A SERMON Preached in the Cathedral Church OF BRISTOL, JUNE xxi. MDCLXXXV. Before His GRACE HENRY DUKE of BEAUFORT, His Majesty's Lord Lieutenant for that City and County.  
By RIC. THOMPSON D. D. Dean of Bristol, and Chaplain in Ordinary to his late Majesty.  
LONDON, Printed for Luke Meredith, at the King's Head at the West End of St Pawles Church-yard, 1685.   

To His Grace HENRY Duke of BEAUFORT, Marquis and Earl of Worcester, Baron Herbert of Chepstow, Ragland, and Gower; Lord President and Lord Lieutenant of Wales, and the Marches; Lord Lieutenant of the Counties of Gloucester, Hereford, and Monmouth, and of the City and County of Bristol; Lord Warden of His Majesty's Forest of Dean, and Constable of the Castle of St Briavells, Knight of the most Noble Order of the Garter, Gentleman of His Majesty's Bedchamber, and one of His Majesty's most Honourable Privy Council.  
May it please Your GRACE,  
I Was far from making the same Estimate of this Discourse which was put upon it by the Generality of Your Grace's Soldiers, who heard it preached. But since Your Grace hath had the Charity to think it worthy Theirs and other People's Reading, I am resolved not to dispute Your Grace's Great Judgement: and so, do most readily submit it to the Press; regardless of other men's Censures, whilst Your Grace is pleased to look on it as a Dutiful and well-meant Performance.  
Henceforward if any ask, What is in this Discourse that should move Your Grace to Order its being thus public? I answer, It was designed to promote Loyalty; the same Loyalty which now stands the Top and Comble of Your Grace's most Illustrious Titles and Characters, which rendered You all along a Great Favourite of our late deceased Sovereign, and makes You most Dear unto his present Majesty; which prevailed with Your Grace in the very worst of Times to assert his majesty's Interests in Contempt of all Your Own, in defiance of the Excluding Bill, and all the Traitorous Votes and Designs of the Associated Commoners who promoted it. In short, which brought Your Grace now down to Bristol, by Your Vigilance and Resolution to secure this City for his majesty's Service, at a Time, when the Mock-King of Lyme had assured his Adherents, That this City was most certainly his own.  
But Your Grace hath so effectually succeeded in Your Undertaking, that the Daring Rebels had only so much Courage as to look upon the City at four Miles distance, and wish it theirs. The only Assault which they made upon Your Grace was a Volley of Lies; (For having scarce laid it, they raised their Siege, with many bitter Curse and Execrations of Your Wise Conduct, at Midnight cowardly running away.)  
No wonder then that All honest and Loyal hearts within this City are now blessing God for Your Grace, and celebrating Your deserved Praises, as the only visible Means under Him, that hath secured to them their Estates, their Liberties, and their very Lives.  
As for myself, the remembrance of my own Escape shall always live fresh in my mind, and I shall not fail to own it to Your Grace upon all Occasions, as becometh,  
May it please Your Grace, Your Grace's most Humble, and most obliged Servant, Richard Thompson.   
TITUS three v. 1. Put them in mind to be subject to Principalities and Powers, to obey Magistrates, and to be ready to every Good Work. 
THESE Words are part of those Instructions which St. Paul gave to Titus, touching those Matters of Doctrine, which he would have him vigorously to insist on, in his Course of Preaching among the people of Crete: They enjoin a peaceable and submissive behaviour in all Christians towards the Government, under which they live. Government being so great a Blessing to Mankind, that without it the World would be no better than a savage Wilderness, and an Habitation of Wolves and Tigers in humane shape, rending and devouring one another.  
Wherefore Christ, when he came into the World, though he resolved to set up a New Religion in it, and knew that the present Powers would Oppose and Persecute the Professors of it to Death; yet did he take care withal, to counsel his Disciples and Followers patiently to suffer their utmost rage and cruelty, rather than there should be any violent Alterations made in the Kingdoms of the Earth, upon the very score of his Religion.  
He would not have Princes turned out of their Temporal Jurisdictions, nor the Sword wrested out of their Hands, in order to the Establishment of his Own Throne; neither would he, that his Kingdom should go up with the Noises of Axes and Hammers.  
If the Rulers of the World would keep up their old Religion, and oppose his, he would not have Fire to come down from Heaven to consume them, nor Fire from Hell to blow them up; but that all that were his Servants indeed, should overcome with Patience and Meekness, and shine in the whiteness of Innocency, and not look dreadful with Garments rolled in Blood: And therefore he hath given it in charge to all the Ministers of his Gospel, To put all the Professors of his Religion in mind To be subject to Principalities and Powers, to obey Magistrates, and to be ready to every Good Work.  
In which words Two things are observable.  
I. What the Duty of all Christians is, who live under Government, viz. To be subject, etc.  
II. What the Duty of all the Ministers of Christ's Gospel is, viz. To put the people in mind to be so.  
I shall only be able to speak to the First of these at this time, viz. The Duty that God hath bound upon all Christians that live under Government, viz. To be subject to those Principalities and Powers under which they live. Where my work will be to show Two things:  
I. Wherein the Practice of this Duty doth consist. 2. The Extent of it.  
I. I shall show wherein the Practice of this Duty of Subjection doth consist.  
Now the Practice of this Duty of Subjection consists in Three things.  
First, In paying an Active Obedience to all our Prince's Just Commands.  
Secondly, In suffering patiently, in case they should oppress and punish us for not observing even their Unlawful Commands.  
Thirdly, In honouring the Persons of the Princes under whom we live.  
First, This Duty of Subjection, it requires we should give an Active Obedience unto all our Prince's just Commands; i e. We are to own their Authority in all things that are not sinful for us to do. For in such cases, we may not satisfy ourselves that we are ready to undergo the penalties of Laws. For, the Design of the Law, is to have Men Obey, not to have them Punished. And Men ought in those cases to be subject, not only for Wrath, but also for Conscience sake: i. e. for the Lord Christ's sake, by whom our Consciences are obliged.  
It is said of Aristippus, That being asked what he had benefited by Philosophy, he Answered, To live uprightly and justly, although there were no Laws to compel, or Gods to punish him. And if an Heathen Man, acted by the mere Light of Nature, could do so much, much more should Christian Men do, considering that they live under a much higher, and a more Noble, and Advantageous Institution. Christian Men should hold themselves obliged to observe in their Actions, all the ends and designs of the Christian Laws, and comply with them; and not think themselves blameless, by coming up only to the Letter of them. For he whose Obedience reaches no higher, observes the Law only for Wrath's sake, and to save himself in an whole Skin. For, he would break the Letter as well as the Intention, if he could save himself harmless. Such a Man doth not Obey for Conscience sake. And it is against all the Laws of Christ for Christian Men to study only how to find out flaws in their Prince's Laws, and to satisfy them only so far as those words in rigour do require. But they should hold themselves obliged to do all that in them lieth to answer the full design and intention of them. Nor,  
Secondly, Doth our Duty require, That Christian Men do the Commands of their Princes where they are Just, but also, That they should suffer patiently under them, in case they should oppress them; and they should not resist them, even although they punish them for not observing their sinful Commands. Indeed, in case their Commands are sinful, they may suspend their Active Obedience, but it must be certain that they are so, before they refuse doing them. And they are then only so, when they require what God hath forbidden; as Nebuchadnezzor, when he required the Three Children to fall down and Worship the molten Image, that he had set up: or when they forbidden what God hath required; as when Darius made a Law, That no Petition should be made for Thirty Days together, unto any God, but to himself only.  
In which cases we are to Obey God rather than Man. And then, indeed, it is thankworthy, if a Man for Conscience sake towards God, endure Grief, suffering wrongfully. For even hereunto were we called; because Christ also suffered for us, leaving us an Example that we should follow his steps; who when he was reviled, reviled not again; when he suffered he threatened not, but committed himself to him that Judgeth Righteously. And yet,  
Thirdly, Whether the Obedience which Christian Men pay to their Princes be Active, or Passive only, the Doctrine thereof doth most expressly require, That Christians should at all times and places, pay all due Honour to the persons of those Sovereign Princes they live under: And that they should treat them as having a Character of the Divinity set upon them; because both their Persons are Sacred, and the Scripture itself calls them Mortal Gods.  
Now the Practice of this Duty will be indifferently well secured by observing these Negatives. Not to deprave the King's Government by loud Murmur, by Libels, or other Seditious Discourses to alienate their Subjects hearts. For, as Subjects may not touch their Princes with a Violent Hand, so neither may they smite them with a Virulent Tongue. No, nor take delight in those that Discourse licentiously of Them, or their Affairs. To Honour the Person of the King obligeth us in no sort to entrench upon his Royal Prerogative, nor to meddle in any thing that speaks and constitutes him King; for these things are against his Honour and to the Diminution of his Crown. We must not so much as blazon his personal Infirmities, if we knew any that he had; and least of all think that God hath put it in our power to say to his King, What dost thou? But every one ought with profound Modesty and Humility, to behave himself towards him, and to speak Unpleasing Truths with greatest Distance and Fear, when they are called to it: For Kings are not to be put to Shame. A Man must have a special and particular Commission from God, by an extraordinary Revelation, before he can reprove a King. And such Commission no Man now can pretend unto.  
Indeed, in the Great Emergencies of the State, his Subjects, when he calls them together for that purpose, may with all Humility and Submission, Address to him, and in the meekest manner, represent what they take to be the evil Consequences of things: But Remonstrance, and uproar, and Tumult, are contrary to the Majesty of a King, before whom all things ought to be calm and serene.  
And then as to the Affirmative part of this Duty of Christian Obedience, to Honour the King, requires, That his Subjects should not only speak him fair, but do him good; blessing him, and praying for him, and rendering him Tribute. And even when they so do, if they would approve themselves followers of Christ, and speak in the language of the Holy Spirit, they may not say, they give the King this, or they give the King that: For, all that Subjects possess, is not their own; God hath one part due to him, and Caesar hath another; and when they pay them, they do but render them their due. Nor, hath the King only a share in their Estates, but their very Lives also are his. And so it is become their Duty to Fight for their Prince's Safety. And whoever doth not, upon Occasion, Honour his Prince on this manner, he cannot be said truly to fear God: For these are all alike branches of that Duty, which the Gospel doth require, when it would have us Submit for Conscience sake, and for the Lord's sake. I come now to consider in the  
2d. Place, the Extent of this Obligation, both in respect of the Obedience itself, as to the Matter of it, and of the Persons, to whom, and the Time, how long this Precept is of force.  
First, In respect of the Obedience itself, it is so Universal, that it's not limited by the usual limits of men's Actions considered in their single capacity; not by Scandal; not by a Scrupulous Conscience; no, nor by any Antecedent or Subsequent Vow.  
First, Obedience and Subjection to the King, is not limited by Cases of Scandal. Indeed, such is the Strictness of the Christian Religion, That it will not allow a Man in a single capacity, to exercise his just Liberty in some Actions, whereby a weak Brother may be offended. And there may be an Obligation of Charity that may bind this Duty upon a Man in his private Capacity. But if the Prince require such a Man's Obedience, in such or such matters of Practice, as are lawful to be done, and other private persons shall pretend themselves offended thereby, and so incline to fall into Sin; Why, here, notwithstanding this, we are bound to obey our Prince: Because the avoiding Scandal, is but an Act of Charity; but to Obey the Prince, is a matter of Justice; and we are always bound to pay Debts of Justice, before Debts of Charity. When we forbear an Act, only to avoid Scandal, we recede from our own Right, which we may do; but when the Prince enjoins, even the Act, which we did before avoid, though we may give away our own Right, yet we have no power to give away our Prince's Right. Our Obedience is our Prince's Right, and if he will not remit it, we are bound to give it him. For, if in a Christian Commonwealth, men should be free from Laws, by pleading, That they give offence; then every man that had no mind to Obey, would defend himself with this Plea; and so it would be left in the Upshot to the People's pleasure, whether they would obey or no. And consequently, none or very few Laws would be observed. And  
Secondly, As our Obedience unto our Prince is not limited by a Case of Scandal; so neither is it limited by a Scrupulous Conscience. I mean, when a man, considering the Action that is commanded, doubts that it is Unlawful, but he is not certain; he hath some fear and distrust upon him, but he is not fully persuaded; he cannot show where in Scripture it is forbidden, but he only doubts. Now, though a man in his Private, single Capacity, is in such case bound to suspend Acting, until his Conscience be duly informed, (because, whatsoever is not of Faith, is Sin:) i. e. whatsoever is not done in such case with a full persuasion, that it is lawful, is sin: Yet, when the Prince requires Obedience, and we only doubt whether the Command be lawful, we are then bound to obey the Prince, because he commands; and not to suspend acting, because we are scrupulous. For, it is certain, that we own our Prince our Obedience; but it is not certain, that the Command is unlawful, and it is our Wisdom and our Duty to adhere to the safer side. For, otherwise, to refuse the Prince, would be to run into a certain sin, to avoid that which is uncertain. To obey the Prince in such case is not for a man to act against his Conscience. For, a doubting Conscience, is not properly a Conscience, because it prescribes no Rules, nor doth it, like a Judge, pass a Sentence; neither can it excuse or condemn. Nay,  
Thirdly, Subjection to the Prince is due, neither can it be withheld from him; no, not by virtue of any Antecedent or Subsequent Vow.  
Indeed, it is written in the Law of Moses, 
Numbers 30. v. 2.  That if a man in a private Capacity vowed a Vow unto the Lord, or swore an Oath, he should not break his Word, he should do according to all that proceeded out of his Mouth. But if a Woman vowed, and her Father heard it, and disallowed it in the day that he heard it, it is there also written, That not any of her Vow was to stand. The Reason is, because she was under subjection. And by as good Logic as any is, the same may be concluded concerning the Obligation which lieth upon the people in respect of the Prince. The Sovereign Prince is the Father of his people; and therefore, if the people should make a Vow, and enter into a Solemn League and Covenant, and the Prince should by a public Declaration disallow it when he heard it, such Vow of the people could have no binding power in it, and there lay no Obligation upon any such Subjects, from any such Vow, that they should say, they cannot obey in this or in that thing, by reason of it: For, they are under Subjection.  
This would hold, if the Vow or Oath were a thing lawful in itself. But much more will it hold then, if the Oath is an unlawful Oath; as it needs must be, if people shall take an Oath, and enter into a Covenant to alter the Government, and depose their Governor, and especially when they have before taken an Oath of Allegiance to their Governor, and an Oath to maintain his Government. Such an after-Oath of the People's, is unlawful in itself; and therefore not binding; but they ought to obey the King for all that, in what lawful Instances soever he requireth their Obedience.  
This is the Extent of the Subject's Obedience, as to the matter of it. It now remains, That  
Secondly, We consider the Extent of it, as to the Persons to whom it must be paid; and that is General, to all Principalities and Powers, without any Limitation or Distinction. Subjects are not only to obey them that are Religious, and whom they acknowledge to be Christian; but even those who are of a contrary Religion, and when they persecute and oppose theirs. Subjects must submit to those Princes, if they be theirs. For, they are still the Ordinances of God, whatever else they be. Thus, though the Principalities and Powers in St. Paul's time were Heathen, and Enemies to the Faith of Christ; and the Supreme Power was then vested in Nero, a very Cruel, and a very Debauched Prince; yet, for all this the Christians were not to withdraw from him their Obedience. It was not permitted to any of his Subjects to say of him, that was their Prince, neither is it permitted to any Subjects whatever, to say of their Prince, That he is an Ill man, and a Tyrant, and an Enemy to Godliness, and a Hater of Christ and Religion; and that therefore it being the Cause of Christ, they are bound to stand up, and shake off the Yoke, and come forth for the help of the Lord against the Mighty, i. e. to pull down Kings and Kingdoms: For, Christ hath commanded all Subjects to submit themselves, and render unto Caesar the things that are Caesar's; yea, although Caesar should take no care to render unto God the things that are God's. Nay, Christ himself, when upon an Occasion the People would have taken him by Force, and made him a King, refused it, and chose to pay Tribute to Caesar; yea, though Caesar held his power from and under him: And at another time he declared, That his Kingdom was not of this World, lest his Soldiers should fight for him. From whence also it may be concluded, That since Christ's is a Kingdom of another Nature, his Soldiers are not to fight against their Temporal Governor, even in Defence of Christ himself.  
Since the Expulsion of the Canaanites by Joshua, there is no such thing in Nature as an Holy War, though it be against Infidels, to advantage Christ's Religion, and destroy theirs; and therefore, when the Popes of old excited Christian Princes to the Expedition against the Turks for propagating the Gospel; and when, in the late great Rebellion amongst us, the Presbyterians conspired against their Sovereign, King Charles the First, under pretence of setting Jesus Christ up upon his Throne, they both of them prospered accordingly. God, as he hath not allowed any such Wars in his Word, so he blasted those by his Providence, and that, he will still blast all such Designs unto the end of the World, I make not the least Question, when I consider in the next place  
Thirdly, How long this Law of Christian Obedience is extended, in respect of Time. There are some Laws in Scripture that bind only for a Time, such as are the Divine positive Laws, the Ceremonial of the Jews, and such as the Apostles laid on the Gentiles that were expedient for the present Juncture and Necessity; as, Not to eat things strangled, and, To abstain from blood, because a charitable respect was expedient to be born to the Jews, until the Temple and Mosaic Institutions should be abolished. Some there also that have boldly affirmed in print of late days, That the Law of submitting to Governors, especially Heathen Ones, obliged no longer than the present Necessity, and the Church's Infancy. 
Vid. Jonson's Julian the Apostate.  That it was to expire when Christians had gained a stronger power to defend themselves. That men are to follow Providence, as God puts them into a greater Capacity; and to use their power, and to understand all their former Obligations accordingly. That to submit was only a provisional Precept for the present time. That St. Paul laid this charge on the first Christians, because they durst not by their Censures threaten and provoke the Heathen Emperors for fear of plunging the Church into a Sea of Persecution; and that for this Cause alone, they did not exercise this Power.  
This is the Account also, which all Rebels give of themselves, and their resisting of Kings, when they are charged with walking contrary to the Doctrine of St. Peter and St. Paul. But now,  
Contrarily hereto, I shall show that St. Paul etc. intended this precept to hold in force for ever; not only from what hath already been observed out of the Life of our Saviour; but first of all, and chief, from the Reasons given by St. Paul for Subjection; for those Reasons are permanent, and of Eternal Verity, ex. gr. That the Magistrate is the Minister of God; That all Powers are of God; That the Magistrate bears the Sword to execute Justice on those that oppose him; That to resist him, is to resist the Ordinance of God; That we must be subject not only for Wrath, but also for Conscience sake; These Reasons are still permanent, and of Eternal Verity: and therefore it may be inferred, That because these which are the Foundation of the Command, continue always, therefore the Command will be always in force too, and so the Precept of Submission was never intended for a mere provisional Precept.  
Moreover, if this and other like Commands of God were to be thus interpreted as mere provisional Precepts, why then, by parity of Reason, the whole Scripture, as well as the Ceremonial Law, might be devoided of its Authority. And as the Case may be put, there may be more Reason, and it would be more agreeable to the sense of the Scripture, to read the Text backward, viz. to put the people in mind not to be subject, or to be subject only for wrath, but not for Conscience sake, i. e. for fear of provoking the Powers to destroy us, but not out of any lasting obligation that Christ hath laid on us to Submit.  
2. To say that these Precepts of Submission were only provisional, for the Infant-State of the Church, and not lasting Laws, would be to charge all the Ancient Professors of Christianity with the deepest Dissimulation and Hypocrisy. It is to say, their Obedience to the Principalities of their Times, was but counterfeit, extorted, and wrung out of them by force: That all the Submissive Apologies and Supplications of the Fathers, (the assured Testimonies of their Allegiance, Humility, and Patience) were only certain Forms of disguised Speech, proceeding not freely from the Suggestions of Fidelity, but faintly and feignedly, and as proceeding from some violent Convulsion of Fear. Whereupon it must inevitably follow, That all their Torments and Punishments, even unto Death, are wrongfully honoured with the Title, and unjustly crowned with the Crown of Martyrdom; because their Patience, according to this Supposition, proceeded not from Choice and Election, but was violently produced by force and Necessity: and so, whereas they did not mutinously and rebelliously rise in Arms, to assuage the Flames of Tyrannical Persecution, it was not for want of Will, but for lack of Power; of which false and forged Imputation the Fathers, both Greek and Latin, have cleared themselves in their Writings.  
In them you will find that the Primitive Christians did not give place to the violence of Heathen Rulers by virtue of this Precept as a Provisional Direction, accommodate to the Temper of those Times; but as to a necessary and certain Command of God; and which was to be in force when the Church was grown up into a power and Multitude.  
3. To say, That the Precepts of Obedience and Submission were only Provisional, etc. is to teach a Doctrine that is most highly prejudicial or dangerous to Christians living under Heretical and Pagan Powers; ex. gr. make it but once known to the Emperor of the Turks, that the Christians living within his Empire do take God's Commands of Obedience to the Prince whom they count an Infidel, to be only provisional Precepts for a time, and that they are only to wait for an Occasion to shake off the Yoke of Turkish bondage; and doubtless, he will not spare with all speed to root out the whole Stock of Christians out of his Dominions: He would hold himself concerned to do this for his own Safety. And then, this would be a just Recompense of their Error, that would thus make void the Commandments of God through their vain Traditions.  
By what is said, it is evident enough, that there is nothing so Unchristian, nothing so Unreasonable, as for Subjects to seek Occasions to dispute the Wills and Pleasures of their Princes; and how much more, to raise Tumults and levy Arms against them? Yea, though they were Heathens, and Tyrants, and the most professed Enemies that can be imagined to God and Goodness.  
There is nothing so great a Contradiction to right Reason, and the Spirit of the Gospel, as is the Spirit of a Rebel and a Traitor to his King and Country.  
For the Spirit of the Gospel more especially, it is a Spirit of Love, and Joy, and Peace, and Patience, and Long-suffering and Gentleness towards them, even towards the froward and unkind; how much more towards those that are Gentle and Good. And therefore, there needeth no other Light to set off the Foulness of that Spirit that ruleth in the hearts of the Now Rebels in Arms against our present most Gracious and Liege Lord and Sovereign, King JAMES the Second; than to describe to you the true Spirit of the Gospel, as it was recommended by our Saviour unto his Disciples and Followers.  
But because the Now Rebels, to colour their most horrid Treason against their Lawful Sovereign, have endeavoured to poison the minds of their Followers, where they come, with I know not what dark and damnable Insinuations against A Prince so every way Great and Just and Good; I shall humbly crave leave, upon this Occasion, and before the Common Soldiery here assembled, to expose the Monstrosity of the now Traitors treasonable pretensions and practisings: and I shall expose it by the Sunbeam Light of his Majesty's Undoubted Right of Blood to the Crown, and of his Unparallelled Merits, and his Interests to defend that Right, against all Treasons and Traitorous Conspiracies whatever: And,  
First, I shall crave leave to speak a few words with Reverence, concerning his most Gracious Majesty's most undoubted Right of Blood, etc. It may seem needless to have his Majesty's Titles after Proclamation to be declared, especially in the Pulpit: Yet, give me leave, in Remembrance of the BLACK BOX, and the Excluding Bill more Black than That, and that still more Black and Bloody Association that followed it, and which still worketh in the Hearts of the Children of Disobedience; to put you, especially of the Common Soldiery, in Remembrance;  
That our now Sovereign Lord King JAMES the Second, is the now only surviving Son of King CHARLES the Martyr, Grandson of King James that was of Scotland the Sixth of that Name, and of Great Britain the First: who was lawfully descended, both by Father and Mother's side from King HENRY the Seventh, and the Great ELIZABETH, Daughter and Heir of Lionel Duke of Clarence, third Son to Edward the Third: Which King Henry the Seventh entailed the Crown of England by Act of Parliament upon the Issue of His, and his Queen's Body Lawfully begotten.  
No Prince ever mounted the Throne of England with a Title more undoubtedly apparent and clear! Clear as the Sun in its brightest Meridian! Clear as the Late King could make it, in a Declaration written with his own hand, to prevent the now Rebels pretensions, and to prevent and avoid any Disputes for time to come, concerning his Now Majesty's Succession to the Crown!  
His late Majesty's own Words to this purpose are published by the truly Loyal and Judicious Author of the Address to the Freemen and Freeholders of the Nation. 
Vid. part ●. p. 14, 15, 16, 17,  But  
Secondly, Had not his Majesty been born to be a King, I think there are but few that have the Honour to know him, who do not think him the Worthiest Person to have been chosen our King.  
For, if ever we had a Prince that came to the Crown in the full Ripeness and Maturity as well of Royal Virtue's as Years; one who brought to the Government of his people all that Experience, which others are a long time at much charge, and more hazard to learn; it is our present most Gracious Sovereign King JAMES: A Prince! whose Wisdom, Justice and Mercy (if men will be but so merciful to themselves as to do any thing that may deserve it) A Prince! whose Munificence and Magnanimity, whose Sobriety and Temperance, whose Courage to dare bravely in the greatest dangers, equal to his Christian Fortitude in bearing the worst of Evils from the hands of a sort of Men-Devils among us: A Prince! whose firm Fidelity to his Friends, and whose Zeal for the Honour of the English Name and Nation are so notoriously known both at home and abroad, that even base Envy and Detraction have but rendered them the more acknowledged, and Jllustriously Conspicuous.  
All these shine by their Own Light, and need not my dim Taper to show them by.  
But there is one Qualification which will gild and adorn his Crown, and add a Lustre to his Great Name in Chronicle, and that is, his Ueracity; And King JAMES the Second shall be known in the Ages to come by this Appellative, of King JAMES the Just, Prince of his Word.  
Go to then, all they that whine and fear for their Religion, their Religion! blush they, and let them all be ashamed and confounded, because of the Evils which they fear, only because they are not. Have we not for our Security, as a Pawn, the Word of a Prince, who never yet broke his Word?  
But if neither his Royal Title, nor his Royal Merits may prevail with rash and unadvised Men to work them up to Obedience, let it be considered, in the  
Third place, of what value his Interests are, to secure and defend the Rights both of his Title and his Merits. For though his Majesty hold all by Love (all his Kingdoms and Countries having long since received him into their Hearts) yet I shall here subjoin, to the Honour of his Majesty, the Comfort of his Friends, and the Terror of his Enemies, these two Considerations:  
First, That his Majesty hath the undoubted Forces of England, Scotland and Ireland, and all other his Dominions and Countries in his own power, and at his sole Command. And the Numerous and very Loyal Addresses that have been sent from all the Quarters of these his Kingdoms, are so highly expressive of a Godly Emulation in all his Loyal Subjects to serve him, that it hath hitherto seemed the only Contest within the three Kingdoms, who should be the forwardest in Duty to vow their Lives and Estates a Sacrifice in defence of his Imperial Highness and the Prerogative.  
What should I speak of his Militia? of his Magazines, and his Naval Forces at Sea, and of his most Wise Council? What of the Thrice happy Agreement which hath been all along, and still is, and which we beseech Almighty God to continue between him and his most Loyal Parliament? Consider we,  
Secondly, His Friends and Alliances abroad, and their mighty Puissance to assert his Right: They are all of them of such Invincible strength and might both by Sea and Land, as by God's continuing to bless the Union will give no Cause to fear either the growing Factions at home, or the growing Greatness (shall I call it?) of our Neighbour-Nation.  Nunc Causa valens causàmque tuentibus Armis. 
And therefore as the King doth, no doubt, out of a most Religious and Godly heart, so let us lift up our Hands and our Eyes to God on High, and let us from the bottom of our Hearts beseech him to keep and defend His own King, whom (maugre all the Evil Designs of Evil Men among us) he hath set on the Throne of the English Nation, for the Glory of his Name, and for the comfort of us his Subjects. Let us pray for him, and against his Enemies, That God would abate their Pride, and assuage their Malice, and discover daily more and more, and confound their Devices. And to our Prayers, let us each man in his Station, manfully endeavour his Peace, and our own in His. And to this End, let all Murmur and Repine and Discontents towards the Government for ever cease from amongst us. Let us follow Peace, and the things that make for Peace, and the things in which we may Edify one another; quietly submitting ourselves to the Government that God hath set over us, and blessing God that he hath accounted us worthy of so Good a Prince to Rule and to Reign over us, and beseeching him to continue his Reign long and prosperous; even for Many and for Many Years! And to this Good Prayer, let every one here present be concerned to say, Amen.  
FINIS.   

A Catalogue of some Books Printed for, and Sold by Luke Meredith, at the King's Head, at the West End of St. Paul's Churchyard.  
AN Introduction to the Old English History; comprehended in Three several Tracts: The First, An Answer to Mr. Petyt's Rights of the Commons Asserted; and to a Book, Entitled; Jani Anglorum Facies Nova: The Second Edition very much enlarged. The Second, An Answer to a Book, Entitled, Argumentum Antinormanicum; much upon the same Subject: Never before Published. The Third, The Exact History of the Succession of the Crown of England: The Second Edition, also very much enlarged. Together, with an Appendix, containing several Records, and a Series of Great Councils and Parliaments, Before and After the Conquest, unto the End of the Reign of Henry the Third. And a Glossary, expounding many Words, used frequently in our Ancient Records, Laws, and Historians. Published for the Vindication of Truth, and the Assistance of such as desire with Satisfaction to read, and truly understand the Ancient English Historians, and other Pieces of Antiquity. By Robert Brady, Doctor in Physic.  
Two Treatises: The First, Concerning Reproaching and Censure; The Second, An Answer to Mr. Serjeant's Sure-Footing. To which are annexed, Three Sermons Preached upon several Occasions; and very useful for these Times. By the late Learned and Reverend William Falkner, D. D.  
A Dialogue between a Pastor, and his Parishioner, touching the Lord's Supper: Wherein the most material Doubts and Scruples about Receiving that Holy Sacrament, are removed, and the Way thereto discovered to be both plain and pleasant. Very useful for Private Christians in these Scrupulous Times. By Michael Altham. The Second Edition. To which are added, Some short Prayers, fitted for that Occasion; and a Morning and Evening Prayer, for the Use of Private Families.  
Sober and Serious Considerations: Occasioned by the Death of His Most Sacred MAJESTY, King Charles II. (of ever Blessed Memory,) And the Serious Time of LENT, following it. Together with a Brief Historical Account of the First Rise, Progress, and Increase of Phanaticism, in England; and the Fatal Consequents thereof. Now made Public, in tendency to the Peace of the Kingdom. By a Gentleman in Communion with the Church of England, as now by Law Established.  
The Songs of Moses and Deborah paraphrased; with Poems on several Occasions. Never before Published. To which is added, A Pindaric on Sir Roger L' Estrange.  
The End of the Catalogue.