blazon or coat of arms of the united kingdoms of England Scotland and Ireland, under Charles II 
·DIEV · ET · MON · DROIT ·  
God save the KING.   
Published at the Request of the MAYOR, aldermans and other noted Persons of the City of WORCESTER.   

RELIGION EXPRESSED BY LOYALTY: IN A SERMON Preached before the RIGHT WORSHIPFUL Samuel Swift Esq; MAYOR of the Ancient, Honourable and Loyal City of Worcester. The first Sunday after his Inauguration or Instalment, being the 19th. day of October, in the year of our Redemption 1684. At the Parish Church of St. Swithin, upon a Tex Selected by William Swift, Esq; (his truly Loyal Father) being the 21st. & 22d. Verses of the 24th. Chapter of Solomon's Proverbs, in these following expressions.—  
— My Son, fear thou the Lord and the King, and meddle not with them that are given to change.  
— For their Calamity shall rise suddenly, and who knoweth the ruin of them both.  
By Will: Williams, an inferior Brother to the venerable and Orthodox Clergy.  
LONDON, Printed for the Author, by T. Braddyll, and are to be sold by Walter Davies Publisher in Amen Corner, and by most Booksellers in London and Worcester. 1685.   

To the Right Worshipful Samuel Swift Esq Mayor, and also to the Worshipful Aldermen, together with all other worthy Members of the Common-Council pertaining to the City of WORCESTER.  
Loving and Loyal Gentlemen,  
IT is very observable, that most of you (to whom this Epistle is Dedicated) were personally present at the delivery of the (following) Sermon, which discourse I found to be complyable with your Loyal dispositions: otherwise I had not been solicited (by so many of its Auditors) to publish the same in Print. And though I was much importuned thereunto, yet I durst not presume upon such an enterprise, until I had taken the (wary) advice of much more discreet and better judgements.  
The Text was recommended to my management, by a wellwisher (and good benefactor) both to the Church of England and the Common-weal, namely Wi. Swift Esq and it is an undoubted Testimonial, not only of his Religious Principles, but also of his Loyal Practices; whose (longing) desire is to see Uniformity flourishing both in Church and State, the which happiness would much redound to the satisfaction of all such Persons as have true affection to the present Government; for if we take a serious prospect of the Primitive times, nothing more prejudiced the Christian Religion, than the irregular discords of disaffected People, as appears in the Faction of the Church of Corinth, where one said, I am of Paul, another I am of Apollo, a third I am of Cephas, and a fourth I am of Christ, as if Paul, Apollo, Peter and Christ, had various Professions of the same universal or Catholic Doctrine, which was so far repugnant with the (uniformal) practice of the Apostles, that St. Paul sharply reprehended such conceited Parties, for their inordinate and self-willed distinctions, as if (thereby) they contracted the guilt of Saducaean error, i. e. in denying the Resurrection of Christ from the dead, as appears in his 1 Epist. Cor. Chap. 15. Vers. 12.  
This Capital default was attended with many other Criminous (or Enormous) mistakes, by reason of their incongruous Practices and Contentious Customs, which were the perfidious (and unsufferable) Causes, that brought Faith into Faction, and Religion into Rebellion; like our giddy Dissenters from the Church of England; who contrary to the course of the Learned and Holy-men, have imagined and framed strange conclusions in Divinity, as alleging the Choice of Ministers, to stand upon the approbation of the People, and that they are all of equal authority, also they affirm the Church of England's Government to be unlawful and Antichristian, and that the Lords Prayer commanded by our Saviour, must not be used, no Holiday observed but the Sabbath, no Primitive Father scited in the Pulpit, the Book of Common-Prayer (or Divine Service) must be abolished, all Ceremonies of our Church swept away as Popish, that the calling of Bishops is an Anti-christian Hierarchy, that Reformation of Religion belongs to the Commonalty, that the People are better than the King, and of greater Authority, that the Presbytery and not the Prince, should bear the Supreme Government, in matters Ecclesiastical. These (and such like Novelties) are their seditious and confused Tenets, the reason of all which mistakes, as St. Peter remarks in his 2d. Epist. the 2d. Chap. Verse 10, is because they are presumptuous, self-willed, despising Government, and speaking evil of Dignities; though the same Apostle obliges them (by the express Rule of Scripture) To fear God and honour their King, but they (by the Magic of their Separation) divide that Text of Scripture asunder, which Christ and his Apostle have joined together, yea, it visibly appears, that though they pretended to fear God, yet they so far dishonoured their King, as to occasion the death of the Lord's Anointed, to wit, our late Royal Martyr; and it is too apparent, that the like mischief was lately hatched, in order to depose the Regal Person of our present Sovereign (had not God preserved him by a miracle of unparalelled Mercy) but to prevent such Schism, Treason and Rebellion, I shall conclude this Epistle with St. Paul's rule of Conformity in his 1 Epist. Cor. Chap. 1 Verse 10. where he speaks these expressions to the Seditious Corinthians.—  
— Now I beseech you Brethren, by the Name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you, but that ye be perfectly joined together in the same mind, and in the same Judgement:  
Which Loyal Gentlemen, Shall be the constant Prayer of your faithful Friend and Humble Servant, whilst WILLIAM WILLIAMS.   
Prov. 24. Chap. 21, 22. Verse. 
My Son, fear thou the Lord, and the King: and meddle not with them that are given to change.  
For their Calamity shall rise suddenly, and who knoweth the ruin of them both.  
THIS Portion of Scripture is so elegantly Emphatical in its important expressions, that (without controversy) Sovereign Kings and Princes are the true Types or resemblances of Gods Supreme Majesty; and such a one was the most Majestic and Magnificent Solomon, who (in reference to his abundant Wisdom) did more represent his Heavenly Maker, than any other Terrestrial Monarch, whether preceding or succeeding his Regal dignity; for he was so highly in favour with the Highest, as to be called Lemuel, a King belonging to the Lord, also Jedidiah, a King beloved of the Lord, and likewise Shelemo, which implies a peaceable and a quiet King.  
These signal appellations, are the sacred stamps wherewith God Almighty imprints his own Image upon the Persons of pious Princes; that he may rank them in the first and most principal Hierarchy of Magistratical Men; where, by a Deified dignity, his Holiness styles them Gods, and Children of the most high, as appears in the 82d. Psal. at the 1st. and the 6th. Verses. Also Moses saith in the 22d. of Exod. at the 28th. Verse. Thou shalt not revile the Gods, nor curse the Ruler of they People. By which supernal Prerogative, they are privileged to exercise the greater Authority, yet are they so limited by the restriction of Divine Precepts, that they ought not to act any thing contradictory, either to sound justice or judgement; because the Sovereign duty of these Monarches chief consists in matters of Religion, that is, in establishing the Faith secundum verbum Dei, according to the word of God, and to take care when it is so established, that it be reverently esteemed and practised, both by themselves and their Subjects; Also the Law of God and nature duly observed, mildness and meekness used towards the virtuous, likewise correction and instruction to those that are vicious, in order to reclaim them unto a sober and Godly Conversation: But in every respect, justice and impartiality ought to be used towards all manner of Persons, be they of what Nature, Degree, or Quality soever.  
And as these forementioned particulars are the incumbent duties of superior Powers, imposed upon them for the Glory of God, the good of his Church, and the welfare of Kingdoms and commonweals: So likewise, every inferior Person (through the vast Circumference of the whole Universe) is obliged, both by the Laws of God and Nature, to pay unto his Governor, whether Statesman, Prince, King, or Emperor; such respect, love, obedience, deuce and customs, as shall accrue Tributary to that Potentate (or Plenipotentiary) according to the precepts and injunctions of those practicable and penal Laws: For we may discern by the light of reason, in case any subject (being capable) will refractorily omit to support his Prince in time of necessity, when occasion calls for the assistance of his Purse, or Person, that at such an opportunity the Prince may justly refuse to own, or protect him as his Subject. But, to prevent such miscarriages, the wisest of Temporal Kings, even Solomon himself has left us many presidential Precepts, to create mutual respects between the one and the other; so that we need not have recourse to the Athenian Schools, nor consult the writings of Philosophers, for they are so near unto us, as to be found in the Oracles of God, where, as so many Golden Rules, they direct and stir us up, to tender our Allegiance unto Supremacy. And this is clearly evidenced in the Foundation of my present Discourse, where a King prescribing to his Subject the Law of Loyalty, confers upon him the Title of a Son, that he might become obedient by the advice of his Father, as observing that a Father will give no ill Council to the Son, unless when deceived in his own judgement: And such a Father was indulgent Solomon King of Israel, for when he Reigned in his unparalleled pomp and Grandeur at Jerusalem, he was Pater Patriae to the Israelites, a Father that gave them good and wholesome instructions; as apparently appears by the arguments he made use of to make a son born in his Kingdom, become a Loyal Subject to his Prince, persuading him in the first place, to fear God and the King; Secondly, not to meddle with them that are given to change; Thirdly, to beware of their sudden Calamities; Fourthly, to eschew the ruin of such disorderly Dissenters. All which cautions are compendiously comprehended in the words of my present Text, where King Solomon gives this prudent admonition in the Person of one, to all other subjects, saying to each of them—— My Son, fear thou the Lord and the King, and meddle not with them that are given to change.—— For their Calamity shall rise suddenly, and who knoweth the ruin of them both?—  
In which words we may take notice of four remarkable particulars.  
First, Solomon's Exhortation unto every rational Person, to Fear, Honour and Obey, both God and his Legal Sovereign, as appears in the former clause of the first Verse in my Text, where he saith— My Son, fear thou the Lord and the King.  
Secondly, His dehortation, to dissuade (or withdraw) a Subject from adhering to such People as change their principles and practices, from Regal Government,— manifested by these words of the latter clause in my first Verse.— And meddle not with them that are given to change.  
Thirdly, His demonstration of sudden and certain Calamities, that by the Hand of Divine Justice, are recompensible upon such Schismatical Dissenters. And this is urged from the first branch of the second Verse in my Text, where Solomon affirms— That their Calamity shall rise suddenly.  
Fourthly, The destruction of that Empire, Kingdom or Principality; wherein the Subjects are Arbitrarily divided, both among and against themselves; which also is inferred from the last branch in my Text, where Solomon propounds this Ominous Interrogatory— And who knoweth the ruin of them both?  
I shall Counterpoise these four particulars with four other pertinent propositions, arising naturally from the words of the Text, where, in the first place,  
I will assert, that it is the incumbent duty of every rational Person, to Fear God, and Honour his King.  
2dly. I shall affirm, that he who fears God, aught in such a manner to Honour his King, as not to side with those that would alter (or change) his Government.  
3dly. I will prove, by (express Testimonies of) Scripture, that sudden Calamities have ensued upon the Rebellion of Schismatical and Factious People.  
4thly. I shall maintain, that in whatever Nation the People are Arbitrarily divided in opposition to the Government, such erterprises portend those party's ruin.  
5thly, and Lastly, I will infer the application, both from the Premises and the Conclusion of my Text.— These are the points which with God's Assistance, I design to insist upon, in order whereunto, I shall begin with the foremost— Namely, to Assert, That it is the incumbent duty of every rational Person, to Fear God, and Honour his King, as being suitable with the first clause in my Text, where Solomon saith,— My Son, fear thou the Lord, and the King.  
The Omnipotent and Eternal Jehovah (being the Supreme Monarch of Heaven and Earth) styled The King of Kings, and Lord of Lords, aught to be feared, honoured and obeyed, before any other Potentate whatsoever; forasmuch as he is their Creator and Governor, bearing rule over all the world, and therefore to be feared as the King of Nations, according to the observation of the Prophet Jeremiah, in the 10 Chap. of his Prophecy, Vers. 7. Where he saith, Who will not fear thee O King of Nations? Where King of Nations, is Gods own Prerogative, although he hath given the Earth to the Children of Men, as appears in the 115 Psal. Verse. 16. And it is divided into Portions among Princes (even such as are God's Vicegerents) to whom, next God, we must also render our fear and obedience, because they are Commissionated by him, to bear the Sword of Justice, and that (both) for the punishment of evil doers, and the encouragement of them that do well, that is, for the encouragement of those who Fear God and Honour their Lawful Sovereign; living in Peace and Unity among themselves; which is the duty that Solomon enjoins in the first Clause of my Text, where he saith to every Subject— My Son, fear thou the Lord, and the King.  
Whatever Laws, or Edicts, are established by a King, either Concordant, or not contradictory to the word of God; It is the duty of every sober Subject, to have as much regard to their tendency, as if they were immediately delivered by the Mouth of God himself; for every Prince is (conditionally) Gods Pleni-potentiary unto whom he gives toleration to enact such useful Laws, as may be requisite towards the support and preservation of his Government; from which Laws all subordinate Magistrates derive Power to punish such offenders as wilfully violate, or contemn the same, (according to the merit of the offence committed)— An incomparable instance whereof, we have in a gracious Commission which Princely Artaxerxes (the Persian King) granted to Priestly Ezra (a famous Scribe in the Law of Moses) as appears in the 7th. Chap. of the Book of Ezra, at the 25, and 26 Verses, where Artaxerxes delivered his Commission unto him, in these very words.— And thou Ezra, after the wisdom of thy God, which is in thine hand, set Magistrates and Judges, which may judge all the People that are beyond the River, all such as know the Laws of thy God, and teach ye them which know them not.  
And whosoever will not do the Law of thy God, and the Law of the King, let judgement be executed speedily upon him, whether it be unto death, or to banishment, or to confiscation of goods, or to imprisonment.  
These are the Legal Penalties to be inflicted upon all those that despise the Injunctions of God and the King; to make such mutinies and insurrections in a Realm, as might be detrimental to the form of Government; which must needs be a great aggravation to the Supreme Majesty of Heaven, who in the eighth Chapter of Solomon's Proverbs, at the fifteenth and sixteenth Verses; speaks thus of Superior Powers,—  
By me Kings Reign and Princes decree Justice.  
By me Prince's Rule, and Nobles, even all the Judges of the Earth.  
Seeing therefore that all Kings, Princes, Nobles and Judges of the Earth, have their regality, Decrees and Ordinances from God; then must it be the duty of all their inferiors to tender their obedience unto such Decrees, Acts or Ordinances, as they by Commission from God shall impose upon the Subjects. And this is the Apostolical advice of St. Peter, in his 1st. Epistle, Chapter the second, at the thirteenth and fourteenth Verses. Where to the Strangers scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bythinia, he spoke these expressions— Submit yourselves to every ordinance of Man, for the Lords sake, whether it be to the King as Supreme; or unto Governors, as unto them that are sent by him, for the punishment of evil doers, and for the praise of them that do well. From whence we may observe, that every Magistrate, acting for the glory of God, and the good of his King, ought (for their sakes) to be reverently esteemed and obeyed, I might allege several Testimonies of Scripture in the proof of this point. As Genesis the 41th. and 40th. Where Pharaoh said unto Joseph— Thou shalt be over my House, and according to thy Word, shall all my People be ruled: And in the sixteenth Chapter of Exodus, Verse the eighth, we read how the Israelites in murmuring against Moses their Chief Prince, and Aaron their Chief Priest, did (more abundantly) murmur in their Hearts against God: For saith the Text,  
The Lord heareth your murmur which ye murmur against him: And what are we? Your murmur are not against us, but against the Lord. Also in the 17th. Chapter of Deuteronomy, the 10th. 11th. and 12th. Verses, Moses being the Chief Magistrate of the Israelites spoke unto them these words.— And thou shalt do according to the Sentence which they of that place (which the Lord shall choose) shall show thee, and thou shalt observe to do according to all that they inform thee.  
According to the Sentence of the Law which they shall teach thee, and according to the judgement which they shall tell thee, thou shalt do: Thou shalt not decline from the Sentence which they shall show thee, to the right hand, nor to the left.  
And the Man that will do presumptuously, and will not hearken unto the Judge, even that Man shall die, and thou shalt put away the evil from Israel.  
The like Testimony, we find in the First Chapter of Joshua, at the 16th. 17. and 18th. Verses. Where the Hebrews spoke thus to their Champion Joshua. All that thou commandest us, we will do, and whithersoever thou sendest us, we will go. According as we harkened unto Moses in all things, so will we hearken unto thee. Whosoever he be that doth rebel against thy Commandment, and will not hearken unto thy words, in all that thou commandest him, he shall be put to death.  
Whatever Precepts in the Old Testament require our obedience to Superior Powers, we find such Precepts fully confirmed in the New, as appears in the 22d. Chap. of St. Matthew's Gospel, at the 21st Verse. Where our Saviour said unto Simon Peter, Render unto Caesar the things that are Caesar's, and unto God the things that are Gods. To render God and Caesar their deuce, was the godly practice of the Apostles; and therefore both St. Paul and St. Peter have left us sufficient rules to imitate their Religious and Loyal Conversation; as it is apparent in the 13th. Chap. of the Epistle to the Romans, at the 1st. and 2d. Verses, Where St. Paul saith, Let every Soul be subject to the Higher Powers: For there is no Power but of God, the Powers that be, are ordained of God. Whosoever therefore resisteth the Power, resisteth the ordinance of God, and they that resist, shall receive to themselves Damnation. St. Peter also hath the like rule, in his first Epistle 2d. Chap. at the 17th. Verse, where he saith, Honour all Men; love the Brotherhood; fear God, honour the King. Thus much shall suffice in reference to the first proposition, from which I asserted, that it is the incumbent duty of every rational Person, to Fear God, and Honour his King, as being suitable with the first clause in my Text, where Solomon saith, My Son, fear thou the Lord and the King.  
From whence I proceed to handle the 2d. proposition, namely to affirm, that he who fears God, aught in such a manner to honour his King, as not to side with those that would alter or change his Government, as answerable to these words of the second clause in my first Verse, And meddle not with them that are given to change.  
It is very remarkable (that by the discord of the Arians) Multitudes of People fell away from Christianity, to Gentilism and Infidelity; so likewise by our late Animosities in this Kingdom, many changed their Opinions (and Practices) to Rantism, Atheism and Impiety; in King James his days (of blessed memory several Persons began to cry for the Geneva Discipline, and Scottish Reformation in the Church; whereupon the ignorant multitude was so stirred up, that (like an Egyptian Plague) the whole Land was infested with Sects and Tumults (in so much) that the State was troubled, the King disobeyed, good Laws neglected, violence and villainy offered, to all that were possessed with Loyalty and Allegiance towards their Sovereign; this brought the Kingdom into such a confused Distraction, that much People grew obstinate and disloyal; some pleading for Liberty of Conscience, and under that Nicety forsaking Communion with the Church Catholic, to flock with seditious Multitudes, either to Mountains, Woods, Barns or Stables, any where, rather than the Place of Holy Convocation, though consecrated for the Worship and Honour of God, in allusion unto the Temple of Solomon; whereof David said, In his Temple, shall every Man speak of his honour. But wilfully forsaking their Mother Church, they suddenly fell to Sedition, from Sedition, to privy Conspiracy against the Government, from Conspiracy, to Rebellion, from Rebellion to false Doctrine, from false Doctrine, to Heresy, from Heresy, to Schism, from Schism to hardness of heart, and from hardness of heart, to contempt of God's Word and Commandment; like unto those filthy Dreamers who despise Regal Dominion, and speak evil of secular and civil Dignities, as St. Judas remarks in the 8. vers. of his Epistle.  
These are the Gradations of a professed Schismatic, and Schism is as ancient as the Devil himself; for he was the first Inventor of it, as appears by the Dissension which he made amongst the Celestial Angels, until he and they became Apostates; for which presumption he was cast (under the Name of Lucifer) into the depth of Hell, as appears in the 14. Chap. of the Prophecy of Isaiah at the 14, and 15. verses.  
In the second Place, after he had put the Angels at variance one with another, and both himself and them, in opposition to God, he proceeds to set man at difference with his Maker, and that in the Garden of Eden; where Adam and Eve consenting to his (Serpentine) Temptation, became guilty of sin and eternal death.  
Thirdly, assoon as this (diabolical) Schismatic had set man at odds with his Maker, he did set one man to destroy another, as appears in the 4. Chap. of Genesis, v. 8. where (by his evil means) Cain risen up against Abel his Brother, and slew him.  
From hence it may be observed, that wherever Satan sows his seeds of sedition, there others may reap the fruit of Murder and Confusion: This Truth might be witnessed, (in the Kingdom of England) by an inhuman and unparallelled Experience, namely, the Assassination or Murder of our late King, (being the odium of all Christendom) occasioned by the disturbance of our homebred divisions, which created contention and debate amongst us, being the malignant Marks of Satan's Synagogue, and directly opposite to the badges of Christ's Church, which are, Unity, Peace, and Concord, for as St. Paul saith in his 1st. Epistle to the Corinth's, the 11. Chap. ver. 16.— If any man seemeth to be contentious, we have no such custom, neither the Churches of God.  
Seeing therefore that the Church of God, admits of no contentious Customs, let all of us that own ourselves professed Members thereof, join together in one harmonious consent, to hold the Faith, in Unity of Spirit, in the Bond of Peace, and in righteousness of life. Acknowledging the Truth of my second Proposition— That he who fears God, aught in such a manner to honour his King, as not to side with those that would alter (or change) his Government, and this also is answerable to these words of the latter Clause in my first Verse,— And meddle not with them that are given to change,  
Which ushers me to the management of the Third Proposition— Namely, to prove by express Testimonies of Scripture, That sudden Calamities have ensued upon the Rebellion of Schismatical (and Factious) People. Which also is agreeable with the first branch of the second ver. in my Text, where Solomon affirms, That their Calamity shall rise suddenly.  
My first Evidence in this respect shall be alleged from the 16. Chap. of Numbers at the 31, 32, 33, & 34. verses, where it is recorded, That Korah, Dathan, and Abiram, rebelled against Moses, and refused to obey him, whereupon fire came from the Lord, and consumed Korah and his Company— And the earth opened her mouth, and swallowed up Dathan and Abiram, with their Houses, and all the men that appertained to them, and all their goods, and they perished from among the Congregation.— And again, when the Congregation of Israel murmured against Moses, the Lord sent a Plague amongst them, whereof there suddenly died Fourteen thousand and seven hundred, besides them that died about the matter of Korah, as appears in the 49. v. of the same Chap.  
Another Instance we have in the 21. Chap. of Numbers at the 5, & 6. v. where it is said— That the Lord sent fiery Serpents amongst the Israelites, and they bitten the people, and much People of Israel died, for their murmuring against Moses (who in those days) was their chief Magistrate.  
Likewise Absolom rebelled against King David, Lord and Father, but his great Army was overthrown, and Twenty Thousand of them were slain, and himself hanged by the head, forsaken by his Mule, and with three Darts thrust through the heart by Joab, and Ten young men that bare Joab's Armour, compassed him about, and slew him, as you may read in the 18. Chap. of the second Book of Samuel at the 7.14, & 15. ver.  
Also Sheba (the Son of Bichri) rebelled against King David, and blew a Trumpet, and said, we have no part in David, neither have we Inheritance in the Son of Jesse; and every man of Israel went up from after David, and followed Sheba; but shortly after, Sheba being besieged by Joab in Abel, had his head stricken off, and thrown over the Wall to Joab, as it is recorded in the 20. Chap. of the second of Samuel at the 1, 2, 21, 22. verses.  
Baasha the Son of Ahijah conspired against Nadab, his Lord and King; and slew him; as appears in the 15. Ch. of the first Book of Reg. ver. the 27. But in the 16. Chap. of the same Book, at the 1, 2, & 3. v. Jehu the Son of Hanani prophesied against him (saying from God) I will take away the Posterity of Baasha, and will make thy House like the House of Jeroboam the Son of Nebat, him that dieth of Baasha in the City, shall the Dogs eat; and him that dyeth of his, in the fields, shall the Fowls of the air eat.  
Zimri a servant to Elah, King of Israel, conspired against his Master and slew him; but within seven days, Omri whom the People made King, came and besieged him in Tirzah, and it came to pass, when Zimri saw the City was taken, that he went into the Palace of the King, and burned the King's house over his head, and died, as it is apparent in the 16th. Chapter of the First Book of the Kings, from the 9th. to the 19th. Verse.  
The Servants of Joash, King of Juda, conspired against him, and slew the King in the House of Millo: as appears in the Twelfth Chapter of the second Book of the Kings, Verse 20. But in the 14. Chapter of the same Book, Verse 5. It is said, That, as soon as Amaziah his Son had the Kingdom Confirmed in his hand, he slew his Servants who had slain the King his Father.  
There is also a very remarkable passage in the 21. Chapter of the 2d. Book of the Kings at the 23, and 24, Verses, where it is said, That the Servants of Ammon Conspired against him, and slew the King in his own House, and the People of the Land slew all them that had Conspired against King Ammon.— And the People of the Land made Josiah his Son, King in his stead.  
A Parallel of this example we had in the Martyrdom of our Late King, and the Restauration of our present Sovereign, for his own Subjects conspired against him, and slew the King at his own House; and the People of the Land (by putting the Laws in Execution) did cut off some of those that Conspired the death of their Royal Master: And again Josiah-like, the people of this Land (by the wonderful Providence of God) did place his Princely Son, to rule (the Realm) in his Father's stead; To whose gracious Person, may God grant a long and a prosperous Reign over us I shall cite Two or Three Examples (from the New Testament) and so put a Period to this noted Point.  
Joseph and Mary, the Parents or our Lord and Saviour, (willing to show their Loyalty and Obedience) upon the command of Augustus Caesar, went up unto their own City to be taxed, as appears in the 2d. Chap. of St. Luke's Gospel Ver. the 4th. Christ himself paid Tribute to Caesar, and submitted to the judgement of Pilate, though he could easily have delivered himself from the same: As appears in the 17 Chapter of St. Matthew, at the 27. Verse.  
We read in the 5. Chapter of the Acts, Verse 37. That one Judas of Galilee counselled the Jews, that by no means they should pay Tribute unto Caesar; but to maintain their ancient Privileges and Customs, and so drew away much People after him; but he perished, and all, as many as obeyed him, were dispersed.  
St. Paul submitted to, and pleaded his cause before Felix the Roman Governor; as appears, Acts the 24th. at the 10th. Verse.  
The like he did before Festus, who came in the room of Felix, and afterwards he appealed unto Caesar's Judgment-seat, as it is very observable in the 25. Chap. of the Acts at the 8. & 11. ver.  
Now it plainly appears that Joseph, and Mary, and Jesus, and Paul, were obedient to civil Magistrates, and Governors; But such as were disobedient and rebellious, they were rewarded according to their due deserts, as I have sufficiently demonstrated from the third Proposition,  
Whence I proved by express Testimonies of Scripture, that sudden Calamities have ensued upon the Rebellion of Schismatical and Factious People, as agreeable with the first Branch of the 2d. ver. in my Text, Where Solomon affirms, That their Calamity shall rise suddenly.  
From which I pass to the Fourth Proposition: Namely to maintain, That in whatever Nation the People are arbitrarily divided in opposition to the Government, such Erterprises portend those Parties ruin; which also is correspondent with the last Branch of my Text, where Solomon propounds this ominous Interrogatory— And who knoweth th' ruin of them both?  
It is to be observed in the course of all Ages, that the most flourishing Kingdoms of the World, never received such fearful downfalls, from open and foreign Enemies, as they have done by secret Innovations and Domestic conspiracies.  
The destruction of Jerusalem (that Metropolis of earthly Cities) began by the civil, or rather uncivil discords, of Simon and Eleazar; but when Vespasian the Emperor, and his Son Titus came against it with an Army, they found the whole Nation of the Jews, divided into three factions, each or them ready to undo the other: Whereupon followed the overthrow of that Kingdom, and rasing of Jerusalem even level with the ground; for then there were slain of the Jews (being Men, Women and Children) as the learned Josephus writes, who (at that time) was Captain in the field, no less than Eleven hundred Thousand.  
It is apparently demonstrable, that every Schism proceeds from its first Point, to the full Period of a plain Heresy; of one small spark is kindled a great fire; Arrius' Heresy was but a spark at the beginning, yet this spark did set all Africa and Europe on the (furious) fire of Contention, that hitherto the Church militant recovered not its former esteem and purity. Also Mahomet (that Antichristian Infidel) began with a very few of his Sect, but in a short time he over-ran Asia, and did so deface the beauty of the Eastern Churches, that (to this day) he continues a Scourge to all Christendom: And it is observed (by woeful experience) That the Anabaptists (of late years) kindled such a Spark of Error in Germany (as grew into such a combustible flame) that many Cities, Towns and Temples, were set on fire, whereupon issued a bloody Massacre of many thousand People.  
But we need not go so far as Jerusalem, Turkey or Germany, for Examples.  
This Kingdom of ours, could never be invaded nor conquered, till such time as the people were at variance within themselves; then was Julius Caesar with a small Army, the Saxons, Danes and Normans, able to possess, and suppress our Country.  
The like Surprisal happened in the time of our late Rebellion, when England was deposed of its Princely Patron-ship, to be in subjection to an Usurping Protectorship.  
It is the opinion of Herodian (an old Writer) that as much as War is worse than peace, so much, civil Sedition is worse than war. And Titus Livius saith; that it is dissension which causeth the ruin of great Empire.  
I am sure this our Kingdom has sufficiently shared in such Calamities, and had not God intervened his good Providence, the horrible designs which were contrived not long since, might have brought it to utter ruin; For as our Saviour saith in the 12. Chap. of St. Matthew, Verse 25— Every Kingdom divided against itself, is brought to desolation, and every City or House divided against itself, shall not stand. And thus much (briefly) must suffice in reference to the ruin of that Kingdom and its Subjects, which is undermined by seditious People; for these might in a (tumultuous way) be so destructive to each other (and also to the Nation) as to weaken the power of their Prince, to wage War with a Foreign enemy; so that this point complies with my fourth and last proposition;  
From which I briefly maintained— That in whatever Nation the People are arbitrarily divided in opposition to the Government, such Erterprises portend those Parties ruin, which fitly corresponds with the last branch in my Text, where Solomon propounds this ominous Interrogatory; And who knoweth the ruin of them both?  
Which guides me to the Fifth and last Point relating to my present Subject, that is, to infer the Application both from the Premises and the Conclusion of my Text.  
Since therefore that all Persons fearing God, aught to honour and obey their lawful Sovereign, and not to meddle with such People as change from his Government, by reason the Calamities of such shall suddenly arise, yea even to ruin and destroy them in their unlawful Enterprises. Then let it be our Christian care and diligence so to fear God, and honour the King; as to be in due subjection to all the subordinate Magistrates, as those that are sent by them, for the punishment of offenders, more especially to the right Worshipful the present Mayor, to whom God, and the King, have committed the Sword of Justice, to execute Judgement in this City: That (as his name is Samuel) he might therewith, (Samuel-like) hue Disloyalty and Sedition in pieces, as Agag the troubler of Israel was hewed before the Lord in Gilgal, which passage is observable in the 15. Chapter of the first of Samuel at the 33. ver.— But in the 22, & 23. ver. of the same Chap. the Prophet Samuel hath an excellent Observation in reference to Obedience and Loyalty, where he speaks these Expressions— Behold, to obey is better than sacrifice; and to hearken then the fat of rams— For Rebellion is as the sin of Witchcraft, and stubborness is as Iniquity, and Idolatry.  
But to put a Period to such wilful Practices, I shall insert this Christian Caution, That if in case any Persons be dejected by reason of accusing Consciences for withdrawing themselves (long since) from the Communion of their Mother-Church, or neglecting their Duty of Loyalty to the King, as the Foster-Father thereof: And notwithstanding all this; have an earnest desire for the future, of being conformable to the said Church, in compliance with the Apostle's Council, who would have God to be feared, and the King honoured; I do ardently entreat all such, for the calming, or appeasing of their Consciences, to lay hold on the present opportunity, that their Obedience, and God's Mercy might meet together, so that Righteousness and Peace may (perpetually) kiss each other: In the pursuit of which duty, St. Paul gives us a Christian (and a Catholic) exhortation in his first Epistle to Timothy, the 2. Chap. at the 1, 2, & 3. ver. where he delivers this Apostolical charge,— That, first of all, Supplications, Prayers, Intercessions and giving of Thanks, be made for all men.— For Kings, and for all that are in Authority, that we may lead a quiet and peaceable Life, in all Godliness and Honesty,— For this is good and acceptable in the sight of God our Saviour. This was the practice of the holy Apostles, and also the Rule of the Primitive Father's Imitation; as appears by a certain Prayer or Collect, recited by Tertullian (a reverend Father of the primitive Church) in behalf of the ancient Emperors, Worded in these Expressions, God Almighty, who is the Protector and Defender of Kings, Grant to your Sacred Majesty a long Life, a happy Reign, a secure State and Habitation, a strong Army, a faithful Senate or Council, and a Loyal People.  
This Prayer is very requisite to be minded by every Loyal-hearted Person, both for the Good of his Sovereign and himself, more especially, by the Subjects of this Kingdom, that God might be entreated to make our King, so pious, prosperous and puissant in his Princely Erterprises, as that all European Tongues may unanimously confess CAROLUS Ille MAGNUS, Charles he is the Great, By the blessing of God he is great in this Nation, and also Good to the Nation, for this Kingdom is blessed both in his Regal Descent and Royal Deportment; as to his Descent, he is well known to be the Son of Nobles, In which respect Solomon saith in the 10th. Chap. of his Ecclesiastes at the 17. ver.— Blessed art thou O Land, when thy King is the Son of Nobles.  
Our Royal Charles, is so Noble in all his Actions, that I can parallel him with none, but prudent and princely Solomon; like unto whom (in the first Place) God has endued his heart with extraordinary Wisdom: To go in, and out, before the great People of this Kingdom committed to his Princely Tuition.  
2. As Solomon was called Lemuel, a King belonging to the Lord; so also may our King; For he is one belonging unto him.  
1st. In that he is The Defender of his Holy Catholic and Apostolic Faith.  
2dly. As Solomon was named Jedidiah, a King beloved of the Lord; so likewise may our Sovereign; for it is certain, that he was so beloved of the Lord, as to be wonderfully rescued and preserved from the furious rage of his enemies, not only before, and at, his Royal Restauration, but also at sundry other times, both at home and abroad.  
3dly. As Solomon was called Shelemo, a peaceable and a quiet King, so may our CHARLES; for he was so quiet and peaceable, as not to revenge much of his Father's Blood upon the heads of his Enemies, neither fully to recompense their cruelty upon those Persons, who by commixing Villainy with Violence, lately attempted to imbrue their (polluted) hands in his own Royal Blood: So that his Majesty might have taken up a doleful Lamentation in allusion to that of the Daughter of Zion, mentioned in the 4. Chap. of Jeremiah, at the 31. ver. That bewaileth herself, and that spreadeth her hands, saying, Woe is me now; for my Soul is wearied, because of Murderers— But may God Almighty preserve our Prince his gracious Person, from all such Diabolical and Inhuman Attempts, by establishing Peace within the Walls of his Three Kingdoms, and Prosperity in the Palaces thereof; That all his Subjects may live so peaceably and quiet under their Vines and their Figtrees, as to be free from the fear of Evil.  
Which that we may do, Let us implore God the Father, for the sake of God the Son, to endue us with the Grace of God the Holy Ghost, at all times, in all places, and upon all occasions, to put in practice that Sacred Admonition of prudent Solomon (the Son of David) in the Words of my present Text, where he saith to every Subject.  
My Son, fear thou the Lord and the King; and meddle not with them that are given to change:  
For their Calamity shall rise suddenly, and who knoweth the ruin of them both.  
Now to God the Father, God the Son, and God the Holy Ghost, a Trinity of Consubstantial Persons, subsisting in the Deity of one Individual Essence be ascribed, as is most due, all Honour, Glory, Power and Praise from henceforth, even for ever more. AMEN.  
FINIS.