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.

REBELLION AS WITCHCRAFT and IDOLATRY.

1 SAM. 15.23.

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

THat which God gave in commis∣sion to his Prophet Esaiah. 58.1. is well known unto you, Cry a∣loud 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 se∣vere 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 fast∣ed. They were a sort of people that made a great shew

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 exceed∣ingly 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, 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 ini∣quities, and the house of Jacob their sins. 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 pre∣tendedly under the banner of Christ, whilst Rebell's against God and their King, and Traytors to their Countrey, yet cal∣ling Iesus their King) is too well known to all of us. If ever we that are Ministers are to cry aloud in the Pul∣pit, it is when wickedness cryes aloud, when the blood of Innocents cryes aloud in the streets: shall such Re∣bellious designes and practises, and massacres be car∣ried 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 aloud

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 distur∣bances 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 pra∣ctises yet more black, horrid and Barbarous, under the same cloak and pretences of Religion, and not cry a∣loud 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 consi∣dered Absolute as a distinct and intire proposition by themselves, Rebellion is as the sin of Witchcraft, and stub∣borness as iniquity and Idolatry.

Let us first in a word look upon them in their Rela∣tion 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 A∣gag 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 in∣deavour to palliate this his Act of Rebellion, and to cover it with a Maske of Religion: he tells Samuel, he

had kept all the commands of God, and in that the people had saved the cattel alive it was onely to Sacri∣fice with them unto God in Gilgal, v. 21. upon which Samuel sharply reproves him, 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, Re∣bellion is as the sin of witchcraft, and stubborness is as iniqui∣ty and idolatry.

Leaving out this first word [for] we shall consider them as an intire and distinct proposition by them∣selves [Rebellion is as the sin of witchcraft, &c.] where we shall first speak something as to the reading and expli∣cation 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 〉〈 in non-Latin alphabet 〉 some read it pugnare, to fight is as the sin of witchcraft, which if meant of fighting either a∣gainst 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, Rebel∣lion 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, 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 Rebel∣lion against the God of Heaven and King of all the earth. There is likewise a Rebellion against the earthly God, for so the lawful Kings & Magistrates of the earth are called Gods. I have said yea are Gods, but ye shall dye

like men, this may be called for distinction sake a Civil Rebellion, as being against the civil Magistrate and earth∣ly 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 Rebel∣lion 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 this Rebellion against our earthly King and governours there are likewise se∣verall Degrees, some of a higher nature, some of a lower, some being contrivers, projectors, and actors of Rebellion, o∣thers 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 Re∣bellious 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 〉〈 in non-Latin alphabet 〉 quasi peccatum ariolandi, 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 〉〈 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 aequa∣lity, 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 similitu∣dinis, an [as] of similitude or likeness. 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 〉〈 in non-Latin alphabet 〉 stubborness as iniquity and Idolatry, 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 〉〈 in non-Latin alphabet 〉 Ar. Mont. translates 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 here menda∣cium stubbornesse is [a lye] and so the word will bear ve∣ry well; which doth serve to set forth the nature of Re∣bellion 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 pra∣ctisers of Rebellion, for whilst such persons do usually please themselves with great successe in this their stub∣born 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, we shall sind all sin and un∣righteousnesse to be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 iniquity. So Gen. 15.16. the [iniquity] of the Amorites is not yet full. So Rom. 4.7. blessed are they whose (iniquities) are forgiven. But in

this sense, how stubbornesse may be said to be as Iniqui∣ty, is not easy to conceive, and therefore by 〈 in non-Latin alphabet 〉〈 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: and stubborness as Superstitition and idolatry: and here, it is very considerable that whereas our generation of Rebell's started up among us, make I know not what sup∣positions, 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 like∣ness and resemblance to this superstition and Idolatry, they seem so much to abhorre and detest: for Rebel∣lion and stubborness is as superstition and Idolatry: [and Idolatry 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Teraphim the word i•• in the Hebrew in Iudge 17.5. 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. Moreover the workers with familiar spirits, and the wi∣zards, and the images (the word in the Hebrew is the Tera∣phim) 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. 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. 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; 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 fill

the Image, or speak in the Images, it is as the consult∣ing with the Devil, and worshiping the very Devil himself, thus stubbornesse is as superstition and Idola∣try,

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 prose∣cution 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, and then I shall give answer to the pleas and pretences of those who carry on Rebellious designes and practises a∣mong 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 a∣gree, 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, joint∣ly, take this in 5. particulars.

First, Witchcraft and Idolatry, 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 leave

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, 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 Pythago∣ras (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 con∣demned: how it was derided by Seneca is evident speak∣ing concerning these idolaters, saith he Simulachra Deo∣rum 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 a∣gainst 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 Govern∣ments 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, & there∣fore

the armes become small and slender, because de∣prived 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 vile∣ness 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, and when they sent any Go∣vernour to rule as Vice-Roy in any part of their Coun∣try, 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 natu∣rall as that even the Heathens were easily drawn to it, but by one poor Thread. Sure then Stubbornesse and Re∣bellion in any, so as that they will not be drawn to Al∣legiance and Obedience without Ropes and Halters must needs be eminently against the very light of nature it self, and thus Rebellion is as Witchcraft and Idola∣try.

Secondly, Witchcraft and Idolatry are sins which do both of them cast contempt upon the Majesty of Hea∣ven. What greater contempt can there be from a hus∣band to his wife, then to leave the bosome of his wife and embrace a whore, or from a wife to her husband,

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 con∣temne the Sacred Majesty of Heaven in the highest de∣gree. Now in this respect is the sin of Rebellion as the sins of Witchcraft and Idolatry, it being a high con∣tempt 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; 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, by whose appointment it is that Kings reign. And thus Rebellion is as the sins of Witch∣craft and Idolatry.

Thirdly, Witchcraft and Idolatry are sins desperate∣ly, and more peculiarly above other sins, Devi∣lish, 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 De∣vil, 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 Re∣bell

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 Re∣bels 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, 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 natu∣rall, 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 ad∣vise that the Israelites preferred the life of David their King above ten thousand of their own lives, ten thousand of them might loose their lives, and yet the life of the body po∣litick continue, if inferiour members be cut off, the bo∣dy may live and doe indifferently well, but if the head be taken off, if the King through Rebellion be laid a∣side, 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. Witchcraft and Idolatry are sins of an exceeding spreading nature, all sins are spreading, but above o∣thers, 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 in∣fected with Idolatry when Moses was in the Mount? How soon did this spread over the ten tribes of Israel?

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: 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 particu∣larly, and distinctly, wherein this sin of Rebellion is as the sins of Witchcraft and Idolatry.

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

First, In the cause or ground of it, the cause or ground of Witchcraft for the most part is extraordina∣ry spleene, malice, inveterate Envy and irreconcileable hatred conceived against a person. This upon expe∣rience 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 recei∣ved, &c. conceived implacable malice and hatred a∣gainst 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 condi∣tions and Contract between them, to satisfie their en∣vious and malicious humour given them his assistance. Now in respect of the cause and ground of this sin, Re∣bellion is as the sin of Witchcraft; the cause and ground of it being Ambition, and Envy, stirring up inveterate ha∣tred and malice, and so seeking of revenge on those per∣sons whom they have thus hated, see this in those no∣torious Rebell's you read of in the Numb. 16. where you read of Corah, Dathan, and Abiram, and their adherents,

for it seems they had made a considerable party to car∣ry on their Rebellion. Two things at present I shall touch concerning this design, first their design and pro∣ject, 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. They gathered themselves together against Moses and Aaron. Moses was their Magistrate, Gods Vice∣gerent, 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 Rebel∣lion 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 Govern∣nours, but the goodness of God. this you have clearly ex∣pressed Psal. 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; Rebellion is as the sin of Witchcraft in re∣spect 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 against

whom they have conceived spleene and hatred, these are the natural and proper effects of the sin of Witch∣craft, in which respect Rebellion is as the sin of Witch∣craft; for what is the work of Rebell's, their natural and proper work, but to fire, and kill; slay, murder, mas∣sacre, and to do all manner of Hellish wickedness.

Thirdly, Rebellion is as the sin of Witchcraft in regard of the prognostick: Witchcraft, of any sin next that a∣gainst 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, redu∣ced, 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 deter∣mine of the eternal State of every one that hath a fin∣ger 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 particular∣ly how Rebellion is as the sin of Witchcraft.

I now come to shew distinctly how this sin of Rebel∣lion and stubborness is as the sin of Idolatry, now this will eminently and evidently appear in this one particular; (for I shall forbear lanching out farther into these re∣semblances, 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 much

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 no∣mine 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. 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 an∣other, so a third: Zion at the tipp of the tongue, and Babel at the root of the heart. Religion without, Rebellion within; so, 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 up∣on 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 under

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. Which I mention, and answer not so much for the [strength] of their Arguments, as for the [weakness] of many Chri∣stians who are deluded and cheated by these fair pre∣tences. 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 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 du∣ty, 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 pre∣judiced 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 vin∣dicate 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 whisper∣ing, 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 Temptations

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 Ma∣jesties Christian care of Religion since his Restauration, his faithfulness in keeping promise, his Integrity in govern∣ing 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 unchari∣table.

5. Suppose indeed, a King were never so wicked, as Re∣bels will be ready to pretend, what then? must we ther∣fore 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 unlaw∣full for any subjects to Rebell against their King under pre∣tence

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 consi∣derable expression of David: Psal. 119. v. 161. 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 e∣vil, 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 Da∣vid 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; 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 unjustly

cast him into the Lyons Den, and offered him personall in∣jury, 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 suf∣ficient 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 per∣son, destroyes not the sunction, nor is it any just cause where∣fore 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 pri∣vate Christian, but much more to revile Gods Mini∣sters the Shepherds of our souls.

A second Pretence of some for Rebellion is the business of Ceremonies, Common-Prayer, and way of worship which some count and call Popish, and hence take occasion to in∣veagle silly people to sedition and Rebellion against their Go∣vernours God hath set over them, and the Government they ought to subject themselves unto, under the notion of throw∣ing

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 con∣fesse (if it be my ignorance the Lord inlighten me.) It remaines yet to be proved for ought I can un∣derstand, that the Ceremonies of the Church of En∣gland, 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, suppo∣sing 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 suf∣ficient ground for Sedition and Rebellion? look into the Text, doth not God say, Rebellion is as the sin of Witch∣craft, 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, 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 sure

of this, God needs not our sin, Rebellion, Murder, Blood∣shed, Regicide, to uphold or carry on his cause, it is too gros∣ly reflecting upon his Glorious Majesty, to think or i∣magine that God cannot doe the work he hath to doe in the world without our sin, nor hath God ever appoin∣ted 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 in∣deed a faire word, but, alas, who knoweth not how cun∣ningly, 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 pre∣tended for the better carrying on mens corrupt inte∣rests, and is made use of as a Stalking horse to mens wick∣ed designes, it is no better then (in one word) Diabo∣lical, 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 in∣troduced 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 hun∣dred 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 peo∣ple of England, having so bit upon the Bridle should abhor all the like Seditious, and Rebellious practises

although coming under never so specious a pretence of Reformation.

Thirdly, A third pretence for Rebellion is Liberty of Conscience, a faire cloke which many cover over their Re∣bellious designes withall, and whereby they delude poore silly people. Conscience is a tender thing, and Liberty is a spe∣cious 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 Regu∣lated 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 right∣ly 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 con∣science to others, who were as conscientious in some things as they themselves can pretend to be in o∣thers?

3. I might further also give you to know that there is nothing more repugnant to the Scriptures, dishonou∣rable to King Iesus, destructive to Religion, pernicious to all good Civil or Ecclesiastical Government, then un∣bounded Liberty of Conscience: universal Toleration, and Liberty is most contrary even to the light of na∣ture, 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 same

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 inligh∣tened with the least beam of reason, if it be not the high∣est 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 liber∣ty of conscience make use of their liberty to the destru∣ction and murder of their neighbours & therefore high time to restrain and limit them by good discipline, to the rules of the word.

Fourth, pretence for Rebellion this odious and devilish sin is King Iesus and his personall reigne on earth. Which pre∣tence 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 Government

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.

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 o∣ther 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 begin∣ning.

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 spee∣dy 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; which is as Witchcraft and Idolatry. Take heed how you are tardy in the least de∣gree 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 brief∣ly at four or five motives.

First, consider how frequently God doth urge

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 con∣trary 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. Read over the 13^th. 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 Rebel∣lion, V. 2. obey your King and that for conscience sake, in obedience to God the King of Heaven. It is a saying of Irenaeus, 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 reite∣rated in holy writ should prevail something with us that are Christians.

A second Motive might be taken from the exam∣ples of all Reall 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, in his dayes,

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 Rebel∣lion.

Consider the sad and woefull judgements of God on those that have bin guilty of this sin of Rebellion; think not so devilish a sin will be let passe without remar∣kable 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 con∣spired against there Governours Civill and Ecclesiastick. Earth opens it's mouth and swallowes up some of them, fire comes from the Lord and consumes o∣thers of them, as you read Numb. 16. at large, you will find it, Enemies to Government are in the end great∣est 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 Ab∣solom, Sheba, Adonijah, Zimri, Athaliah; what became of Becket, Mortimer, the Percyes, Tyler,

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, God hath set over us, a pious King; a meek King, a King patient of injuries, a King sent by the Miraculous Provi∣dence 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, is not the good of both involved in the wel∣fare 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: 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 was the sin of Balaam, who for desire of reward proved a Rebell against God, de∣sire of gaine will carry a man to all wickednesse; it nei∣ther fears, nor forbears any sinfull course, it is the root

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 o∣ther 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 per∣sons those are most cruel in their Rebellions; in the 11. of Iude, you read of the seduced, 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. 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 fil∣ling 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,

have a care of errors in judgement in matters of Reli∣gion, this will lead directly in a little time to Rebel∣lion; oh, therefore you that are gone aside and sepa∣rated 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 Coun∣try, 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.

FINIS.

Notes

• Calvin. in loc.
• Note.
• Vers. 21.
• V. 22.23.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Several sorts of Rebel∣lion.
• Psal. 82.6.7.
• Of Re∣bellion several degrees.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vulg. Ar. Mont.
• Aq. 2.2^dae Q. 105. A. 2. 1^m.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Taken verbaliter & nomi∣naliter. Burdors. Ar. Mont. Vulg. Iun. and Trem.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ar. Mont Note.
• Gen. 15.16.
• So Rom. 4.7.
• Iun. & Trem.
• Note.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 17. Iudg. 5.
• 2 Kings 23.24.
• 1. Sam. 19.13.
• 21. Ezek. 21.
• Zach. 10.2.
• Resem∣blance between Rebel∣lion and Witch∣craft and Idolatry.
• Jointly.
• Rebel∣lion a∣gainst the light of na∣ture.
• Idolatry against the light of na∣ture. Plut. in vita Nu∣mae Pom∣pil.
• Sit Walt. Ralegh. Hist. VVorld. p. 166.167.
• Levinus Apollon. de Regno Peruano apud Spencer. Floril.
• Rebel∣lion con∣tempt of God.
• 13. Rom. 1. V. 5.
• Rebelli∣on more peculiar∣ly a De∣vilish sin.
• Rebel∣lion a plague as well as fin.
• 2 Sam. 18.13.
• Rebel∣lion a spread∣ing sin.
• Num. 6 Particu∣larly.
• Rebel∣lion as Witch∣craft.
• In the cause.
• Num. 16
• Vers. 3.
• Psalm 106.16.
• Effects.
• Inrespect of its Progno∣stick.
• Rebel∣lion as Idolatry. Rebel∣lion looks like Re∣ligion.
• Cambd. Eliz.
• Num. 16.3.
• 1. Pre∣tence for Rebelli∣on wick∣edness of Gover∣nours.
• Like that of the Do∣natists vid. apud Aug. cont. petil, l. 2. c. 92. p. 174.175.176. in 8. whom S. Aug. an∣swers at large. Answer.
• Ps. 119. v. 161. Note.
• 6. Dan. 21. Note.
• 2. Pre∣tence Introdu∣ding of Ceremo∣nies, &c.
• Suspect∣ed evils to be preven∣ted in Gods way.
• 3. Pre∣tence Liberty of Con∣science.
• Cam Hist. med. lib. 3 c. 18.
• Fourth pretence King Je∣sus and the Saints Reigne.
• Vid. Aug de haeresi∣bus.
• King Ie∣sus a pea∣ceable King. Esai. 9.6.
• 1. Use. Exhorta∣tion.
• 1. Mot. From positive com∣mand.
• 13. Rom.
• V. 2.
• Irenaeus adversus haereses Vulentini & simi∣lium l. 5. p. 601.
• 2. Mot. From the example of the Saints.
• Tartull. Apol.
• 3. Mot. From Gods judge∣ments on Rebels. Iude 11.
• Numb. 16. Prov. 24.21.
• 4. Mot. From his Majesty.
• 5. Mot. From the Church.
• 2. Use. Directi∣on.
• Re∣member the King and Bishops Lands.
• 11. Iude.
• Aug. Cont. Donat.