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REBELLION UNMASKED OR A SERMON PREACHED At Poplar in the Pariſh of Stepney (in the new Chappel there lately erected by the Honourable Society of the Eaſt-Indie-Company) upon occaſion of the late Rebel­lious inſurrection in London.

WHEREIN Is opened the reſemblances between Rebel­lion and the ſins of Witchcraft and Ido­latry, as alſo the pretences for Rebellion Anſwered.

By THOMAS MARRIOT, M. A. of Kath. H. in Cam­bridge, and Chaplain to the Eaſt-Indie-Company.

ROM. 13.1.2.

Let every ſoul be ſubject unto 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 ſhall receive to themſelves damnation.

LONDON, Printed by I. R. for Thomas Iohnſon, at the Golden Key in S. Paul's Church-yard, 1661.


Reverendo in Chriſt. Patri D. D. Gilberto Epiſc. Londinenſi. Sacellanus Domeſticus Georg. Stradling.

An Advertiſement to the READER.

THeſe are to let thee underſtand (Chriſtian Reader) that this Sermon was not in its firſt framing intended for publick view, onely compoſed for the benefit of a private and plaine auditory, and indeed had it not been deſired by ſome, and had I not had ſtrong convictions on my ſpirit concerning the preſent neceſſity of the Subject, it had gone no further then thoſe to whom it was firſt preached; let the ſhortneſs of the time, I had to compoſe it, plead ſomething for its plaine garb in which it doth ap­peare, it being preached on the 13. Ian. the Lords day next following the Rebellious inſurrections in London, it being likewiſe a more then ordinary buſy week with me upon ſome other occaſions. I am not unſenſible how many uncharitable cen­ſures I am like to bear from ſome for it, but let ſuch know that by the peace I have in my own conſcience I am provided to bear them all; and like a Chriſtian, conſider, if thou ſhalt judge the Author raſhly, it will moſt redound to thy own hurt, and be an addition of guilt to thy own con­ſcience. Some few words I have changed in the printing of it, but nothing of the ſence of what was delivered, and ſome few lines (though very few) I have added in one or two places for illuſtration ſake; alſo one head which (being caſt upon the ſtraites of time) was through haſt omitted, is here inſerted. The reſt is intire as it was preached both for ſence and words. Be not e're the more out of love with truth, though thou meet it in a plain dreſs, read without Gall or prejudice, ſtudy and ſeek the Churches peace, ſo ſhalt thou approve thy ſelf to be a true ſervant of the God of peace, if thou ſeeſt any thing of humane frailty, cover it with the mantle of love, read, and not onely read but practiſe what is here from Gods word diſcove­red to be thy duty. The Lord add his bleſſing.

Thine in the Lord. THO. MARRIOT.

To the Right Worſhipfull Sr. Andrew Riccard Governour, the Right Worſhipful Sr. Tho. Chamber­laine Deputy, and the reſt of the Com­mitte of the Honourable Eaſt-Indie-Company, Grace Mercy, and Peace.

IT is not very long (right Honourable) ſince the condition of England was much like unto that of the Iews in their captivi­ty; of whom it is ſaid the children of Iſrael,Ier. 50.33. and the children of Iudah were oppreſſed together, and all that took them captives held them faſt, they refuſed to let them go. At which time when we ſeemed to be e'ne at the laſt gaſpe it pleaſed Al­mighty God in mercy to viſit us, and in the reſtauration of our gracious Soveraigne to give no ſmall hopes of our reſtauration to peace both in Church and State, and Oh! how joyful and pleaſant aſight is it to all ſound-hearted Chriſtians to ſee the Walls of our Hieruſalem building again? yet hath it likewiſe fared with us as it did alſo with the people of God, after their Captivity, that no ſooner could they begin to build, but Sathan ſtirred up thoſe who did indeavour to hinder this Glorious work, who combined in a Plot and conſpiracy againſt Gods Church,Neh. 4.11 and deſigned before they should know any thing, or ſee them, to come into the midst of them, and ſlay them, & cauſe their work to ceaſe, which we have once more with our eyes beheld to be attem­pted in our time. It is this malice of the Devil againſt the peace of our Zion, which hath occaſioned me to handle this Sub­ject, looking upon it as my duty hereup­on to open the hainouſneſs of this ſin of Rebellion from the word of God, and to give anſwer to the Pleas of diſcontented perſons, that if it be poſſible, the erro­neous might be reduced, and the like ſad unſcriptural attempts might be for fu­ture prevented; I doubt not but ſome may be much diſpleaſed, at what is herein con­tained, eſpecially thoſe who are touched in the ſore place. Even wholeſome food is unſavory to the palate of ſuch as are diſtempered, but we muſt pleaſe God rather then men. The Lord knows, the peace of the Nation and Church in which we live, is the maine end why I have taken the boldneſs to expoſe this Home-Spun Sermon unto publick view. (peace is that Jewel which ſet in the ring of the Church makes it ſparkling & glo­rious, though it be the deſign of Sathan to rob it of this its glory, of this its Iewel) Accept therefore (Right Honourable) of this plain Sermon with all humility beg­ging your protection, and unto whom in­deed could I more properly Dedicate it then unto your Honours,) by whoſe in­couragement it is, that both it and the reſt of my labours in this place have re­ceived their very life and breath, but un­to you; whoſe bounty in building us a Sy­nagogue, and care in promoting the Goſpel of peace among us in a place where otherwiſe in all likelihood, many ſouls would have ſtarved for want of food, whoſe charity, I ſay, in erecting and induing an Almes-houſe, wherein to feed and cloth the bo­dies of the poore, and in erecting a Spa­cious Chapel among us (even in the midſt of thoſe times when others made it their work to throw down Churches) where many hundred ſouls are continually fedthw the bread of life, a high expreſſion of your love to the God & Goſpel of peace, ſuch renouned acts as are worthy to be re­membred, and may ſerve as eminent ex­amples to following Generations. Oh! hovv many ſouls in this place are bound conti­nually to bleſſe you, and to bleſſe God for you? beſides indeed the particular favors I have received of you, have ingaged me to pre­ſent you vvith theſe firſt Fruits, as a ſmall expreſſion of my thankfulneſſe to you, for thoſe many undeſerved favors confer­red upon me; all that I humbly petition of you is your acceptance, praying that the Lord would abundantly bleſſe you, with ſpiritual bleſſings in your ſouls, and proſper you in your affaires in this world, and at laſt advance you to be of the Com­pany of the Glorious Saints in heaven, which is the conſtant Prayer of him who is,

Your Honours obliged ſervant though unworthieſt among the Miniſters of Chriſt. THO. MARRIOT.


1 SAM. 15.23.

〈…〉〈 in non-Latin alphabet 〉For Rebellion is as the ſin of Witchcraft, and ſtubborneſs is as iniquity and Idolatry.

THat which God gave in commiſ­ſion to his Prophet Eſaiah. 58.1. is well known unto you, Cry a­loud ſpare not, lift up thy voice like a trumpet, and shew my people their tranſgreſsion, and the houſe of Iacob their ſins. What kind of people theſe were, againſt whom God doth commiſſion the Prophet with this tarte and ſe­vere meſſage, you ſee partly in this verſe, more fully in the following verſes; They were a Generation that did make a great profeſſion of Religion; They ſeek me daily, ſaith God, they took delight in approaching to God, and in the following verſes you ſee how they faſt­ed. They were a ſort of people that made a great ſhew2 of Saintſhip [they ſought God] high pretences there were to Religion, but in the mean time they made their Religion but a cloak to their wickedneſs, they lived in groſs crying ſins againſt God; now God being exceed­ingly diſpleaſed with, and highly provoked againſt theſe hypocritical wretches, he ſends his Prophet to cry aloud, or (as the word notes) to cry in the throat, and not to ſpare. What? Cry aloud againſt ſuch Saints as theſe, who were thus Religious, and ſought God after this manner? Yes, Cry aloud, ſaith God, fear them not, ſpare them not for this,Calvin. in loc. lift up thy voice like a Trumpet, (which doth not onely note the loudneſs of the voice, but the tartneſs of the reproofes with which he was to ſcourge theſe notorious hypocrites) ſhew my people their ini­quities, and the houſe of Jacob their ſins. Note.When (ſuch eſpecially who make high pretences to Religion, and keep a howling at their prayers, yet commit horrid, crying ſins; Gods Prophets and Miniſters are then ingaged by commiſsion, and duty to cry aloud and not to ſpare ſuch for fear of their pretences to Piety and Holineſs, but to lift up their voice like a Trumpet againſt their horrid impieties, and wickedneſſes. What this laſt week hath brought to light concerning the horrid tranſactions of hypocritical profeſſors, (blaſphemouſly intitling God to their murders, and Rebellions, impudently fighting the Battailes of the devil, though pre­tendedly under the banner of Chriſt, whilſt Rebell's againſt God and their King, and Traytors to their Countrey, yet cal­ling Ieſus their King) is too well known to all of us. If ever we that are Miniſters are to cry aloud in the Pul­pit, it is when wickedneſs cryes aloud, when the blood of Innocents cryes aloud in the ſtreets: ſhall ſuch Re­bellious deſignes and practiſes, and maſſacres be car­ried on, and executed under pretences of Religion, and Gods Prophets not cry aloud? Shall we hear the name of God openly blaſphemed, ſee the people of God openly, and murderouſly maſſacred, the name of Chriſt wickedly and deviliſhly prophaned, and not cry aloud3 againſt ſuch wickedneſs? Better that our tongues ſhould for ever cleave to the roof of our mouths, then that we ſhould not at ſuch time ſtand up for our Lord and maſter Ieſus Chriſt, whoſe Embaſſadors we are. What hath been the occaſion of all our former diſtur­bances for ſeveral years together? was it not Rebellion, and Rebellion under a mask of Religion? and ſhall we ſee the ſame Rebellious deſignes on foot, nay pra­ctiſes yet more black, horrid and Barbarous, under the ſame cloak and pretences of Religion, and not cry a­loud againſt ſuch wickedneſs? Sure, if Miniſters ſhould not now cry aloud the very ſtones in the ſtreets would cry out againſt us. If we ſhould not now cry aloud and plead the cauſe of our Lord and maſter Ieſus Chriſt, how ſhall we ever appear before him with comfort? For Rebellion is as the ſin of Witchcraft, and ſtubbornneſs is as iniquity and Idolatry.

Theſe words may be conſidered two wayes, either Relativè as they ſtand in relation to what goeth before, denoted by this word [for] in the forefront of the Text: or elſe leaving out this word [for] they may be conſi­dered Abſolute as a diſtinct and intire propoſition by themſelves, Rebellion is as the ſin of Witchcraft, and ſtub­borneſs as iniquity and Idolatry.

Let us firſt in a word look upon them in their Rela­tion to what goeth before. God had ſent unto Saul by his Prophet Samuel to goe againſt the Amalekites, and gave it him in his Commiſſion to ſlay all. When Saul had obtained the victory, you find he ſpares and ſaves A­gag alive, and ſpares alſo the chief of the cattel, thus rebelling againſt that God that had advanced him; where we ſee by the way, how dangerous a thing it is for Kings and Princes to ſave thoſe alive who are by expreſſe command of God to be executed; nor is it to be paſſed over without obſerving, how Saul doth in­deavour to palliate this his Act of Rebellion, and to cover it with a Maske of Religion: he tells Samuel,Verſ. 21. he4 had kept all the commands of God, and in that the people had ſaved the cattel alive it was onely to Sacri­fice with them unto God in Gilgal, v. 21. upon which Samuel ſharply reproves him,V. 22.23. And Samuel ſaid, hath the Lord as great delight in burnt-offerings and Sacrifices, as in obeying the voice of the Lord? Behold to obey is better then Sacrifice: and to hearken then the fat of Rams. For, Re­bellion is as the ſin of witchcraft, and ſtubborneſs is as iniqui­ty and idolatry.

Leaving out this firſt word [for] we ſhall conſider them as an intire and diſtinct propoſition by them­ſelves [Rebellion is as the ſin of witchcraft, &c.] where we ſhall firſt ſpeak ſomething as to the reading and expli­cation of the words, and ſo we ſhall proceed to the more full and particular handling of the odiouſneſs of this ſin of Rebellion from the words.

Rebellion〈…〉〈 in non-Latin alphabet 〉ſome read it pugnare,〈…〉〈 in non-Latin alphabet 〉 to fight is as the ſin of witchcraft, which if meant of fighting either a­gainſt God the King of Heaven, or againſt our earthly King, is the ſame in ſence with our Tranſlation, which hath more properly rendered it, Rebellio, Rebel­lion is as the ſin of witchcraft: of Rebellion there are ſeverall ſorts: Rebellion may be conſidered as a Genus with ſeverall ſpecies contained under it.

There is a Rebellion againſt God,Several ſorts of Rebel­lion. the God of Heaven, the King & Soveraign of all the world, when God who is the great King & Soveraign of Heaven and earth doth lay his Commands upon the children of men, and they ſhall follow their own counſel, prefer their own humors and wils before the will and command of God their Soveraign, pertinaciouſly proſecuting the Dictates of their own wicked hearts in oppoſition to the known, juſt, holy, righteous commands of God. This is Rebel­lion againſt the God of Heaven and King of all the earth. There is likewiſe a Rebellion againſt the earthly God,Pſal. 82.6.7. for ſo the lawful Kings & Magiſtrates of the earth are called Gods. I have ſaid yea are Gods, but ye ſhall dye5 like men, this may be called for diſtinction ſake a Civil Rebellion, as being againſt the civil Magiſtrate and earth­ly King, (though otherwiſe it is uncivil enough) when perſons will kick and ſpurne againſt their King whom God hath ſet over them, and will not be governed by the lawes of their Soveraign though never ſo equitable, and agreable to the Lawes of God, but will be perverſe, reſtleſs in their deſignes and attempts to throw down Magiſtracy to deſtroy their King and Soveraign, to bring all (as of old) into a rude Chaos, and Helliſh confuſion; this is civil Rebellion, & yet this Rebellion againſt an earthly King if collaterally conſidered is alſo Rebel­lion againſt the King of Heaven, whoſe Vicegerent the earthly King is, and to whom we ſtand obliged by the Law of the great God:Of Re­bellion ſeveral degrees. of this Rebellion againſt our earthly King and governours there are likewiſe ſe­verall Degrees, ſome of a higher nature, ſome of a lower, ſome being contrivers, projectors, and actors of Rebellion, o­thers abetters and well-wishers; now for a man or woman any way to abet, incourage, or wiſh well in their hearts to ſuch Rebellious deſignes, to the ſucceſs of ſuch Re­bellious deſignes and practiſes, this is alſo Rebellion though of ſomewhat a lower degree then the other. Now Samuel tells us from the Lord that Rebellion is as the ſin of withcraft:〈…〉〈 in non-Latin alphabet 〉quaſi peccatum ariolandi,〈…〉〈 in non-Latin alphabet 〉Vulg. Ar. Mont. ſome tranſlate it, as the ſin of ſouth-ſaying: Ar: Mont. peccatum divinationis the ſin, or as the ſin of Divination, and ſo the word〈…〉〈 in non-Latin alphabet 〉doth properly ſignify Divination, a dealing with the Devil in the black art, Rebellion is as divination, or as Witchcraft, for this Divination here, is properly ſuch as is by the help of the Devil, and ſo Witchcraft.

1. Rebellion is [as] the ſin of Witchcraft, ſome there are that think this to be a ſicut aequalitatis, an [as,] of aequa­lity, as if here Rebellion (by the ſpirit of God) ſhould be ſet forth unto us to be a ſin of as hainous a nature as the ſin of Idolatry.


2. Others there are that take it to be a ſicut ſimilitu­dinis, an [as] of ſimilitude or likeneſs.Aq. 2. 2dae Q. 105. A. 2. 1m. ſo Aquinas, Comparatio non aequalitatis ſed ſimilitudinis, quia inobedientia redundat in contemptum Dei, ſicut & Idololatria, licet Idololatria magis. A compariſon or [As] not of equality, but of ſimilitude or likeneſſe, becauſe Rebellion doth redound unto the contempt of God, as Idolatry doth, though Idolatry more.

And〈…〉〈 in non-Latin alphabet 〉ſtubborneſs as iniquity and Idolatry,〈…〉〈 in non-Latin alphabet 〉Taken verbaliter & nomi­naliter. Burdorſ. Ar. Mont. Vulg. Iun. and Trem. the word in the Heb. may be taken either verbaliter as a verb in Hiphil, or nominaliter, as a noun, and is both wayes uſed in Scripture. Wherefore ſome tranſlate it verbally, & tranſgredi, to tranſgreſſe, as iniquity and Idolatry: others tranſlate it nolle acquieſcere, not to be quiet, is as iniquity and Idolatry: others tranſlate it nominaliter as a noun, repugnantia; ſo Iun. & Trem. the language will bear both, and they all come to the ſame ſenſe and meaning, to tranſgreſſe, not to be quiet, or ſtubborneſſe, a perſons perſiſting in his own wicked way, obſtinately and ſtubbornly to the diſturbance of the peace of Church and State, proſecuting his own fancy and humor in contradiction to the Law of God and man; this [stubborneſs] is as iniquity and Idolatry [is as iniquity,] 〈…〉〈 in non-Latin alphabet 〉Ar. Mont Note.〈…〉〈 in non-Latin alphabet 〉Ar. Mont. tranſlates〈…〉〈 in non-Latin alphabet 〉here menda­cium ſtubborneſſe is [a lye] and ſo the word will bear ve­ry well; which doth ſerve to ſet forth the nature of Re­bellion and ſtubborneſſe. Rebellion is a lye, it is a lye as being contrary to the Command of God, and giving God the lye; and it is a lye in reſpect of the contrivers, plotters, and pra­ctiſers of Rebellion, for whilſt ſuch perſons do uſually pleaſe themſelves with great ſucceſſe in this their ſtub­born humor, for the moſt part God doth blaſt them, and ſo in the effect of it, it is a lye.

If we look into Scripture,Gen. 15.16. we ſhall ſind all ſin and un­righteouſneſſe to be called〈…〉〈 in non-Latin alphabet 〉iniquity. So Gen. 15.16. the [iniquity] of the Amorites is not yet full. So Rom. 4.7.So Rom. 4.7. bleſſed are they whoſe (iniquities) are forgiven. But in7 this ſenſe, how ſtubborneſſe may be ſaid to be as Iniqui­ty, is not eaſy to conceive, and therefore by〈…〉〈 in non-Latin alphabet 〉iniquity, ſome underſtand the aberration of men from the right rule of Gods worſhip, (and in that it is here joyned with Idolatry this to me ſeems to be the moſt genuine and proper interpretation of it) and anſwerable to this tranſlate it Superstitio; & ſicut Superſtitio repugnantia:Iun. & Trem. and ſtubborneſs as Superſtitition and idolatry: and here, it is very conſiderable that whereas our generation of Rebell's ſtarted up among us,Note. make I know not what ſup­poſitions, and ſuſpicions concerning the introducing of ſuperſtition and idolatry, as the pretended ground of their Rebellious deſignes and practiſes; they hereby fall into as bad a ſin, or at leaſt a ſin bearing great like­neſs and reſemblance to this ſuperſtition and Idolatry, they ſeem ſo much to abhorre and deteſt: for Rebel­lion and ſtubborneſs is as ſuperstition and Idolatry: [and Idolatry〈…〉〈 in non-Latin alphabet 〉and Teraphim the word iin the Hebrew in Iudge 17.5.〈…〉〈 in non-Latin alphabet 〉17. Iudg. 5. it is there ſaid that Micah had a houſe of Gods, and made an Ephod and Teraphim, now theſe Teraphim were a ſpecial ſort of images, diſtinguiſhed by that name from all other ſort of images, 2 Kings. 23.24. 2 Kings 23.24.Moreover the workers with familiar ſpirits, and the wi­zards, and the images (the word in the Hebrew is the Tera­phim) and the idols did Ioſiah put away. It ſeems theſe images called the Teraphim had the ſhape of men. 1 Sam. 19.13. And Michael took an image (or Teraphim) and laid it in the bed. 1. Sam. 19.13.This had the ſhape of a man, and it is more then probable they made uſe of theſe Teraphim as oracles, and received from them anſwers what to do in doubtfulcaſes. Ezek. 21.21. 21. Ezek. 21.Where it is ſaid that the King of Babylon ſtood in the parting of the way, and uſed divination, and conſulted with Images, or Teraphim: ſo Zach. 10.2. the Idols or Teraphim have ſpoken vanity;Zach. 10.2. ſo that here, the meaning of the expreſſion in the Text, ſeems to be this; ſtubborneſſe is as Idolatry or Teraphim, as if a man went to an image where the Devil doth fill8 the Image, or ſpeak in the Images, it is as the conſult­ing with the Devil, and worſhiping the very Devil himſelf, thus ſtubborneſſe is as ſuperſtition and Idola­try,

The words you ſee are a famous portion of Scripture wherein the Lord himſelf doth ſet forth the odiouſneſs and deviliſhneſs of the ſin of Rebellion. Which I ſhall handle chiefly as relating to our earthly King and ſhow you how it is as the ſin of Witchcraft and Idolatry. I ſhall not alter the words, they are an intire propoſition, That Rebellion is as the ſin of Witchcraft and ſtubborneſs as iniquity or ſuperstition and Idolatry; now here in the proſe­cution of the Text and propoſition, I ſhall firſt ſhow you the ſimilitude or reſemblance between the ſin of Rebellion and the ſins of Witchcraft and Idolatry,Reſem­blance between Rebel­lion and Witch­craft and Idolatry. and then I ſhall give anſwer to the pleas and pretences of thoſe who carry on Rebellious deſignes and practiſes a­mong us: and ſo we ſhall come unto the Application.

Firſt, the Reſemblance between the ſin of Rebellion and the ſins of Witchcraft and Idolatry. Now theſe two ſins of Witchcraft and Idolatry do in ſeverall things a­gree, where I ſhall ſpeak of them jointly and ſhew you how Rebellion is as the ſin of Witchcraft and Idolatry. There are ſome things wherein theſe two ſins of Witchcraft and Idolatry differ from each other: and here I ſhall ſpeak of them diſtinctly and ſhow you the reſemblance that this ſin of Rebellion doth bear to either of them.

Firſt to ſhew the Reſemblances between the ſin of Rebellion & the ſins of Witchcraft and Idolatry,Jointly. joint­ly, take this in 5. particulars.

Firſt, Witchcraft and Idolatry,Rebel­lion a­gainſt the light of na­ture. are ſins againſt the very light of nature; they are both of them ſins that the very light of nature doth detect and abhorre, very nature will teach that there is nothing more contrary to God then the Devil; and that God is to be loved, obeyed, ſerved, and not the Devil according as Witches do leave9 God, diſown God, and adhere to the Devil to ſerve him. And as for theſe Teraphim or Idolatry, taken as a worſhiping of the Images themſelves,Idolatry againſt the light of na­ture. Plut. in vita Nu­mae Pom­pil. or the Devil in theſe Images, or the true God by Images, it is alſo a ſin againſt the very light of nature it ſelf: and therefore Numa Pompilius according to the doctrine of Pythago­ras (as is noted by Plutarch in his life) did abhorre the worſhiping of Images, and the worſhiping of the true God by Images whither made in the likeneſſe of man as theſe Teraphim, or in any other likeneſſe whatſoever; yea many of the heathens themſelves have ſcoffed at this Idolatry and Image worship. This the learned Varre (as Auguſtine witneſſeth) both bewailed and utterly con­demned:Sit Walt. Ralegh. Hiſt. VVorld. p. 166.167. how it was derided by Seneca is evident ſpeak­ing concerning theſe idolaters, ſaith he Simulachra Deo­rum venerantur, illis ſupplicant, genu poſito illa adorant, they worſhip Images, they pray unto them, with bended knees they adore them & fabros qui illa fecere contemnunt, and yet deſpiſe and contemne thoſe that made them. Thus likewiſe did Sophocles teach how pernicious this was unto the ſoules of men; it was likewiſe condemned for impiety by Lyourgus the Lacedaemonian law giver; nay it was alſo of old forbidden by the Brachmans in India. Witchcraft and Idolatry are ſins againſt the very light of nature; ſo is Rebellion as Witchcraft and Idolatry, it being a ſin againſt the very light of nature. Rebellion a­gainſt God the King of Heaven, Rebellion againſt our King and lawfull Magiſtrates is a ſin againſt the light of nature; Rebells againſt their King are ſo many monſters in nature. Very nature ſhewes that without government the world could not ſubſiſt, nay, and that of all Govern­ments none like to that of Monarchy or Kingly Government; See how in the body naturall all the members of the body have care of each other, but eſpecially of the principall, which are for the Government of the reſt, The head and the heart. If the head do but ake, it is noted how the humors of the armes run to the head, & there­fore10 the armes become ſmall and ſlender, becauſe de­prived of their proper Nutriture; and ſo if the heart be ſick, or in danger, or in fear, the outward heat retires inward to comfort the heart, ſo that the body looks outwardly pale; yea, if the head or heart the ruling and governing members be in danger, the other members will hazard limb and liſe to ſave them. See we not by the dictates of nature in the members of the Body naturall, what an unnaturall ſin Rebellion is? for the members of the ſame body politick to ſight againſt their King and Governours: even nature it ſelf ſhowes what a care all the members of the body politick ſhould have of their head and Soveraign, and how unnatural a ſin it is to Rebell againſt their King and ſupreme Magiſtrate. Even the very heathen themſelves have been ſenſible of the vile­neſs of this ſin though they never ſaw beam of Goſpel. light.

It is reported of the old Kings of Peru that they were wont to uſe a Taſſel or Fringe made of red wool which they wore upon their heads,Levinus Apollon. de Regno Peruano apud Spencer. Floril. and when they ſent any Go­vernour to rule as Vice-Roy in any part of their Coun­try, they delivered unto him one of the threads of their Taſſel, and for one of theſe threads he was as much obeyed as if he had bin the King himſelf. Obedience to the King that God doth ſet over us, is a duty ſo natu­rall as that even the Heathens were eaſily drawn to it, but by one poor Thread. Sure then Stubborneſſe and Re­bellion in any, ſo as that they will not be drawn to Al­legiance and Obedience without Ropes and Halters muſt needs be eminently againſt the very light of nature it ſelf,Rebel­lion con­tempt of God. and thus Rebellion is as Witchcraft and Idola­try.

Secondly, Witchcraft and Idolatry are ſins which do both of them caſt contempt upon the Majeſty of Hea­ven. What greater contempt can there be from a huſ­band to his wife, then to leave the boſome of his wife and embrace a whore, or from a wife to her husband,11 then to leave her husband & follow ſtrangers? The like, and worſe contempt to the Majeſty of Heaven are the ſins of Witchcraft and Idolatry: thy maker is thy husband, ſaith God, by his Prophet, to leave God, and cleave to the Devil, as all Witches and Idolaters do, is to con­temne the Sacred Majeſty of Heaven in the higheſt de­gree. Now in this reſpect is the ſin of Rebellion as the ſins of Witchcraft and Idolatry, it being a high con­tempt of the great God, the ſame God that made us, is he that hath alſo made and appointed Kings and civil Magiſtrates to rule over us;13. Rom. 1. V. 5. the ſame God that made us is he that hath commanded allegiance & obedience to them, and that for Conſcience ſake: 13. Rom. 5. to rebell againſt the King is not only contempt to the perſon of an earthly King, but high contempt to God the King of the world,Rebelli­on more peculiar­ly a De­viliſh ſin. by whoſe appointment it is that Kings reign. And thus Rebellion is as the ſins of Witch­craft and Idolatry.

Thirdly, Witchcraft and Idolatry are ſins deſperate­ly, and more peculiarly above other ſins, Devi­liſh, and Diabolicall. They are ſins that ſmell more of Hell then other ſins do. As for Witches it is known by their own confeſſions that they are in compact with the Devil, he hath them in ſpeciall bonds above other ſinners of other ranks and degrees. And ſo for Idolaters they have more immediate relation to the Devil then others, and the Teraphim were Images in which the Devil ſpake, and by which they conſulted with the De­vil, as hath bin ſhewed before. Thus is Rebellion as the ſin of Witchcraft and Idolatry; it being nothing elſe but an inſtigation of the Devil, who to his power is as much for murder and confuſion as God is for love and for order. Rebellion is a ſin that doth more ſmell of Hell then other ſins, as Witches and Idolaters are moſt like unto the Devil, ſo are ſuch as rebell againſt their King and Magiſtrates, and indeavour to throw down civil and Eccleſiaſtical Government: The firſt Re­bell12 againſt his King was the Devil. Who rebelled againſt his God and King, this was the Devils ſin, & as Witches and Idolaters drive a peculiar trade with Hell, ſo do Re­bels the ſame. Rebellion is a ſpecial Trade driven with Hell, and is a ſin eminently transforming perſons into the likeneſſe of the Devil himſelf. Thus Rebellion is as the ſin of Witchcraft and Idolatry.

Fourthly,Rebel­lion a plague as well as fin. Witchcraft and Idolatry are not onely ſins but extraordinary plagues too. Witches and Idolaters are the very plagues of a Nation, thus is Rebellion as Witchcraft and Idolatry: Rebels are the woful plagues of a Nation. What greater plague can light upon a Nation then the plague of Sedition and Rebellion, a plague which ſtrickes immediately at the very life and Vitals of Church and State. Like as it is in the members of the body natu­rall, a man may looſe an arme, an eye, a legge, &c. and yet the body live, but the head cannot be ſtruck off without preſent death. It was not without good ad­viſe that the Iſraelites preferred the life of David their King above ten thouſand of their own lives,2 Sam. 18.13. ten thouſand of them might looſe their lives, and yet the life of the body po­litick continue, if inferiour members be cut off, the bo­dy may live and doe indifferently well, but if the head be taken off, if the King through Rebellion be laid a­ſide, if Magiſtrates and Governours in Church & State laid aſide, actum est de Republica, actum eſt de Eccleſia. That Church and State cannot long ſtand, thus Rebellion is as the ſins of Witchcraft and Idolatry.

5. Rebel­lion a ſpread­ing ſin.Witchcraft and Idolatry are ſins of an exceeding ſpreading nature, all ſins are ſpreading, but above o­thers, theſe ſins are ſpreading and infectious, one Witch will make a great many as hath been experienced and confeſſed; and as for Idolatry, we ſee through the word of God in many examples of what a ſpreading nature it is. How ſoon were thouſands of the Iſraelites in­fected with Idolatry when Moſes was in the Mount? How ſoon did this ſpread over the ten tribes of Iſrael?13 and how is it at this day ſpread over great part of the Chriſtian World? it were eaſy to enlarge upon it, in this, Rebellion is as the ſin of Witchcraft and Idolatry; Odious and abominable to God, as theſe ſins are. How ſuddenly will ſeeds of ſedition and Rebellion ſpring up? How ſoon will a few Rebell's increaſe, and cover a whole Nation:Num. 6 Particu­larly. one Corah with a Rebellious deſign ſoon draws in two hundred and fifty into his Rebellious Conſpiracy.

Secondly, I come now to ſhew you more particu­larly, and diſtinctly, wherein this ſin of Rebellion is as the ſins of Witchcraft and Idolatry.

And firſt, wherein Rebellion is as the ſin of Witch­craft:Rebel­lion as Witch­craft. now Rebellion is as the ſin of Witchcraft in three particulars, Firſt in the cauſe of it, Secondly in the na­tural effects of it, Thirdly in the prognoſtick of it.

Firſt, In the cauſe or ground of it,In the cauſe. the cauſe or ground of Witchcraft for the moſt part is extraordina­ry ſpleene, malice, inveterate Envy and irreconcileable hatred conceived againſt a perſon. This upon expe­rience hath been found true, and been confeſſed by ſeveral that have been Witches and Wizards, and have dealt in this vile, unnatural way with the Divel; when they have been asked how they came to be Witches, they have confeſſed that they had upon injury recei­ved, &c. conceived implacable malice and hatred a­gainſt ſome perſon on whom they ſought Revenge, but had not power to accompliſh it, on which occaſion Sathan hath appeared unto them, and hath upon condi­tions and Contract between them, to ſatisfie their en­vious and malicious humour given them his aſſiſtance. Now in reſpect of the cauſe and ground of this ſin, Re­bellion is as the ſin of Witchcraft; the cauſe and ground of it being Ambition, and Envy, ſtirring up inveterate ha­tred and malice, and ſo ſeeking of revenge on thoſe per­ſons whom they have thus hated, ſee this in thoſe no­torious Rebell's you read of in the Numb. 16.Num. 16 where you read of Corah, Dathan, and Abiram, and their adherents,14 for it ſeems they had made a conſiderable party to car­ry on their Rebellion. Two things at preſent I ſhall touch concerning this deſign, firſt their deſign and pro­ject, ſecondly the cauſe and ground of it.

Firſt, Their deſign and project was Rebellion againſt their Superious and Governours, their Magiſtrates and Miniſters. Verſ. 3.Verſ. 3. They gathered themſelves together againſt Moſes and Aaron. Moſes was their Magiſtrate, Gods Vice­gerent, he that under God did Rule and Govern the Civil State; Aaron was their Prieſt, and chief Miniſter, now theſe perſons lay a Rebellions deſign, they gather together and riſe up againſt Moſes and Aaron, their magiſtrates and Ministers, as our late Rebell's againſt the King their lawful Magiſtrate, and againſt the Miniſtry and Rulers of the Church.

Secondly, And what was the ground of this Rebel­lion againſt their Governours in Church and State? the cauſe and ground of this was the very ſame as the ground of Witchcraft, [Envy] they ſaw how Moſes and Aaron were honoured by the people; becauſe they were above and themſelves below, becauſe they moved in the higher Orbe of Government, and themſelves, in the lower Orbe of Subjection, hereupon they Envyed them for that ſtate of Superiority wherein God had ſet them, and hence their Rebellious deſign and practiſes. All their fault was, God had advanced Moſes and Aaron, not that they had oppoſed God, or hurt Iſrael, ſo that indeed the trouble of the Rebells, was not the badneſs of their Govern­nours, but the goodneſs of God. this you have clearly ex­preſſed Pſal. 106.16. Pſalm 106.16.They Envyed Moſes in the Camp, and Aaron the Saint of God. Thus is Rebellion as the ſin of Witchcraft in reſpect of the cauſe and ground of it.

Secondly;Effects. Rebellion is as the ſin of Witchcraft in re­ſpect of the proper effects of it: what is the proper work & buſineſs of Witches? are they not altogether bent upon miſchief? Caſting away of Ships, making away their neighbours cattel, murdering their neighbours againſt15 whom they have conceived ſpleene and hatred, theſe are the natural and proper effects of the ſin of Witch­craft, in which reſpect Rebellion is as the ſin of Witch­craft; for what is the work of Rebell's, their natural and proper work, but to fire, and kill; ſlay, murder, maſ­ſacre, and to do all manner of Helliſh wickedneſs.

Thirdly,Inreſpect of its Progno­ſtick. Rebellion is as the ſin of Witchcraft in regard of the prognoſtick: Witchcraft, of any ſin next that a­gainſt the Holy Ghoſt is the brand of a vild reprobate Wretch given over to deſtruction and Damnation. Gods power is infinite, but ſcace in an age that you hear of a Witch, converted; ſo near is the Conjunction between Witches and the Devil, that it is hardly to be found where any of them are convinced of their ſin, redu­ced, converted. In this reſpect alſo is Rebellion as the ſin of Witchcraft it is a wofull Prognostick of a Reprobate wretch and firebrand of Hell one deſtined to Damnation, when given up to the ſin of Rebellion & ſtubbornneſs. Miſtake me not, I undertake not poſitively to deter­mine of the eternal State of every one that hath a fin­ger in Rebellious deſignes and actions, nor any way dare I undertake to limit God as if he were not able to make a Traytor, a good Subject, and a Rebel to become Loyal; he that is Almighty can do all things, yet I know not through the Scriptures many more dangerous Prognoſticks of a firebrand of Hell, and one given up to a Reprobate ſenſe then for one to be a Rebell againſt God and his King, againſt Governours of Church and state. 1 Io. 3.15. Rom. 13.2. Thus you ſee more particular­ly how Rebellion is as the ſin of Witchcraft.

I now come to ſhew diſtinctly how this ſin of Rebel­lion and ſtubborneſs is as the ſin of Idolatry,Rebel­lion as Idolatry. Rebel­lion looks like Re­ligion. now this will eminently and evidently appear in this one particular; (for I ſhall forbear lanching out farther into theſe re­ſemblances, leaſt I be prevented in what I have further to deliver) Superſtition and Idolatry of all ſins is a ſin that carries the faireſt Varnish of Religion upon it, in ſo much16 that many are deceived, & take Superſtition and Idolatry for true Religion and Piety: as I doubt not many may be deluded to take Rebellion for Religion. Idolatry I ſay is a ſin that carries a brave varniſh and high pretences of Religion upon its and ſo doth this ſin of Rebellion, it is a ſin for the moſt part Varnished with Religion, it is an old trick of the Devil to varniſh over the vileſt actions with Religion; faire glozing words, Saint like words, and pretences to carry on his Hellish deſignes. In no­mine Domini incipit omne malum, but eſpecially this evil of Sedition and Rebellion, you know how it is with the Papiſts, thoſe Idolatrous Rebels, who will kill Kings and tell you they doe God good ſervice, murder Magiſtrates and all under a notion of Religion. Cambd. Eliz.It is obſerved by Cambden concerning Parſons that Arch Traitor and Rebell, when he was hatching miſchief againſt his King and Country, ſet forth as if he had bin wholly made up of devotion an excellent piece of Chriſtian Reſolution) and now, for Zions ſake, I will not hold my tongue, ſaith one, ſo ſaith an­other, ſo a third: Zion at the tipp of the tongue, and Babel at the root of the heart. Religion without, Rebellion within; ſo,Num. 16.3. thoſe Rebels before mentioned, Numb. 16.3. their deſign was fowle; but their pretence was faire: yea take too much upon you, ſeeing all the Congregation are holy every one of them, and the Lord is among them. Wherefore lift you up your ſelves againſt the Congregation of the Lord? See here, how Religion is the cloke, for their Rebellion againſt Moſes and Aaron. Religion was all the Cry, but Rebellion was all the deſigne. This was the Snake under the graſs. Idolatry is a ſin that carries a fair ſhow of Religion up­on it; thus Rebellion comes under the maſk of Religion and holineſſe. Thus you ſee the firſt thing promiſed ſc. How Rebellion is as Witchcraft and Idolatry: by which you may ſee what a hainous and odious ſin, the ſin of Rebellion is.

I now come to the ſecond thing promiſed, and that is to give anſwer unto the ſeverall pretences under17 which many in the world carry on, their Rebellious deſignes and practiſes, to the ruine of King and Country, Church and State, as much as in them lyes. 1. Pre­tence for Rebelli­on wick­edneſs of Gover­nours.Which I mention, and anſwer not ſo much for the [ſtrength] of their Arguments, as for the [weakneſs] of many Chri­ſtians who are deluded and cheated by theſe fair pre­tences. I ſhall particularly ſpeak to four.

And firſt, the firſt pretence for Rebellion is uſually the naughtineſs of the perſon or perſons governing in Church or State. A Generation there are that take upon them to whiſper into the Eares of one another, as if our**Like that of the Do­natiſts vid. apud Aug. cont. petil, l. 2. c. 92. p. 174.175.176. in 8. whom S. Aug. an­ſwers at large. Anſwer. King were a wicked King, and as if our Bishops that are now to govern the Church were wicked men, and therefore they look upon it as their du­ty, to remove ſuch Governours as theſe are. Now, I ſhall ſay ſome thing particularly to this pretence, and ſhow you the falſhood of it, and the unwarrantableneſs of this ground to raiſe ſedition, and to Rebell againſt our King and Governours Civil or Eccleſiaſtical.

I ſhall chiefly ſpeak to this as Relating to our Sacred Soveraign. If a private perſon and neighbour be pre­judiced we are bound in our places to vindicate him, when but his private good name is taken away, much more when there are ſuch wicked ſuſpicions and whiſperings concerning our King, are we bound to vin­dicate him, theſe tending to the prejudice of the whole Church and State.

And firſt, for any thus to ſpeak or whiſper directly or indirectly concerning his Majeſty, thereby to ſtir up ſedition or Rebellion, is highly uncharitable, uſurping the place of God, who alone is able to ſearch or judge the heart of any, no man is able to reach the heart, it is uncharitable for to judge upon light grounds any man to be wicked, much more his King.

2. As to what ſome would be ſurmizing and whiſper­ing, as to his Majeſties introducing of Popery, if they were not wilfully blind, his Majeſties ſtanding faſt to the Proteſtant Religion, when under ſo great Temptations18 to the contrary, is ſufficient evidence rationally to clear him of that; nor can it rationally or honeſtly be in the leaſt ſuſpected by any that he ſhould be Popiſh, whom the greateſt and ſtrongeſt temptations could never ſhake.

3. Me thinks the extraordinary workings of God for his Majeſty, the many Miraculous deliverances wrought for him, Gods Miraculous Restauration of him, ſhould be ſome ground to think that God would ſcarce have wrought ſo Miraculouſly for one whoſe heart is not right towards him; God doth not uſually ſuch great things, nor is at the expence of ſuch ſtrange deliverances for thoſe who have not ſome more then ordinary Relation to himſelf.

4. If the tree be known by its fruits, methinks his Ma­jeſties Chriſtian care of Religion ſince his Reſtauration, his faithfulneſs in keeping promiſe, his Integrity in govern­ing by Lawes and Councels; his incomparable meekneſs, and gentleneſs, to the worſt of his Enemies; his unparalleld Charity towards thoſe that have moſt provoked him; his readineſs to forgive and pardon ſo many thouſands ſometime deſperately ingaged againſt him, againſt whom he had ſo ſtrong an advantage: theſe viſible fruits might be ſufficient evidences of the goodneſſe of the Tree that bears them, had we but eyes to ſee them, and were not above meaſure cenſorious and unchari­table.

5. Suppoſe indeed, a King were never ſo wicked, as Re­bels will be ready to pretend, what then? muſt we ther­fore Rebell againſt him, and ſwim through a Sea of Blood to dethrone him? muſt we take Gods work out of his hand? is it not a work peculiar to God, I ſay, peculiar to God, and God alone, to ſet up, or caſt down from the Throne? I am ſure the Scripture gives it to God as his ſpeciall Prerogative, Know therefore (leaſt any of you ſhould be deluded) that it is unlaw­full for any ſubjects to Rebell againſt their King under pre­tence19 or ſurmize that he is a wicked Governour. Should he be wicked? Pray for him as a Chriſtian ſubject, Rebell not againſt him, that's the Devils work. That is a conſi­derable expreſſion of David: Pſal. 119. v. 161. Pſ. 119. v. 161. Note.Princes have perſecuted me without a cauſe, but my heart standeth in awe of thy word. Mark what he ſaith, Princes have perſecuted without cauſe; Saul, (to whom this ſpeach of David very likely doth relate he did perſecute David to the high, he hunted him up and down as a Patridge upon the mountains, he ſought all wayes to ruine him, and this without cauſe too, David never gave him any juſt occaſion ſo to doe; what then? doth David ſay Saulis a wicked King, and therefore I will make a party and rebell againſt him, and dethrone him? It is not fit for ſuch a wicked man to reigne or be in ſuch a place; doe you ever hear any words of this nature fall from Davids mouth? nay, though he was himſelf by extraordinary commiſſion from the Lord anointed to be King, yet, not ſuch a word; no, no, David renders not evil for e­vil, but overcomes evil with good; when he had Saul in his power and might have ſlain him, Nay, and was thereunto inſtigated by his ſervants, yet he would not, he deteſted, he abhorred it; when he had but cut off the lapp of his Garment, Oh how did his conſcience ſmite him? What a Hell then may we imagine would Da­vid have had in his conſcience had he cut of his head. No, God forbid that I should touch the Lords anointed. Davids heart ſtood in awe of Gods word which told him, as he anſwered his men, That it was not lawfull for him to touch the Lords anointed.

What ſaith Daniel to that wicked Idolatrous King Darius, 6. Dan. 21. Oh King live for ever;6. Dan. 21. Note. though a wicked King, yet, Oh King live for ever; though an Idolatrous King, yet, O King live for ever; Though one that forced others to Idolatry, yet, O King live for ever. Though one that had unjuſtly20 caſt him into the Lyons Den, and offered him perſonall in­jury, yet, O King live for ever. He did not therefore make a party to Rebell againſt him, becauſe he was thus, nor did he ſeek to throw him out of his Throne, what was Caſar but a wicked King, an Idolatrous King? nor yet doth King Ieſus inſtigate or ſtirre up any to Rebell againſt him. So that you ſee that pretence of the wickedneſſe of a King or Supreme Magiſtrate is not a ſuf­ficient ground of Rebellion, which Pretence, yet, we have great cauſe to conclude is deſperately wicked and falſe as to our perticular caſe.

And as to our Eccleſtaſtical Governours. The Bishops, whereas the pretence of their wickedneſs muſt be a cloke for Rebellion, the like might be ſaid to theſe as to the former, it is highly uncharitable to judge thoſe of them to be ſo, whom we know not nor never ſo much as ſaw their faces moſt of us, and as to ſome of them I ſhall be bold to ſay, that it is moſt notoriouſly falſe; nor dare I believe other, but that ſome of them are of ſuch eminent Piety and integrity, that the very Devil himſelf cannot have the impudence to call them wicked. But, if they were, yet the imperſection of the per­ſon, deſtroyes not the ſunction, nor is it any juſt cauſe where­fore any ſhould raiſe Sedition and Rebellion, and ſuch will do well to conſider who are over free in words of this nature (for many will preſume to lash their Eccleſiastical Governours, who will ſcarce dare to do the ſame to their Civil Governour) that it is no ſmall ſin to revile a pri­vate Chriſtian, but much more to revile Gods Mini­ſters the Shepherds of our ſouls.

A ſecond Pretence of ſome for Rebellion is the buſineſs of Ceremonies,2. Pre­tence Introdu­ding of Ceremo­nies, &c. Common-Prayer, and way of worship which ſome count and call Popish, and hence take occaſion to in­veagle ſilly people to ſedition and Rebellion againſt their Go­vernours God hath ſet over them, and the Government they ought to ſubject themſelves unto, under the notion of throw­ing21 down theſe at leaſt the Reformation of them, too great pretence is made for Rebellion.

Anſwer. To this pretence I anſwer firſt, I muſt needs con­feſſe (if it be my ignorance the Lord inlighten me.) It remaines yet to be proved for ought I can un­derſtand, that the Ceremonies of the Church of En­gland, or the form of publick Prayer are contrary to the Scriptures, that ſome of them being uſed in the Church of Rome, ſhould undeniably prove them Popiſh is an Argument ſo weak that it needs no anſwer; the rule we are to go by is to find whither there be any thing in the word of God againſt them; for elſe I know not why we may not eate a meale dreſſed Italian fashion, ſuppo­ſing there be no poyſon in the meat nor ſawce, no doubt the Church of Rome may have ſomething good in her, if we retaine what is good and not contrary to the Scriptures ſhaking off what is bad, and contrary to the ſame I ſee not but that the charge of Popery is falſe, irrational, and unchriſtian.

Secondly, It is a pittiful piece of raſhneſs to cry down that for ſuperſtitious, and Popiſh which we our ſelves do not preſently underſtand.

Thirdly, But ſuppoſe indeed, ſomething ſmelling of Superſtition be attempted to be introduced, is this a ſuf­ficient ground for Sedition and Rebellion? look into the Text, doth not God ſay, Rebellion is as the ſin of Witch­craft, and ſtubborneſs as ſuperſtition and Idolatry?

I but it may be you wil ſay it is fit ſuch things ſhould be prevented, and what is amiſſe ſhould be reformed.

To this I ſhall offer theſe two things.

Firſt,Suſpect­ed evils to be preven­ted in Gods way. Whatever we would prevent we are every one to labour to prevent in our own places, thoſe that are private Chriſtians are to indeavour the prevention of ſuch things they ſuſpect will be a miſs, by their prayers, not by Rebellion. Prayers & teares were wont formerly to be the Chriſtians Armes, not Pikes and Muskets, and be ſure22 of this, God needs not our ſin, Rebellion, Murder, Blood­shed, Regicide, to uphold or carry on his cauſe, it is too groſ­ly reflecting upon his Glorious Majeſty, to think or i­magine that God cannot doe the work he hath to doe in the world without our ſin, nor hath God ever appoin­ted Rebellion as a way and means for prevention of evils ſuſpected.

Secondly, As to the buſineſs of Reformation; if there be any thing amiſs, there is no good Chriſtian but will heartily deſire it may be reformed; Reformation is in­deed a faire word, but, alas, who knoweth not how cun­ningly, and cloſely Rebellion is sheltered under the wing of pretended Reformation. Where it is truely intended and indeavoured in wayes warrantable and Scriptural, it is worthy to be embraced by all; but when pre­tended for the better carrying on mens corrupt inte­reſts, and is made uſe of as a Stalking horſe to mens wick­ed deſignes, it is no better then (in one word) Diabo­lical, nor is this the firſt time that Rebellion hath been masked under pretence of Reformation, & hath not our own time ſhowed us beyond all Contradiction what hath crept in under this Mask, and what hath been in­troduced under this cloke? was not Reformation ſome years ſince pretended as high as any can pretend to it now? and what was it? did not experience ſhew us? In ſtead of one faithful Religious King, had we not a hun­dred Tyrants? and was this reformation? inſtead of one uniform way of ſerving and worshipping God, had we not all manner of errors, Hereſies, and Irreligions introduced? was not this the reformation? Inſtead of order, had we not confuſion? and was this indeed Reformation? while we over furiouſly contended about the removal of shadows did we not Tantum non looſe the Subſtance, and our ſelves too? was not this the reformation? me thinks the peo­ple of England, having ſo bit upon the Bridle ſhould abhor all the like Seditious, and Rebellious practiſes23 although coming under never ſo ſpecious a pretence of Reformation.

Thirdly,3. Pre­tence Liberty of Con­ſcience. A third pretence for Rebellion is Liberty of Conſcience, a faire cloke which many cover over their Re­bellious deſignes withall, and whereby they delude poore ſilly people. Conſcience is a tender thing, and Liberty is a ſpe­cious pretence.

Anſwer. To this I ſhall briefly ſpeak theſe four words.

1. That Government we are under doth not (as far as I underſtand) abridge any perſon of the liberty of his conſcience, ſo far forth as his conſcience is Regu­lated by the Rule of the word, you may be as holy as you will, ſo you keep in Gods way, and what ever is not in Gods way is no holineſs, nor can conſcience be right­ly pretended for it.

2, How eaſy were it to anſwer ad hominem? and ſay that indeed there is no ſuch thing as Liberty of Conſcience intended by thoſe that make the higheſt pretences to it; it is nothing but a juggle and cloke for Rebellion, ſure were theſe perſons indeed conſcientiouſly & ſeriouſly for liberty of conſcience they would have given more liberty to others when time was; is this their principle indeed that every Chriſtian ought to have Liberty of Conſcience? then why did they not give liberty of con­ſcience to others, who were as conſcientious in ſome things as they themſelves can pretend to be in o­thers?

3. I might further alſo give you to know that there is nothing more repugnant to the Scriptures, dishonou­rable to King Ieſus, deſtructive to Religion, pernicious to all good Civil or Eccleſiaſtical Government, then un­bounded Liberty of Conſcience: univerſal Toleration, and Liberty is moſt contrary even to the light of na­ture,Cam Hiſt. med. lib. 3 c. 18. the Romans were alwayes carefull to retain their Religion and ſtill puniſhed thoſe that attempted to bring in new worſhip and ſuperſtition, and to the ſame24 purpoſe was the advice of old Mecanas to Auguſtus; to puniſh thoſe that would of their own heads attempt to bring in innovations into Religious worſhip, and ſo the Scythians as Barbarous as they were, yet upon foreſight of the after claps, might follow if all men were ſuffered to bring in, and follow after their own pleaſure new devotions, ſtrictly forbad it and ſeverly puniſhed it. Nothing more directly deſtructive to the peace of the Church then unlimited Liberty in matters of Religion. I will appeale unto all that are inligh­tened with the leaſt beam of reaſon, if it be not the high­eſt piece of non-ſence in the world, for any to affirme that the way to preſerve the peace of the Sheep is to tolerate Wolves among them, this univerſal unlimited Liberty of conſcience is contrary to the law of God, and to the law of nature & not to be indured into any, much leſs a Chriſtian Kingdom.

4. It is evident this day, how the pretenders to liber­ty of conſcience make uſe of their liberty to the deſtru­ction and murder of their neighbours & therefore high time to reſtrain and limit them by good diſcipline, to the rules of the word.

Fourth,Fourth pretence King Je­ſus and the Saints Reigne. pretence for Rebellion this odious and devilish ſin is King Ieſus and his perſonall reigne on earth. Which pre­tence makes my heart to tremble within me, to hear the name of my Lord and maſter Ieſus Chriſt thus dishonoured and blaſphemed by wicked and ungodly men, who intitle the Lord Ieſus to their Rebellion which you have heard is as the ſin of Witchcraſt. This muſt be carried one under pretence that the Saints muſt rule the earth, and that Ieſus is their King, and I know not what, ſuch filthy ſtuff not fit to be named.

Anſwer. 1. To this, you may know that this opinion of Chriſts perſonall reigne upon the earth, and the Saints injoyment of a Glorious temporall Kingdome and earthly delights and pleaſures under his Government25Vid. Aug de haereſi­bus. is nothing elſe but an Engine of the Devil and an old Hereſy, brought into the Church by Cerinthus and condemned in ſeverall Councels; However ſeducers have of late again Broached it for new light.

King Ie­ſus a pea­ceable King. Eſai. 9.6.2. I find, ad ſo doe you that will be impartiall that King Ieſus was a peaceable King; he is the Prince of Peace. Eſai. 9.6. never was Ieſus Chriſt a fomenter or abetter of Rebellion: in his nature and by office, he was a Prince of Peace often preſſing to obedience to Magiſtrates and Governours Civil and Eccleſiaſtical; and therefore to intitle King Ieſus to Rebellion, is no o­ther then horrid Blaſphemy. As to ſuch perſons who make this pretence, I ſhall be bold briefly to tell them theſe two things.

1. That Rebels are not for King Ieſus, but for King Lucifer who was a murderer from the begin­ning.

2. Such may further know, that it is too probable when the arm of juſtice hath reached them here, King Ieſus will alſo execute them hereafter without ſpee­dy and preſent repentance of ſo horrid Blaſphemy and wickedneſſe. And having ſpoken ſomething to the undeceiving of the weak. I ſhall adde a word or two of application and ſo conclude. The time being ſo farre ſpent, I ſhall onely touch upon two uſes.

The firſt ſhall be by way of Exhortation to beſeech you to have a care how you have any thing to doe in this horrid ſin of Rebellion;1. Uſe. Exhorta­tion. which is as Witchcraft and Idolatry. Take heed how you are tardy in the leaſt de­gree of it, abetting or well-wishing in the leaſt unto it, to preſs you a little to this duty of Allegiance to your King, whom God hath ſet over you, I ſhall hint brief­ly at four or five motives. 1. Mot. From poſitive com­mand.

Firſt, conſider how frequently God doth urge26 this duty upon us. Fear God and Honour the King: honour the King, honour him in thy heart, harbour not ſuſpicious ſurmiſes & jealouſies of him, think not he is not as he should be, becauſe he is not in every thing as thy ſelf; honour him in thy words; ſpeak of him as becomes a loyall, Religious ſubject to ſpeak of a Gracious and Religious Prince; honour him in thy actions yielding actuall obedience in all commands not con­trary to the commands of God. Give unto Caeſar, ſaith Chriſt, the things that are Caſars; it is not, Rebell againſt him, ſow ſedition to the diſturbance of his Government, but give unto Caeſar the things that are Caeſars. 13. Rom.Read over the 13th. to the Romans when you come at home; obſerve how the Apoſtle preſſeth obedience to the higher powers; as the ordinance of God. Vpon pain of Damnation diſſwading from Rebel­lion, V. 2.V. 2. obey your King and that for conſcience ſake, in obedience to God the King of Heaven. It is a ſaying of Irenaeus,Irenaeus adverſus haereſes Vulentini & ſimi­lium l. 5. p. 601. Cujus juſſu homines naſcuntur, ejus juſſu Reges conſtituuntur: by whoſe command men were made, by his command Kings were appointed. Know therefore you cannot be loyall ſubjects unto King Ieſus, unleſſe you are loyall ſubjects unto your earthly King. The command of God ſo often reite­rated in holy writ ſhould prevail ſomething with us that are Chriſtians.

A ſecond Motive might be taken from the exam­ples of all Reall Saints,2. Mot. From the example of the Saints. never any man that truely feared God, but honoured his King. Nor have we any Scripture ground to believe that that perſon doth truely fear God, who doth not conſcientiouſly honour his King. The Chriſtians of old did alwayes look upon it as a woefull diſgrace to be but ſuſpected for diſloyalty to thoſe whom God had ſet in Authority over them. Tertullian doth therefore in his Apology he made for the Chriſtians unto the Emperour,Tartull. Apol. in his dayes,27 ſpeak for them all in generall, The Christian is no mans enemy, much leſs the Emperours. Nor indeed is he worthy the name of a Chriſtian, that is a Rebell to God and his King; Conſider the examples of all the Saints of old, let theſe draw you to Loyalty, and diſſwade you from the leaſt degree of Rebel­lion.

Conſider the ſad and woefull judgements of God on thoſe that have bin guilty of this ſin of Rebellion;3. Mot. From Gods judge­ments on Rebels. Iude 11. think not ſo deviliſh a ſin will be let paſſe without remar­kable puniſhment, in the 11. of Iude the Apoſtle doth note that thoſe who in his time followed Corah in the way of Rebellion, did alſo follow him in the way of Perdition. Oh what remarkable judgements did God inflict upon that tribe of Rebels? you ſee how the very Elements conſpired againſt them, who con­ſpired againſt there Governours Civill and Eccleſiaſtick. Earth opens it's mouth and ſwallowes up ſome of them, fire comes from the Lord and conſumes o­thers of them, as you read Numb. 16. at large,Numb. 16. Prov. 24.21. you will find it, Enemies to Government are in the end great­eſt Enemies to themſelves. My Son, ſaith Solomon, fear thou the Lord and the King, and meddle not with them that are given to change, for their calamity shall ariſe ſuddenly, and who knoweth the ruine of them both. [There calamity shall ariſe ſuddenly. ] i. e. there conſpiracies and machinations ſhall ſpeedily and unexpectedly be diſcovered, and God and the King will both ſet themſelves in their power againſt them. It may be obſerved through Sacred and other Hiſtory that the calamity of no ſort of ſinners ariſeth ſo ſuddenly, unavoidably, and remarkably, as that of thoſe who are ſeditious and Rebellious. Few Rebels have ſcaped a violent death. Witneſſe thoſe examples, of Ab­ſolom, Sheba, Adonijah, Zimri, Athaliah; what became of Becket, Mortimer, the Percyes, Tyler,28 Wyar, &c. did they not come to miſerable ends? to ſay nothing how the Arme of Iuſtice hath of late reached, thoſe who were Rebellious againſt their late King. Government, yea, and Kingly Government is Gods ordinance and God will be avenged upon thoſe who ſet to a finger to pluck down his Ordinance, as for thoſe Rebels that talk ſo much of ſeeking God, let them know that God will find them out, nor ſhall they eaſily eſcape his Hand of Iuſtice.

A fourth Motive might be taken from the King,4. Mot. From his Majeſty. God hath ſet over us, a pious King; a meek King, a King patient of injuries, a King ſent by the Miraculous Provi­dence of God to rule over us, ſo that if any Nation may ſay, God hath ſet a King over them, we may truely ſay, we have a King of Gods ſending, and what ſhall any have a Rebellious thought againſt ſuch a King?

I might argue from the Church and Nation wherein we live,5. Mot. From the Church. is not the good of both involved in the wel­fare of the King, and doth not his welfare depend on his Subjects conſcientious allegiance to him? and therefore let me beſeech you as you are men, as you are Chriſtians, if any fear of God, if any love to Chriſt, if any reſpect to the Goſpel, if any regard to the Kingdom and Church in which you live, if any care of your ſelves and the Eternall welfare of your precious ſouls, take heed of this odious ſin of Rebellion; give all due honour and allegiance to the King God hath ſet over you.

I ſhall only adde a word or two by way of direction and conclude:2. Uſe. Directi­on. wherein I ſhall lay down two or three helps againſt Rebellion.

1. Take heed of the ſin of Covetouſneſs it is the ground of Rebellion, it**Re­member the King and Biſhops Lands. was the ſin of Balaam, who for deſire of reward proved a Rebell againſt God, de­ſire of gaine will carry a man to all wickedneſſe; it nei­ther fears, nor forbears any ſinfull courſe, it is the root29 of all Evill, and hath bin the cauſe of our ſeditions and Rebellions of later years.

2. Take heed of pride and Ambition, this is another cauſe of Rebellion, which you ſee in Core and the o­ther Rebels. They would fain have bin Vppermoſt themſelves, and therefore riſe up againſt Moſes and Aaron whom God had ſet over them.

3. Chiefly take heed of Seducers, of being led away into erroneous opinions in matters of Religion. No Rebels like Schiſmaticks and Hereticks, above all, Hereſy is the root whence naturally ſprings Rebellion, and of all per­ſons thoſe are moſt cruel in their Rebellions; in the 11. of Iude, you read of the ſeduced,11. Iude. and Seducers how they went in the way of Cain, the way of Cain, what way was that? why, the way of hypocriſy, the way of envy, the way of murder, the way of blood and cruelty. Here I might tell you of the Donatiſts what cruell Rebels they were as is noted by Augustine, theſe pretended much purity, as if there were no Church in the world but theirs in chat corner of Africk; as many of our Rebellious perſons are upon the ſame ſtraine. Aug. Cont. Donat.Aug. relating their cruelty tells us how that among theſe Donatiſts, the masters ſtood in fear of their ſervant that was of this Sect, and though their great plea was for Toleration and Liberty of Conſcience, yet when they got power in their hands never none ſo cruel as they fil­ling whole Africa with blood and deſolation. Look among the Papists if hereſy be not the ſpring of ſedition and Rebellion, how deſperately bent are they againſt Kings, if not of their mind making nothing to depoſe them as they are able, conſider that of the Anabaptiſts in Germany, was there ever ſuch a crue of bloody, cruel Rebels in the world, till this crue of our own ſprung up of late and not eaſily to be paralleld? Nor is it wonder that thoſe who are left of God to Schiſm, Errour, Hereſy, should riſe againſt God by ſedition and Rebellion,30 have a care of errors in judgement in matters of Reli­gion, this will lead directly in a little time to Rebel­lion; oh, therefore you that are gone aſide and ſepa­rated from the Church, return, return again to that Church from whence you are fallen, they that will not return to the Church, there is little hope that they will return to their Allegiance. And thus much I have thought good in duty to my God, in duty to my Lord and Maſter King Ieſus, in duty to my King, in duty to my Coun­try, and in duty to your precious Souls, to acquaint you with concerning the ſin of Rebellion out of Gods Word. From which Devilish ſin and from all Plotters and Actors of it, the Lord of his Mercy deliver us.


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TextRebellion unmasked or A sermon preached at Poplar in the parish of Stepney (in the new chappel there lately erected by the Honourable Society of the East-Indie-Company) upon occasion of the late rebellious insurrection in London. Wherein is opened the resemblances between rebellion and the sins of witchcraft and idolatry, as also the pretences for rebellion answered. By Thomas Marriot, M.A. of Kath. H. in Cambridge, and chaplain to the East-Indie-Company.
AuthorMariott, Thomas, d. 1708?.
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Bibliographic informationRebellion unmasked or A sermon preached at Poplar in the parish of Stepney (in the new chappel there lately erected by the Honourable Society of the East-Indie-Company) upon occasion of the late rebellious insurrection in London. Wherein is opened the resemblances between rebellion and the sins of witchcraft and idolatry, as also the pretences for rebellion answered. By Thomas Marriot, M.A. of Kath. H. in Cambridge, and chaplain to the East-Indie-Company. Mariott, Thomas, d. 1708?. [8], 30 p. printed by I.R. for Thomas Iohnson, at the Golden Key in S. Paul's Church-yard,London :1661.. (Reproduction of the original in the British Library.)
  • Sermons, English -- 17th century.
  • Great Britain -- Politics and government -- 1649-1660 -- Early works to 1800.

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The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source.

Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data.

Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so.

Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as <gap>s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor.

The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines.

Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements).

Keying and markup guidelines are available at the Text Creation Partnership web site.

Publication information

  • Text Creation Partnership,
ImprintAnn Arbor, MI ; Oxford (UK) : 2011-04 (EEBO-TCP Phase 2).
  • DLPS A89550
  • STC Wing M717
  • STC Thomason E1055_21
  • STC ESTC R208031
  • EEBO-CITATION 99867037
  • PROQUEST 99867037
  • VID 119327

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. Searching, reading, printing, or downloading EEBO-TCP texts is reserved for the authorized users of these project partner institutions. Permission must be granted for subsequent distribution, in print or electronically, of this EEBO-TCP Phase II text, in whole or in part.