaven and Earth,
Nor must our Thanksgiveing only be verbal, and with our lips, but we are calld upon to set forth the praises of our Great Deliverer with our lives (which is the most acceptable way of praising him) by endevouring to improve this and all other his Mercies to the Glory of his Great Name, the Honour, Peace,
Nor must our Thanksgiving only be verbal, and with our lips, but we Are called upon to Set forth the praises of our Great Deliverer with our lives (which is the most acceptable Way of praising him) by endeavouring to improve this and all other his mercies to the Glory of his Great Name, the Honour, Peace,
all which we shall be the better enabled to do if we are carefull to transcribe the Duty in the text according to its litteral meaning into our hearts and lives, by adding the true fear of God, to the Loyalty we professe to have for our King:
all which we shall be the better enabled to do if we Are careful to transcribe the Duty in the text according to its literal meaning into our hearts and lives, by adding the true Fear of God, to the Loyalty we profess to have for our King:
1. That without Piety or the Fear of God, our greatest Professions of Loyalty, will be but like a house built by a fool without a faundation upon the sand;
1. That without Piety or the fear of God, our greatest Professions of Loyalty, will be but like a house built by a fool without a faundation upon the sand;
2. As Piety and the Fear of God is the only security we can give of our Loyalty (it being impossible there can be any firm and unshaken Loyalty without it;) so without Loyalty it is as certain there can be no true Piety.
2. As Piety and the fear of God is the only security we can give of our Loyalty (it being impossible there can be any firm and unshaken Loyalty without it;) so without Loyalty it is as certain there can be no true Piety.
VVhile the breath of Religion fills the sails (as our late Royal Martyr speaks in his incomparable book) Profit is the Compas by which Factious men steer their Course in all seditious Commotions.
While the breath of Religion fills the sails (as our late Royal Martyr speaks in his incomparable book) Profit is the Compass by which Factious men steer their Course in all seditious Commotions.
as for all other mercies, so more especially for that we now celebrate, be ascribed (as is most due) all Praise Majestie and Dominion now and for ever. Amen. FINIS.
as for all other Mercies, so more especially for that we now celebrate, be ascribed (as is most due) all Praise Majesty and Dominion now and for ever. Amen. FINIS.
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Semper in civitate quibus opes nullae sunt bonis invident malos extollunt; vetera odere; nova ex optant; dio suarum rerum mutari omnia student, rurbaatque seditionibus sine curâ aluntur, quoniam Egestas facile habetur sine damno. Salust. Bellum Catil.
Semper in Civitate quibus opes Nullae sunt bonis invident Malos extollunt; Veteran odere; nova ex optant; dio suarum rerum mutari omnia student, rurbaatque seditionibus sine curâ aluntur, quoniam Egestas facile habetur sine Damno. Sallust. Bellum Catil.
Per illa tempora quicunque Remp agita vêre honestis nominibus alii sicuti jura Populi defenderent, pars, quo senatus auctoritas maxuma foret, bonum publicum simulantes &c Salust. Beilum Catil.
Per illa tempora quicunque Remp agita vêre honestis nominibus alii As jura People defenderent, pars, quo senatus auctoritas maxuma foret, bonum publicum simulantes etc. Sallust. Beilum Catil.
Cum alii aliter sentirent, dicerentque consultias sibi videriut non Catholica fides, verum alia quaepiam belli causa obtendiretur, tunc Norhumbriae Gomes, at Ego (inquit) aliam nullam aut scio aut agnosco, neque hominum (opinor sed Dei Gloriam quaerimus. Concer•atie Eccles. Cathol. in Angl. p. 46.
Cum alii aliter sentirent, dicerentque consultias sibi videriut non Catholica fides, verum Alias quaepiam Belli causa obtendiretur, tunc Norhumbriae Gomes, At Ego (inquit) aliam Nullam Or scio Or agnosco, neque hominum (opinor sed Dei Gloriam Seeking. Concer•atie Eccles. Cathol. in Angel p. 46.
Percussorum autem fêre neque trienaio quisquam amplius super vixit, neque suâ morte defunctus est &c. Sueton. inuitâ Caes. sic Capitol. de Gordiani caede.
Percussorum autem fêre neque trienaio quisquam Amplius super vixit, neque suâ morte defunctus est etc. Suetonius inuitâ Caesar sic Capitol. de Gordiani Kill.
