WHen the dumb Son of Craesus saw an Assassin about to Murther his Father, tho' he never spake before, opened his Mouth with this passionate Expression, [...] O wretched Man, do not Kill my Father. Now if the Murther of a Natural Parent, was a Crime of that horrid nature, and strange resentment, as to work a Miracle for its prevention; then certainly the Murther of a King, [...]. who is Pater Patriae (a) the Father of his Countrey, hath so much of Horror and Villany in it, that if we should hold our Tongues, from a detestation of the Impious [Page 2] Fact: and imploring the Aid of Heaven for our Sovereign's Preservation, the stones of the Street would cry out against such an Irreligious Silence.

Tim. iii. 1, 3, 4.St. Paul tells us that in the last days perilous times should come; the men whose indeavours should contribute to make them such, were per­sons whose character was made up of the follow­ing vices (viz:) lovers of themselves, covetous, proud, boasters, blasphemers, without natural affecti­on, truce breakers, false accusers, dispisers of those that are good, traytors, heady, high minded, &c. and if our lot be fallen in an Age, which exactly agrees with the Character of the last; we must make no disingenious reflections on the providence of God, but lay it at their dores: who by copying out the faults of the worst men, provoke the Al­mighty, to make their lives somewhat more then the transcript of their miseries.

And that we do live in such days, and among such persons, as trully deserves the aggravating Epithits of unnatural, heady, high minded, Traytors; needs no further proofe than the discovery of the late damnable and hellish Plot, aginst the life of our Soveraign: the subversion of our Laws, and the destruction of Loyal Subjects.

A Plot that would have extinguish'd the light of our Israel! Stopt the breath of our Nostrils: murdered the Lords Anoynted, and given a bloody [Page 3] Bill of Exclusion to both root and branch of a glorious Monarchy! a Plot that would have turn'd our Streets into shambles, and fill'd our houses with Bloody Tragedies? a Plot wherein transcendent villany, hath left no room for pardon; but cries aloud to heaven for Vengance, and calls his Majesties Loyal Subjects to fall on their Knees in prayer, Saying, God save the King.

And Since I am for many weighty reasons con­firm'd in my belief, that no sort of people questi­on the truth of this damnable conspiracy: but such whose interests obliges them to stifle it, or want demonstration from the accursed deed; (from which good Lord deliver us) and that the great discourse is, what should cause such men, from whom all the world might expect better, to con­spire against the Life of their Sovereign: and to involve the Kingdom in blood and ruine? I hope it will be thought no impertinent digression, to assign three things as the cause thereof. The first of which is, that men of unstable heads but strong passions, are subject to believe, that a good End doth legitimate and sanctify the worst means; and now being secured of the goodness and worthiness of their End, their thoughts are always in such a hurry about it: their minds so intent upon it, and they are so violently hot and eager in the prosecuti­on of it, that they will not allow themselves leisure and patience, to consider the Lawfulness and [Page 4] Expediency of the means, they use for the com­passing of it, and by this means court their own Ruine, and by doing Evil that Good may come thereby, assert the justice of their condemna­tion. 1 Sam. xv. 22. Or else it is for that reason given by the Prophet Samuel, That Rebellion is as the Sin of Witchcraft, as well in its facination as in its guilt; for none but men under the power of so great a delusion, could be guilty of so barbarous an impiety: unless men had offered violence to themselves, martyr'd their own Con­sciences, chased all remains of honesty and com­passion out of their own breasts: they could not have entred into such an Hellish Conspiracy, and cease wholly to be Men, that they might commence Devils! hence then I say is the cause of this infatuation, that men lying under the Inchantment of Rebellion, want the genuine exer­cise of their Reason, and must return to their Allegiance, (and so be converted from Beasts to Men) before they can be Masters of their Wit and Senses.

3 And if these will not be allowed the cause of such inhuman miscarriages, I know not what to collect, unless it be that of the Prophet Isaiah, The Leaders of this People cause them to Erre, Qui de­voratur a ma­lis Pastoribus. St. Jerom. for where doth this Gangrene so mortally spread? and from whence doth the Plague of Sedi­tion, Privy-Conspiracy and Rebellion, disperse its con­tagion? [Page 5] but from the Conventicles? which are the Schools wherein Male-contents are disciplin'd for publick mischief; 'tis in those Ʋnlawful Assemblies, that the Sons of Bichry, and Belial, Gebal, and Am­mon, and Amalec, blow the Trumpets of Rebel­lion, disclaim their right in David, and persuade others, that they have no inheritance in the King. 'Tis there the deluded Mobile are Taught, that the just and equitable Restraints of Authority, are Incroachments upon their Birth-Right; and 'tis there they are Instructed to Obey for Wrath, and Disobey for Conscience-Sake.

Doctrines big with Rebellion and Confusion, Nullum ma­lum majus aut infeliciter fe­ [...]cius quam inobedientia. Senec. whose teeming wombs bring forth no other issue, than Blood and Fire, and Pillars of Smoke.

Now have they unridled the mystery of their Non-conformity; they would not come to Church: because that Holy-Ground could not be Desecrated by such impious Consultations. They would not Pray with us: well knowing we could not consent with them to injure the Lord's Anointed! and there­fore must find out such lurking holes, and secret places, as correspond with such black Designs.

Honest dealing dares look the Sun in the Face; only Treasonable Purposes, must be mantled in the horrid shades of Obscurity! Gen. xlix. 6. O my Soul come not thou into their Secrets, nor unto such Assemblies be your honours united: for in their Anger they slew an excellent King, and in their [Page 6] Self-will digged down the Walls of the best Go­vernment in the World. Now that they may not run into the same Extremities, nor reduce us to such repeated Confusions, Let us Pray, God Save the King.

Which words are the same with those in 1 Kings, i. 34. [...] and with that in Psal. xx. 9. Psal. xx. 9. rendred by the Septuagint [...]. O Lord save the King and hear us, a form of words used by the Jews at their Feast of Tabernacles, and Coronation of their Kings: and sounds as much as Vivat Rex, Ita vulg. Lat. & Vatabl. H [...]m. Annot. Psal. xx. or, Let the King Live; wherein we do in one word, wish the King Prosperity, and Peace, Long Life, and Health; Victory over his Enemies, and Ever­lasting Happiness: matters of so great conse­quence, and so aptly expressed, that our Church hath appointed it to be one of the versieles in her Publick Devotions: O Lord save the King, and mercifully hear us (whose Peace is linck'd with his Prosperity) when we call upon Thee.

Prayer is commonly divided into two parts, [...] or Supplicatory, for the Blessings and Favours we want; and [...] or Gratu­latory for the Mercies and Benefits we have al­ready receiv'd; and these words, Vivat Rex, Let the King Live, or, God save the King, are both; but I shall Treat of them only as they [Page 7] are a Prayer and Supplication. Wherein we have four particulars:

• 1. The Supplicants, All the People.
• 2. The Person Supplicated for, The King.
• 3. The Person Supplicated to, God.
• 4. The matter of the Supplication, That the King might be Saved and Preserved. And all the People shouted, and said, God save the King.

The first particular that offers it self to our consideration, and immitation; is that Ʋnity among Brethren, so much commended by the Royal Psalmist, Psa. cxxxiii. 1. and so much desir'd among all true Christians. The Israelites were not broken into Parties, and consequently not divided in their Judgments, and Affections; but were at Unity and Agreement among themselves: All the People shouted, and said, God Save the King. Their Hearts stood bent the same way, they had the same inclinations and desires; not the least ap­pearance of any variance or repugnancy: the Thoughts of their hearts, (as we may guess by the Agreement of their Tongues that spake from them) were in all the same; those many Bo­dies seemed (as they ought to be) but so many members of the same Body, which were ani­mated, and influenced, by one Soul. This is that Agreement and Consent, that the Policy of Heathens did recommend, and the Religion of Chri­stians hath since more powerfully enjoyn'd, as [Page 8] the way to preserve us in the Fear of God and the King: and then none of us would consent to any Treason in our hearts, attempt no Mis­chief with our hands, nor by our Schisms and Factions, provoke God to Scourge us with the Rod of another Civil-War.

It was, the breach of Ʋnity, and neglect of Religion, that exposed us to all the miseries and and mischiefs of Forty one: If they had not divi­ded us in our judgments, they could never have made us a prey to their Teeth: and if we had not been careless in the exercise of Religion and Devotion; God would not have removed from us his watchful Care and Providence. Look in elder days and you will find the goodness of God to this Kingdom; and that he never for­sook it whilst we kept inviolate his judgments and statutes. Prosperity attended the long Reign of Queen Elizabeth, although the enemies of our Church were more numerous then, and as busy and active, as they are now, The peaceable bringing in our King James almost to a miracle, was a demonstration of the kindness which God had for a unanimous People (for then neither Popery no Phanaticism were tolerated). All the time he reigned both Church and State were in a prosperous condition; but as soon as ever extravigent spirits, began to Teach that the very genious of Religion was Separation; and make it [Page 9] their business to set men at an infinit distance from the Solemn Service of almighty God; then did God righteously break the bond of Peace: which that we may prevent for the future, let there be no divisions amongst us, but with one minde and one mouth let us say, Vivat Rex.

The next particular is Rex, the King; and this 2 shews his dignity, for melech in the Hebrew and Rex in the Latin tongue come from verbs which signifie to Rule and Reign; Rom. xiii. 1, 2 all powers have their original from God, and among all the powers that be ordained of God, the Regal is highest: being Superiour to all, Communitas nihil sui con­fert Regibus. Spalat. Tom. II. 529. but inferior to no man or community of men whatsoever. Now his Kingly dignity deriues its excellency

From the Author or institutor thereof, God; 1 the sublime power which resides in earthly Poten­tates, Summum Im­perium nun­quam fuiste populo de mandatum. is not a derivation or collection of humane power scattered among many, and gathered into one head; but a participation of Gods own omni­potency, which he never did communicate to any but crowned heads: Meriander. who are [...] the living Images of God, and derives their power from him. And this I could prove from the consent of most Authors both antient, and mo­dern, but St Chrysostome hath said enough alone in these words: Rom. xiii. [...]; which may be Englished out of St. Paul, the Powers that be are ordained [Page 10] of God: to which also Tertullian bears witness: a Christian (saith he) is no mans enemy, much less the Emperours, whom he knows to be ap­pointed by his God. Psal. xlvii. 9. The shields of the earth are the Lords: they bear his arms and inscription, and he holds them up over all the world. The Kingdom is the Lords, Psal. xxii. 28. and he is the governour among all Nations. And this truth is the grand supporter of Monarchs Thrones: by me Kings Reign; Divisim imperium cum Jove Caesar habet. which per denotes not a bare permission, but by his commission; not by Gods sufferance only, but by his ordinance also; their Charter is grant­ed from heaven, and may not be revoked at the peoples pleasure.

Magnificent Titles, triumphant Arches, honour­able Attendants, Crowns, Thrones and Scepters, are all requisite, and suitable to the grandeur of a King: and apt to beget awe and reverence in the hearts of the Vulgar; but Alas this is but the outside and Ceremony of the Sacred Majesty, whose representative the King is; this is that which ren­ders him truly sacred to all religious and judicious men and minds; that he is placed in the throne to rule and govern us, by the appointment of God, whose King he is, and whose judgment he pronounceth.

Away then with that dangerous Tenent, that so frequently and maliciously falls from the mouths and pens of the seditious Rabble, that all Power [Page 11] is from the people, interpreting dei Minister the peoples Servant: and if he comply not with their giddy humours, (which in Prudence and Conscience he is not bound to doe), then they may assert their native right, and reassume the trust repo­sed in him! this monstrous opinion flies in the face of God Almighty, by pretending to a law of na­ture, for the violation of all the laws both of God and man: And reproacheth the wisdom of the most high, for appointing no better government over them. And to their other objection I answer that sovereign powers have their imployment from God, and by his Authority; and so are his ser­vants only: and the end of their employment is to be beneficial to the good of others, but not in Subjection to their powers. Now this truth right­ly improved, will be matter of Comfort to us: that the government we live under, is of Gods Institution, and that God may bless his own ordinance, and continue it in the right Line: to the glory of his Name, and the good of this Nation; Let us pray God save the King, the Queen, the Illustrious Prince James Duke of York, and all the Royal Family.

The excellency of Kingly dignity appears in this, Jus Sangain nullo Jure d [...] ­rimi potest. that even God himself hath among his own hono­rary titles, taken to himself the name of King; his title runs thus: King of Kings and Lord of Lords; and his goverment over the whole world is Monar­chical; [Page 12] for tho' there be three persons in the sacred Trinity, yet there is but one God, and confe­quently but one King everlasting. Let then those Scriblers and Pamphlereers, who of late have scattered their poyson through the Nation to the disparagement of Kingly government, and ruin of unwary Subjects: Let them (I say) blush for shame, and tremble to consider, how through the side of their lawful Soveraign, they have struck at God's own Monarchy over the world, as far as their power or malice could extend.

3 The dignity of Kings is seen in their Supremacy, which is the most express character of himself, which God can put upon a man: 1 Pet. ii. 13. and such a supremacy St. Peter tells us is only in God and the King; for God is the supreme ruler of Kings, and Kings are the supreme rulers of men; therefore God himself the better to oblige our obedience to them, Psal. lxxxii. 7. as well as to himself, stiles them Gods. That God who by an omnipotent fiat, first called the passible world into act, and hath ever since laid out the same power for preserving what he first created: [...]. hath indued Kings with Prerogative more than humane; for though they be shrouded under the Veil of mortality, yet their power bears no small Resemblance with the Deity; and to make the Supreme power, accountable to any Inferior Jurisdiction, or the will of the people; were to set up an authority over him, to whom [Page 13] our subjection is due; Illa dicitur summa pote­stas cujus actus alterius juri non s [...]be­unt, ita ut alterius volun­tatis humanae arbitrio irriti possint reddi. Grotius. which is a down right con­tradiction in terms. For Supreme power is not, nor cannot be subject to anothers law; and this great truth all good subjects are obliged to defend with their lives and fortunes: For yield up the enemy but this one flower the Kings Prerogative, and their incroaching fingers will be reaching af­ter all! their malice being so unreasonable, that a dear-bought experience hath told us; It is easier to deny them all, than having gratified them in part to prescribe them a measure.

And now methinks I hear our Antimonar­chists say, the doctrine of the Kings Supremacy is urged by none but those that by Court-flattery seek their own preferment, and promote Arbi­trary Government. To which I Answer, If to preach obedience to Authority does brand men with the name of flatterers; they cannot excuse God almighty, the blessed Jesus, the Patriarks, Prophets, Apostles, Saints, and Martyrs, from being guilty of it. For this is the Doctrine of the Bible, and the language of good men in all ages; and if this be a scandall, God grant that all the Sons of the Church of England, may live under this disgrace, and dye under this Ignominy.

Neither is this the way to promote arbitrary government, but the contrary; for the Kings Supremacy is the Subjects safety, tis that Palladium which whilst preserved Inviolable, stands as a [Page 14] bulwark about the Nation, to protect us in our rights, both Civil and Religious; For by this Trust reposed in the Prince, Each single Person is forti­fied with the strength of a Nation. And this is attested by the every days Experience of all our fellow Subjects who live quiet, obedient, and peaceable Lives; and opposed by none but those that think his Majesties Guards a grievance, his Laws an oppression, and the benefit of his Life and Reign, a check to their disobedience and re­bellions.

3 Come we now in the third place to speak of the Person supplicated to, God; and indeed to whom should Persons address their Prayers for their King, but unto their God: who is King of Kings, who hath both Authority to make, and Power to preserve them: and by all demonstra­tion of Kindness, watcheth over them for good? Nay so jealous is God Almighty in this particu­lar, that he will not allow any mortal man, or thing, to have the honour of rescuing them from danger: nor give the glory of their Preser­vation to any other than himself; it is God that giveth Salvation unto Kings, and delivereth David from the hurtful Sword. It is not the Wisdom of his Counsellors, the Care of his Ma­gistrates, the Fidelity of his Servants, nor the Courage of his Soldiers, that preserve a King; (tho' all these act commendably in their Stations) [Page 15] for unless the Lord watch over Them as well as their Cities, the Watchman waketh but in vain. Nor can the Love of his Subjects lengthen his days, the best Office they can do him, is but like the People in the Text, to pray for his Health; it is God only that can give him Help in the time of Trouble; be Rebels never so rebellious and outragious, he that stilleth the raging of the Sea, and the madness of the Multitude, can so charm the unruliness of a Seditious People, as to bring them to Submission or Confusion. Now God's special care and providence over his Anoin­ted Ones, is shewn in Scripture, by a threefold injunction, laid by Himself upon their Subjects, under very severe and heavy penalties.

God doth not allow any Subject to harbour in his breast an ill Thought against his So­vereign: Curse not the King, no not in thy thoughts, Eccles. x. 20. for the birds of the Air shall carry the voice, and that which hath wings shall tell the matter. By which some Commentators understand a Power given by God to the Tutelary Angels of Kings and Governours, to understand the trayterous thoughts of all such as bear disloyal and treacher­ous hearts against their Princes. That the Sin of Rebellion might never be brought forth, God does stifle it in the Womb, nip it in the bud, and destroy it in the very thoughts; that it may never come to do further mischief. And greater Reason [Page 16] is there for our observance of this Prohibition, since the first entertainments of Sin, are often­times of dangerous consequence; while the Enemy is without doors, it is an easie matter to keep him there, but when he has entred the house, he is not expulsed without trouble and difficulty; therefore God Almighty, who always designs the good of his People, that we might not inure our Tongues to speak Evil of Dignities, nor stretch forth our Hands against the Lords Anointed, will not permit us to lodge a disloyal thought in the most secret recesses of our bosoms.

2 Not to open our mouths, in disparagement of their Persons or government; and great cause is there for this prohibition also, or no sooner hath Pride formed men into Disobedience, but the next step they take is by Reproaches to ruine the re­putation of the government, and impede the ac­complishment of righteous designs. Reputation being to actions, what Feathers are to Arrows, making them fly the better and pierce the deep­er: they indeavour to deprive their governors of this advantage. If there be any fallings in their conversation, they are sure to be represented in the blackest Colour: And by all the advantages of art, improved into a Condemnation of the whole constitution: These were the wretched methods that first begat, and also continue the feeds of rebellion among us. Let the King say what he [Page 17] will, they read it backwards; and make the best of his actions speak nothing but Arbitrary Government, and Persecution. When the King declares he will govern by the known Laws: they remonstrate that he does not, and suggest by their groundless and unreasonable faers and jealousy that he will not! and by carping at his proceedings and misrepresenting his actions, so deflower the beauty of his Crown with Satyrical invectives that he becomes less able to serve those great ends for which government was instituted! if therefore you desire to approve your selves good Subjects, and good Christians; invent not evil stories of him whom God hath set over you, falsly, believe them not easily, report them not disloyally, aggravate them not spitefully, scatter them not industriously; but aprrehend such disloyal thieves whom you take a pillaging your Princes good name; the for­ward receiver of an evil report, being as bad as he that brings it; always remembring that railing against Kings was a Capital crime in David's judgment who commanded Solomon to put Shimei to death for it.

Not to lift up a finger to their prejudice; for 3 no man can do it and be guiltless; Touch not mine Anointed, saith the Psalmist, and wast thou not afraid to stretch forth thine hand against the Lords Anointed? saith David to the wicked Amalekite, that slew King Saul; in all times hath God ma­nifested [Page 18] his vengeance against such Rebells as have risen up against them: witness Corah, Dathan, and Abiram, whom the earth swallowed up quick, and became at once both their Sexton and their grave. Witness Zimri burnt to ashes in that very palace, whence he had driven his Lord and Sovereign; and so notable a vengeance indeed it was, that wicked Jezabel took special notice of it: for had Zimri Peace (said she) that slew his Master? I might here be infinite, if I should add to these instances all those dreadful Examples of God's Vengeance against such as have been Rebells against their Kings; which I could fetch you both from Ecclesiastical and Secular Histo­ries; but I shall at present ease my self and you of that Trouble, since what hath already been said, does sufficiently demonstrate, that God hath a most special and particular Care in the Pre­servation of Kings; and therefore to none so fitly may the People address themselves for the Life and Safety of their Sovereign, as unto God, and more comprehensive words we cannot use, than what is prescrib'd in the Text, God save the King.

The last particular is the matter of the Suppli­cation, That the King might be Saved and Pre­served, and all the People shouted, and said, God save the King. And we are encouraged to a chearful performance of this duty, because God doth usually grant it, and because the King needs [Page 19] it more than ordinary persons do. The King's duty is more difficult, his abundance exposeth him to more temptations, and his height to more dangers than any of his People, and his preser­vation is far more necessary, and of universal concernment, for he is worth ten thousand of us; and we had need pray heartily to God to Save him, who doth defend us all: the King stands in need of more wisdom to direct him, more power to protect him, more care to preserve him, than other men. For as the King doth not Live Sibi sed Populo, so neither doth he Dye to his own, but to our disadvantage: a thousand others may steal out of the World and no body mind or miss them, but the loss of a King would soon be felt; therefore saith the Apostle, I Exhort that first of all Supplications and Pray­ers be made for all men, for Kings, and all that are in Authority: and (however the Author of the Life of Julian raking up some passionate Ex­pressions in one of the Fathers, hath falsly, ma­liciously and scandalously, represented the whole) this is agreeable to the Practice of the Primitive Christians, as we may read in Tertullian: Ora­mus pro omnibus Imperatoribus, vitam illis prolixam, Imperium securum, domum tutam, exercitus fortes, Senatum fidelem, populum probum, orbem quietum, & quaecunque hominis, & Caesaris vota sunt. We pray for a long Life, for our Emperours, a secure [Page 20] Empire, a safe House, valiant Armies, a faithful Senate, a good People, a quiet World, and what­soever Caesar or any man can wish for or desire.

Thus have I shew'd you that it is the duty of all good Christians and all good Subjects to Pray for the Safety and Preservation of the King. I come to the reasons inforcing this duty, and the first is, we have need to pray for the King.

1. Because his Safety is fiercely opposed, and his Life in danger upon the account of Policy, and under the pretence of Religion. Upon the account of Policy Monarchy it self is undermined by the Republicans, to lay a foundation for such an Anarchy as they are pleased to call a Common-Wealth: but this being wholly out of my Sphere, I shall not invade the States-man's Province any further, than to tell you, besides being Subjects to the King in our Parents Loins, and so under Obligations to Obedience by the Law of Nature, we are in the bonds of Religion and Conscience, tyed to Subjection, by many solemn Oaths, wherein we have lifted up our hands to the most high, and sworn not to indeavour any alteration and change in the Government. And I hope we are none of us so fond of a Common Woe as to go to the Devil by wilful Perjury, to set up the Tyranny of our Fellow-Subjects, and for your fuller Satisfaction, give me leave to repeat the words of the Learned Bishop Sanderson, whose [Page 21] single judgement is of greater value, than the whole rout of those that would unhinge our Government. Lib. de Oblig. Consc. p. 350. I think (saith he) an Hereditary Kingdom may not lawfully be changed for an Elective nor for any other sort of Government, either by the People alone, nor by the People and Nobles joyntly, nor by the whole Body of the People in their greatest latitude, that is, the People, Nobles, and the King consenting together: unless perhaps the whole Royal Progeny should so totally fail that there is not one surviving who may claim it as his due by Right of Inheritance; all which considered, it amounts to this; That unless we will violate the Law of Nature, and Religion, and incur the heavy guilt of Perjury, we must behave our selves like dutiful and obedient Subjects, praying always, God Save the King.

Again, the Safety of Kings is impugned under the pretence of Religion, by the several sorts of Dissenters, whom I cannot being under one deno­mination, unless it be in calling them all Amale­kites; and truly it will concern them to con­sider, if they do not deserve the Name, and I pray God give them grace to consider, whether the Curse of Amaleck be not justly their portion.

I say this Truth is opposed by the Rebellious and Bloody Tenents of the Jesuits, Anabaptists, and Presbyterians; I rank them all together, for tho' like Sampson's Foxes their heads part, yet [Page 22] their tails are joyned to put the Kingdom in a Combustion.

It is the constant Tenent of the Jesuits, that King-killing is not only Lawfull, but Meritori­ous, if he be an Heretical King; that is to say, if he be not a Roman-Catholick. And to this devilish Doctrine are they so wedded, (however some of their Church are pleased to obscure it) that they leave no ways unattempted to put 'em into practice; as the woful Tragedies they have Acted on the Theatre of the World is too sad a proof. And that these are their Principles, I re­fer you to Azor, Bellarmine, and Mariana, who have wrote, printed, and published to the world, Tracts of the Lawfulness of Regicide; of whom I shall add no more here, Cause and Cure of Scandal. Pag. 11. having done it fully in another Treatise.

2 The Safety of Kings is opposed by the bloody principles of the Independents, Anabaptists, and Fift-Monarchists: for what else were the publick Preachments of all these men in our late days of Rebellion, but what tended to the ruine of our Monarchy, Evangelium Armatum. pag. 26. as you may read in the Par­liamentary Sermons of Burton, Marshal, Nye, Caryl, Bridges, Saltmarsh, &c. And of the same stamp were the harangues of Muncer in Germany, as you may read at large in the first of Sleidan's Com­mentaries. God that cannot lye (saith he) hath warn'd me face to face, to attempt the Change [Page 23] of the Government, by killing the Magistrates: and Phipher (his Brother in Iniquity) did but dream of Killing Rats, and Mice, and Expounds his Dream of Murthering the Nobles; and did not those Fift-Monarchists, the English Rebels in Venner's Rebellion (having laid their Accursed Designs the Sunday before in their Conventicle in Coleman-street) proceed in the same manner, and justifie their Principles with their Arms, till the hand of Justice overtook them. It was an Ob­servation of old,

The King that returns after Exile, will Reign for the future in Blood and Revenge: but our Gra­cious Sovereign, resembling God in one of his noblest Attributes, that of his Mercy, had at the same instant given Life to them who were in­deavouring to take away his. Odiorum causae acri­ores, quia iniquiores. Their Hatred was the sharper because it was the unjuster, and so stain'd them­selves with the black Guilt not only of Rebellion, but of an ungrateful Rebellion! whereas an ordi­nary stock of Ingenuity and Religion, upon the receipt of so great a Mercy as Pardon and Pro­perty, would have silenced their Murmurings, and made them loud in Applauses and Thanks for the felicity of his Reign; but on the contrary, we see that when men are inclin'd to Mischief upon [Page 24] the account of their Religion, they prove the great­est Villains in the world: and notwithstanding all obligations that Heaven and Earth can bestow upon them, Hell gets the upper hand.

3 Nor have the Sons of the Presbyterian Kirk less opposed the safety and wellfare of Kings, by those dangerous positions they have published to the world! Doctrines that will make you blush, sweat, and tremble, if you have any fear of God or any honour for the King. And that I may not be supposed to do them wrong, I will Cite their Names, and Books, from whence I have collected them.

Pag. 30. Goodman saith in his Book of Obedience, That it is unlawful in any case to resist the Superior pnwers, is a dangerous Doctrine, taught by some by the Permission of God for our Sins.

And again pag. 53. says, that the reasons that moved the Pope to despose Kings was good and just, and meet to be received and Executed by the body of every Common wealth.

Apel. Pag. 26. Knox the Scottish Presbyter says, it is blasphemy to say we must obey Kings whether they be good or evil. And asserts [...].

Pag. 26. Buchanan in his Book de jure Regni apud Scotos, among other things of dangerous consequence to crowned heads says, populus rege est prastantior & melior: Pag. 38. The People are more excellent than the King: And this he avoucheth with the greatest [Page 25] confidence imaginable, though the Holy Scripture says plainly, that the King is worth ten thousand of the people.

The same Author says that the People have the same power over the King, that the King hath over any one man and that Ministers may Ex­communicate him: and then draws this dam­nable conclusion, that he who by Excommnicati­on is cast into hell is not worthy to live upon earth. Thus hath the Scotch Rebell like that Ita­lian Tyrant taught Sbjects how at one blow they may kill both the Body and Soul of their Prince.

But as if this were not bad enough yet, Pag [...] 40. the wretched Presbyter adds, that it were very good that rewards were appointed by the people for such as should kill Tyrants, (and such they ac­count all those Kings that will not submit their necks to the yoke of their discipline,) as there be sallaries allowed for those qui lupos aut ursos oc­ciderunt aut catulos eorum deprehenderunt; Who have killed Wolves or Bears or have destroyed their brood.

And who that hears these Doctrines more bloody than Popery or Paganism, will doubt that 'tis the leaders of these people, that dipping their pens in Gall make way for the sword to glut it self with the Blood of Kings.

Nor were our English Presbyters and Indepen­dents much behind their holy brethren the Scots [Page 26] in wicked confederacy and against their King, and like the Priests and Praeco's of Mars in scattering Fire-brands through the Nation.

Book of the Covenant, in Evangel. Ar­mat. pag. 42.Mr. Case calls the late Rebellion the Holy War, the Cause of God, and Saints all that ingaged in it, the Scotch Covenant he calls Christs marriage-con­tract; and says to act against it was to despight the Holy Ghost.

Zach. Crofton's Answ. to Bp. Gauden. Edit. 3. Pag. 22. Crofton says that all Acts of Parliament made against it were damnable, and that Parents ought to baptize their Children into the Scotch Covenant.

Spirit of Pope­ry. 7. 26. 42. Calamy's Ser. before the Lords. Dec. 25. 1644. Jenkin's Hum­ble Pet. Oct. 15. 1657.Mr. Calamy and Mr. Jenkins said, that the Parliament without the King were the Supreme power of the Nation, and that they were assisted by the speciall direction of God; And that none could do such things ( viz Rebelling against the King and Butchering his Subjects) except God were with them.

Mr. Love in his Sermon at the Treaty at Ʋx­bridge Says, that the Sword not Arguments must end that Controversy.

Evangel. Ar­mat. vid. First & Second Part of the History of Separation.Mr. Baxter hath said enough in his Holy Com­mon-wealth and other writings, to prove him the Bell-weather of Sedition, and a man of blood and he that would see further let him view the first and second part of the Dissenters sayings, collected from their works, and besides this, Rebellion against and deposing of Princes, is warranted in a­bove twenty places in the Assemblies Annotations, [Page 27] and of the same Complexion is Mr. Pool's Criticks. Vid. Hist. Atha­liah.

Thus have you seen the Devil of Rebellion transforming himself into an Angel of Reformation, Icon Bisil. and those that should have been Embassadours of Peace, the fomenters of an unnatural and bloody War: And all under the pretence of Religion. The true Religion prevailed upon the world by Purity of Doctrine and Innocency of Life, but these mens principles having (in this particular) a nearer affinity to the Laws of the Impostor Maho­met, -pudet haec op­probr a nobis & dici potuisle & non potuisle refelli. than the precepts of the Holy Jesus (a) took the same method for the Establishment there­of as he did, who injoyn'd his worshipers by a Law, Alcor. pag. 125. to persevere in Killing Christians till they was rooted out of the earth. So that if Rebellion be Religion, then the Papists, Mahumetans, and Presbyterians, are the only true Protestants in the world: if the Second murther of a King, and utter ex [...]irpa [...]ion of the Royall Family, the way to promote Gods Glory, then are Dissenters the only Champion for the Government! and to say worse of them, than that they are Seditious and Rebelli­ous, upon the accompt of their Religious Principles, were to cast I [...]k upon the face of an Ethiopian.

You have now heard some of those Monstrous Doctrines that in defiance to the Laws of God and Man, encourage the Resistance, and consequent­ly the ruin of Kings. But that they are as opposite [Page 28] to truth as Light is to Darkness, is the next par­ticular wherewith I shall Exercise your patience and this I will do, by proving that Religion doth not exempt us from the Authority and Power of Kings and rulers, though they be infidels and Heathens and not only strangers but Enemies to true Religion and the professors of it.

It is not objecting Enormities in the Religion Life or Government of a King that can absolve their subjects from Obedience; for the tyes and bonds of duty and subjection to them, are Sacred and inviolable: Dominion and soveraignty are the Ordinances of God, not as he is the Author of grace, and redeemer of his Church: But as he is the Author of mankind, and Governour of the world. Dominium temporale non fundatur in gratia. Super­natural grace is not that which constitutes King­doms, nor is the calling of Magistrates a Mistery of the Gospel but an appointment of God by his universall providence. The duty of Children to Parents, of Servants to Masters, of Subjects to Princes, is not a consequence of Christianity; but a principle of Nature and unalterable, by Religon a Christian Child cannot abandon his duty to his Parents, tho they be Heathens or Infidels; a Christian Servant cannot shake off the yoke of Subjection, because his Master is an Ʋnbeliever, 1 Tim. vi. 1. nor Christian Subjects deny their al­legiance to their Lawful Sovereign, tho Heathen [Page 29] and Infidells: And he must be a stranger to the Sacred records, and the practice of good men in all ages that asserts the contrary. But that I may give you one Example for all, in a case that directly agrees with all that the Enemies of Mo­narchy can object against our obedience, see it in the Prophet Daniels behaviour towards King Darius.

Now this Darius was a Heathen Prince, one that kept the Church and people of God in cruel bondage and captivity, Dan. iii. one that by cruel artifices pr [...]o [...]ed Idolatry and persecuted the people of God with the Fiery furnace, and Sentenced the Pro­phet Daniel to be Devoured of Lyons: And yet we find the good Prophet so far from upbraiding him with Tyranny, or threatning him with vengeance and Judgments from God: that he owns his Sovereignty and Rightfull Power over him, and prays for his Health, Prosperity, and Eternal felicity, in these words O King live for ever. Dan. vi. 21.

The next Example I shall urge is that of the Holy and blessed Jesus, John xix. [...]. who acknowledges Sub­jection to Pilate and that his power over him was from Heaven: Gloriosum est sequi domi­num. and tho' he had the whole host of Angells at his command, neither made Resistance himself, nor would permit it in his followers.

And St. Paul also who lived in the times of Heathen persecutors enjoyns every Soul to be subject to them though they were Heathens: For Christi­anity [Page 30] is so far from giving immunity from Obedi­ence, that it inforceth the duty from our Obli­gations to God, whose Authority they bare; and from which divine commission it is directly con­sequent, that he makes any violent Resistance, or opposition to the supreme Magistrate, to be an affront offered to God himself; In talibus non obedientes, mortaliter peccant. nisi foret illud quod praecipi­tur, contra praeceptum dei, vel in Salutis dispen­dium. Angel. Sum. verb. obed. for which they shall receive that punishment which belongs to so Sacrilegious a contumacy, Eternal Damnation.

St. Peter likewise preaches the same Doctrine, and urgeth our Obedience to Claudius, or Nero, upon the account of giving Credit and Reputation to our Religion: Obedience to Authority being one of the prime characteristicks, whereby a Christian is to be known; and when Subjects are Rebellious, although they are so to Heathen Magistrates, they draw disgrace upon the Gospel, and tempt the Infidels to believe, that men are the worse for being Christians, that the Do­ctrine of Christ is corruptive of Principles as well as Manners; and Christian Liberty but a Cloak for Rebellious Practices. Now to Antidote this Venom, and to wipe off this Disparagement, St. Peter Commands us to submit to every Ordi­nance of man for the Lords Sake, 1 Pet. ii. 13. for so is the will of God, that by well-doing ye put to silence the igno­rance of foolish men. And having thus from plain Scripture shewed, that no pretence what­soever can warrant disobedience to our Lawful [Page 31] Sovereign, it will necessarily follow; that either the Texts alledged are not Scripture, or the men that taught the contrary are not Christians; but such a generation of men, Non opus vos habere civem qui parere nesciret. Marc. Cur. as give the Princes of the world a just occasion to be jealous of them; and to root those Principles out of their Domi­nions; for what Prince can be Safe, whilst such men abide and multiply in their Territories, that profess it to be a Principle of their Religion, to make Resistance against them.

And agreeable to this Doctrine of the Blessed Jesus, which secured Obedience to the worst of Kings, was the Practice of the Primitive Christi­ans towards their Persecuting Emperours, Propter domi­num aeternum domino tem­porali Servie­bant. Aug. Psal. cxxiv. that spilt their Blood, and made havock of them; for tho' they were able to wage War with their Empe­rors, yet Conscience and Christianity forbad them to resist, but commanded them to Pray for them. And since (thanks be to God) our Case is other­wise, and we have a Merciful and Gracious King, Animatam Dei [...]magi­nem. Cypr, who is our lawful natural liege Lord, a just possessor of his Crown, a worshipper of the Living God, a defender of the true Antient Catholick and Apostolick Faith, a maker of good Laws, and an Executor of the same; I hope all true Israelites, in whose mouths are no Guile, in whose hearts is no Privy Conspiracy, nor in whose hands there is no Rebellion, will never forget in their publick and private Devotion to say, God save the King.

[Page 32]And for vindicating our holy and excellent Re­ligion, from any imputation of being accessary to Treasonable conspiracies, I shall most readily grant; that were it any way chargeable with these practi­ces, there needed no other thing to be pleaded against it, this alone would bar all its pretences of being Christians for ever: and therefore there cannot be a greater mischief done to it, than to give any just cause to suspect it, for it must then never expect Kings to be its Nursing fathers more, but rather that they should all combine to banish it out of the world now, as they did to prevent its coming into it at first, upon the same prejudice. But it always was the honour of Christian Religi­on, that it clear'd it self fully of all these unjust imputations and commended it self to Kings and became dear to them, was nursed in their royal breasts, and was adopted into their laws as being the greatest security of their Government, and of Subjection to them; and what ever Re­ligion doth contrary to this, is by that only argu­ment, detected to be perfectly Anti-Christian.

I confess that few Rebellions have been raised, but by the warmth of a pretended zeal for Re­ligion, which Fears and Jealousies have animated and given growth and strength to; but it was only the Pretence; Religion was made a mask to hide the ugly face of Rebellion, which without so fine a Cover, would have affrighted those [Page 33] deluded souls, that were cheated with the beauti­full paint, that was laid over horrid designs! con­sider beloved, what hath Religion to do in designs of this black nature! Religion is made up of purity, piety, peace, and holyness; and there is nothing of these, in cruel treacheries, in bloody Massacres, and tragicall murthers.

What Religion can there be in mens pursuing violent paths, on the pretence of Gods glory, in a direct opposition to his holy Laws? if the Ark of the Lord be shaken, and our Religion in danger, yet we must not support it by forbiden methods: for it never proves well, when men forsake Gods directions to follow their own devices. Religion desires none to be its Champions till first they are its disciples. Let us therefore study to be quiet, and do our own business: practise the duties of Re­ligion, and God Almighty will assert its interest.

'Tis not Religion then is the cause of these bloody attempts, but the men whose preaching is of Cursing and lies, to whom we owe all our miseries in this kind; and indeed what else can be expected, but that such as have cast off obedi­ence to Laws should put themselves under the Devils yoke. And if their former actions, are the best interpreters of their present designs, what can we expect from these Amalekites, but ruine and Confusion? look backwards as far as the days of their first entrance among us: and you [Page 34] will find them to be men made up of the worst of all Extremities, Peevish without Reason! Re­bellious without Cause! and Troublesome without End! and therefore if we will not fall into the same miseries, let us have a care of the Men and the Methods that brought them about.

2 A second Reason inforcing the Duty of Pray­ing for the King, is, because in so doing we do but Pray for our selves; and seek our own good in endeavouring his Majesties Safety.

Loyalty is the Interest as well as Duty of English-Men, and their being true to Monarchy is their Happiness as well as Honour; past experiences have demonstrated, how Happy we have been under it, and how Miserable without it; and I cannot but congratulate the happiness of the English genius in this; for it is the just honour and prelation of Monarchy, that its Safety con­sists in the wealth and happiness of its Subjects, when few instances can be given of any Common-Wealths that have flourish'd much longer, than while Necessity and Poverty, were their Ligatures and Cements; and it is the good hap of a People, to be so naturally inclin'd to that which is much their Interest, and their Felicity.

In prudence and interest (I say) we are ob­liged to pray for the King's safety, to the wisdom of whose Government under God we owe the correction of our Evil Fate; to whose Care [Page 35] we are indebted, That under it we may live quiet and peaceable Lives; to whose Authority it must be thanfully referred, that we are restrain'd from that Violence and Evil, whereby we are naturally prone to ruinate our own, and our Neighbours Felicity, to make our selves and others miserable. It is the great concern of all good Subjects, that the Supreme Power should be always Vigorous and Safe, Prosperous and abounding in all Plenty, that he may be a Terror to his Enemies, and a Defence to his Loyal Sub­jects. In his Majesties Safety are we Safe, his Health, and Wealth, inable him to secure us in our Liberty, and Religion, our Properties and our Peace; and thus our own interest may move us, earnestly to intercede with God for the Safety of our Sovereign, for the benefit is ours more than his, whilst we are not troubled with the Cares, and yet enjoy the Blessed Fruit of Government.

We must pray for the Kings Safety, that we may not be exposed to the Cruelties of those, that if there were no King in Israel, would do what was right in their own Eyes. 'Twas the Custom of the Antient Heathen, when they Be­sieged a City, in the first place to endeavour to intice out the Guardian Deity, by alledging the injustice of the Inhabitants, and inviting it to reside with a more holy People, ‘—ut habeat te Ʋrbs melior acceptior (que)’ [Page 36] holding it impossible to prevail against the Out-Works, when the divine inward Strength stood firm. Whilst our Monarch is Safe and Prosperous, and our Laws Executed according to justice and equity, the blessings of Peace, and a happy Agree­ment between the King and the People, cannot be charm'd out of our Coasts; but if once, either through Envy or Avarice, Ill-nature or Disobedi­ence, we suffer his Power to be Eclipsed, his Prerogative to be curtail'd, and the Glory of his Crown to be sullyed; we are then undermining the Safety of the whole Kingdom, and make way for those that would Rob God of his Honour, the King of his Diadem, and Subjects of their Peace. Tyranny is infinitely more tolerable than an unbridled Liberty, for that like a Tempest might throw down some fruitful Trees; but Arming the giddy Multitude with a Power to do what they please, would ruine all before it: Confusion is worse than the hardest Subjection, and a corrupt Government better than a Civil-War, Melius est sub his esse, sub quibus nihil licet, quam sub quibus omnia. And therefore the want of a King, to gag the mouths of Blasphemers, to bound the Extravagancies of a lawless Liberty, and to manacle the hands of Plunderers, must be a complicated mischief; and we cannot expect more miseries, than will infallibly invade us; nor fewer than befell us in those days, when we had [Page 37] no King in Israel: and were scourged by the Rods and Scorpions of those that did what was right in their own Eyes. Which that we may prevent for the future, let us pray, God save the King.

And inde [...]ed we are more concerned in the last place, to this duty, because the same Men, are tracing the same Methods for the destruction of the Son, by which they brought about the Murther of his Father: and shall our Land (not sufficiently purged from the Blood of one King) incur the Guilt of another Kings Blood, by giving way to the Sons of Violence to accomplish their hellish designs? To be guilty of this repeated Villany, doth strangely aggravate the Nations Sins: for we sin against Light and Knowledge, and Fair Warning given us, and late Experience already had of such doings. Many (I suppose) that had a hand in the late War, did not foresee or dream, that the fair pretences that began it, would have ended in such a bloody Tragedy! but if we permit the same Amalekites, to trepan us again into the same Crimes: and make us serve to the same evil pur­poses again; we then make our Ruine, our own Guilt, as well as our misery, and must perish as unpittyed Fools for ever.

Let me intreat you to look a little behind you, that you may not be again surprised. Did not all the mischiefs our Late Troubles produced, owe [Page 38] their Original to Schism and Faction? did not the Dissenters of those times seduce the People, by making them believe, That the Church of England was forsaking her Doctrine, and em­bracing the Errors and Superstitions of Rome? did not they carry on their designs against the Government, by publishing Libels, and making People believe the Late King (of blessed me­mory) was either a Papist or Popishly-Affected? were not Fears and Jealousies the main Engines used by those bloody miscreants, to serve their turns? and is their not plain demonstration that the same things are indeavoured by the same sort of Men, to be acted over again? is it not daily inculcated that Popery is bringing in amongst us, and if we do not submit to it, our Throats must all be cut, by the French that invaded Purbeck, or a vast Army of Spanish Pilgrims? are we not told many a dreadful Story of Slavery, Popery, Tyranny, and Arbitrary Government, and God knows what? only to Affright us out of our Religion and Allegiance, into a sordid comply­ance with men of Anti-Monarchical and Anti-Episcopal Principles.

For God's sake tell me why we should give credence to the Pretences of such men, as have once already subverted a Flourishing Kingdom, and overthrown both Religion and Property? I rather think if these things were well consider'd [Page 39] we should not so easily be cajol'd by them; for though their Cry be for Liberty, they mean nothing less than to bring in such an Anarchy as would introduce Confusion, and the greatest Slavery on this side Hell: and while they Cry out against Popery they mean Episcopacy, and do but amuse us with the Romish Wolf, that we may be made a prey to the Northern-Bear.

Were not the late instances of Tumultuary Proposals and Applications, Tricks of the Old Trade? Addresses in the nature of Remonstrances, Arbitrary Orders for Imprisoning Subjects, and Votes suspending Penal Statutes, and rendring the King uncapable of making use of his Own Revenue for the Publick Safety: and putting him into a worse condition than the meanest of his Subjects? did not they court the King to have the Militia, and all Offices and Places of Trust at their disposal? and were not these the very things that begat the War, and ruin'd us all.

Did not the Parliament in Forty One, &c. Protest their Duty and Allegiance to his Majesty in the fairest terms imaginable, and confirm'd the same by Oaths and Covenants, that they had no intentions to offer Violence to his Majesties Person, to Hurt his Power, or Destroy his Monar­chy? and yet did not the same Persons, against their own Remonstrances, Declarations, Protesta­tions, Promises, Vows, and Oaths, in cold Blood Murther their Lawful Sovereign?

[Page 40]Did they not in a Declaration publish'd in 42. say they intended nothing but a Reformation of some Abuses crept into the Church? and yet did not the same men pull down Churches to set up an Enthusiastick Devotion, seize the Churches Patrimony to inrich themselves; and at last abolish its Government, to gratifie the Phanatick Zeal of a distracted multitude? and shall we be ruined by them a second time? God forbid!

One would think there needed no other Ar­gument amongst us against Rebillion, or Sedition in the State, or against Schism or Division in the Church, than the bare remembrance of what this Nation hath already suffer'd by them: we have felt to our Costs what it was to want our Lawful Government, and what was the Effect of resisting Authority; for our Enemies having (by a vast Expence of Blood and Treasute,) wrested the Power into their own hands, they threw down the Nobles from their Honours and Estates, and set up the very Scum and Dregs of the People: in stead of One King of a Glorious Race, we had a whole Army of Ʋsurpers, who sent their Horses to Church, and went themselves to Conventicles! and a great part of their Devotion there, was to Curse Loyal Subjects under the Name of Meroz, and contrive to Murther their King in the Name of Jesus.

Two things they promis'd the abus'd Nation, viz. [Page 41] Religion and Liberty, and made good their pro­mises by bringing in all the Religons in the world, except the Orthodox! and to be of that, was to be an Enemy to the Gate; men might pray without sense, so they prayed without a Booke! but to say the Lords Prayer, was to be called a Malignant, and to pray for the King, was to be accounted a Traytor.

And as they dealt with us in the affairs of Re­ligion, so did they in respect of our Priveledgs; al­lowing no other share to us than what might con­firm our Vassalage, and uphold there Tyranny! they had the Liberty to Plunder and Oppress, and we had the Liberty to Beg or Starve; they had the Liberty to be Cruel and Savage, and we had Li­berty to be Dishonest, or be Hang'd, which I think is sufficient to perswade us, by all lawfull means to prevent the designs of those persons, which but lately, were so mischievous, and deadly, to the King and his three Kingdoms.

But say some, is it not unreasonable, and un­just, to charge the sins of the former Age upon this?

No, but on the contrary, tis both rational and equitable so to do, since the same principles will upon the same occasion, eternally act the same things; unless prevented by the greatest care and circum­spection. And for those who are displeased at the rehearsal of former Wickedness, if they [Page 42] would lay aside their Prejudice, have cause to thank us; for our design is to Reform, and not Ruine them; to shew them the Danger, and not draw them into the Snare; and to tell them the naked truth of things, which they hear not at all in Conventi [...]l [...]s: or else are represented to them under more favou­rable Expressions, than they ought be: for who that sees Re­bellion in its ugly hue, and Murther in its own shape, would not fly from it with Horror and Amazement? and therefore hath it been a man Artifice amongst the Non-Conformist Preachers, to disuade their Admirers from frequenting those places, where the Doctrine of Obedience is Taught: lest their Eyes should be opened, and their Consciences convinced, and they lose both their Pension and their Pro [...]l [...]te.

And therefore if there be any in this great Congregation who have frequented such Pla [...]s, where People are alienated from their Duty to God and the King: let me intreat them by a Religious Conformity to the Laws Ecclesiastical and Civil, to seek their own Peace and Safety; and by a true Repentance, prevent the Ruine of Soul and Body: For they that Resist Law­ful Authority, shall receive to themselves Damnation. To which give me leave to add the Advise of a great Lawyer. Peruse all Books, Records and Histories, and you shall find a Principle in Law, a Rule in Reason, and a Tryal in Experience, that Treason doth ever produce fatal and final destruction to the offender, and never attains the desired End; (two incidents inseparable thereunto) and therefore let all Men abandon it as the Poysonous Bait of the Devil; and follow the Precept in Holy Scripture, Serve God, and Honour the King, and have no Company with the Seditious.

Lastly, Pro quibus orandum pro tis laborandum. Let an honest indeavour inforce your Prayers, and Seeing we Live among those that are Enemies to Peace: a Race of Cruel and Blood-Thirsty Men; let it be your greatest Care to Discover and Prevent their Treacherous Designs, that we may have no more Rebellions hatched among us. Suffer not Ambitious Men to purchase their own Advancement, with the Price of your Blood and Treasure; for they may Contrive with their H [...]ads till they drop from their Shoulders, unless they have more Hands to Assist them. And since I have the Honour to speak to the Magistracy of this Famous City, (of whose Fidelity to the King, I come not to Doubt but rather Congratulate) Suffer me to intreat you, not to let any Man or Thing divide you from [Page 43] his Majesty, for none can do it but with a design to destroy you. The Safety of the King is in the Welfare of his People, and the Prosperity of this City depends upon the King's Safety; and if Men would look into the Truth of things, they would soon perceive that their Interests are com­plicated, and indeed the same; for it is true in Experience as well as Speculation: and whoever will trace either the Ruine of the Late King (of Blessed Memory,) or the subsequent Misery of this City, to their first Origins, will soon find the Artifice of some Men in Separating them from each other, effected both.

But my assurance that I speak to many of those Prudent and Loyal Magistrates, and Citizens, whose early Abhorrence of Rebellious Associations, and many other demonstrations of their Duty and Allegiance to his Majesty, and Submission to his Laws, are an unquestionable Evidence that they understand their Inter­est, as well as Duty; I shall wave all Discourses on that Subject, and with begging pardon for this digression, take leave only to shew you by what Methods you may demonstrate your Care of the publick Safety, and this I do not as an Imperious Dictator, but as an humble Remembrancer.

First, By having a watchful Eye over those Amal [...]kites, that by Sowing Sedition amongst you make way for all kinds of Mischief; and this besides your Duty and Allegiance, you have Provocations too from your own Danger: Since some that have been Obliged to this City for their Bread, like Ʋngrateful Villains, would have made it the Theatre for Bloody Tragedies! and is all their Pretences come to this? are these the men that were so fearful of Popery, cryed so loud against Arbitrary-Power, and called themselves the only true Protestants? did the several Factions of the City and Country, Club, Pray, and Drink together, for no better purposes than the Murther of a gracious King, and the ruine of a Flourish­ing Kingdom? I need make no Answer, their Flying from the Face of Justice hath done it for me, and confirm'd the Saying of a Learned Statesman, That the biggest part of Dissenters are criminally Disobedient. I Confess that Charity commands me to believe, that some Dissenters are more peaceably minded, but these may be easily differenced from the rest, by their meekness, Patience, and readiness to be informed; but for those that have Brazen Brows, and Iron Necks, I can never be­lieve them to have Tender Consciences. Therefore if there be any under your Government that will do nothing but what is Right in their own Eyes, let them undergo what is Just in Yours: [Page 44] for you are more bound in Conscience to Execute Righteous Laws, than they can be to break them.

When the Rabble have a mind to Rebel, every thing they would have introduced or altered, is their Conscience; when 'tis only a Pretence that they may Desie the Laws, Outface Autho­rity, and Advance themselves; against whose Cruelties the Exe­cution of the Laws can only defend us; and if this were done in all places, our Peace would not be disturbed, we should either have No Plots, or None Prosper, and have frequent occasion to bless the Name of God for the Security of Laws, and Ma­gistrates, the Suppression of Treasons and Conspiracies, and the Continuance of Peace and Plenty.

2 By putting a stop to that flood of Atheism and Irreligion, which hath overflown the whole Land, for we can never expect God to be long our Friend, Si Religio tol­litur, nulla nobis ratio cum Caelo est. Lactant. instit. lib. 3. c. 10. if we do not Reform our Lives: There is no Peace to the Wicked saith God, and while we make a Mock at Religion, what can we expect but that God should Laugh at our Calamities.

All the Miseries of England may be dated from the time that Men began to wax Wanton in their Religion: for then did they become Immoral, Loose, and Debauched in their Lives: Heresy, Schism and Factions in the Church; and Sedition, Privy-Conspiracy in the State, are but Gemini Fratres, which come into the World at one and the same time. And till Sin and Wicked­ness, Debauchery and Prophaness, be suppressed, which makes the Heavens look so Black over us? we cannot expect the Face of God to Shine upon us with a happy Peace and Tranquility.

[...]. Good Men always make the Best Subjects, and they that out of a Pure Conscience give unto God the things that are Gods, will never be wanting to give Caesar his Due, and you cannot any better way Serve the King and the Government, than by restraining Impiety, and promoting among all his People the Fear of God, and a due Sense of Religion: And that your Endeavours may not be ineffectual, remember to strengthen them with your fervent Prayers, saying, God Save the King: Which God of his infinite Mercy grant, for the sake of our dearest Lord and Saviour, to whom with thee O Father, and the Holy Spirit, be all Glory and Praise for Evermore.

Amen.