THE Occasion of these Words must be too well known to be Repeated in all its Circumstances. Nebuchad­nezzar being Return'd from a Victo­rious Expedition which he had made into Egypt; [Page 2]Vain upon his Success, and therefore forgetful of his Dream, and Daniel's Interpretation of it, or perhaps, in Contempt of both, sets up an Idol near Babylon, and makes a Decree, That whoe­ver did not Worship it should be burnt alive.

But these Three Jews refusing to do so, and persisting in their Refusal with a Holy Constancy, he falls into a Rage, commands that the Furnace should be made Seven times hotter, and that they should be thrown into it immediately.

But, How vain is the Rashness of successful Pride! or the cruelty of boundless Power! when oppos'd against the God of Heaven and Earth, and when employ'd against such as Trust in him; He sends his Angel and delivers them, and this Miracle turns their Enemies Heart; makes him acknowledge his Errour and their Virtue in that They yielded their Bodys, and chang'd his word; Expos'd themselves to Death, and made him change his Opinion, upon their wonderful Delive­rance, and join with them in the Praise of the on­ly God.

I heartily wish, That they who have exceeded the Cruelty of this King, in so many barbarous Conspiracies against this Nation, would but imi­tate him in this last particular, and be mov'd by the Wonders of our Deliverances, to confess their Errour, and to Give God the Glory.

But alas! We are not like to find anything of [Page 3]this: The same Spirit which they were of when they engag'd in that Bloody Enterprise, from which our Fore-Fathers were Deliver'd this Day, is still working; and tho it breaks out now and then, like subterraneous Fires, and Disappears again, is not Extinguish'd; nor like to be so (while Ambition or Superstition will be still sup­plying new Fewel) but with the General Confla­gration.

This makes this Solemnity necessary upon a double Account, not only to make us Grateful for what we have receiv'd, but to make us Watch­ful against the same Dangers hereafter.

In order to both, I shall Discourse of these Words in this manner.

1. I shall consider the particular Cause of the great Danger which these Men were brought into, namely, For that they would not serve nor worship any God except their own God.

2. I shall examine the Pretences of Religious cru­elty, not only as to such extreams, but also, as to any kind of Violence offer'd to our fellow Christians, upon the account of Christianity; and shew, that this is proportionably unjust and unreasonable.

3. I shall make some Reflections upon these Jews Deliverance, and Compare our own with it.

And having said something upon each of these, shall conclude all with the Duty of Thanksgiving, which is the Design of these words, and the Busi­ness of this Day.

1. I am to consider the particular Cause, for which these Men were brought into this great Dan­ger; namely, for that they would not serve nor worship any God except their own God; But the In­justice of requiring this of them must appear at the first Glance; because it was not only contrary to Natural Reason, but also to that Law which God himself had Reveal'd to their fore-Fathers.

There is no one that has any Conception of God, but must allow him to be Infinite in all his Attributes. But Infinity implys Unity; there can­not be more than one All-Mighty or All-Wise; than one first Cause of all things; or, than one Su­pream Governour of them all. Therefore, if this Being is but one; Divine Worship must be due to Him alone: To give it to any other Object, would be the making that, God; and not only the most provoking Affront to the Great Creator, but the Confusion of all Belief, and the Corruption of all Morality.

This made God forbid the Jews the serving any of the Gods of the Neighbouring Nations, under such severe Penalties, upon any pretences of Miracles whatsoever; particularly, 13 Deut. 1, &c. If there arise among you a Prophet, and give a Sign or Wonder to entice you to serve other Gods, and it shall come to pass, thou shalt not hearken to the words of that Prophet; but he shall be put [Page 5]to Death. If thy Brother, thy Son, thy Daughter, the Wife of thy Bosom, or thy Friend which is as thy own Soul, entice thee secretly, saying, Let us serve other Gods; thou shalt not spare nor conceal him, but thou shalt surely kill him. Since this then, was not only against Reason, but Revelation: Since God by so many Prohibitions, Cautions and Threats, prov'd Himself to be Jealous in this Particular; the refusal of these Jews was not only Lawful, but highly Commendable, and the Death they were Expos'd to, upon this Account, Barbarous and Un­just.

It cannot be deny'd, but the Dangers which this Nation has been Expos'd to so often; from open Violence, but more from basest Treachery, has been upon this very account. One of the great­est Differences which we have with the Church of Rome is, because we will not serve nor worship any God except our own God. This is one of the most profitable Absurdities that is shelter'd under Infal­libility. And therefore our Refusing of it, and the Reasons why we do so, always provoke them in the highest manner, and makes them fly to Cru­elties instead of Arguments: As if Image-Wor­ship could not be supported, any other way than by the same Barbarities that it was brought in at first.

But the Obligations we have to continue in this Refusal with unshaken Constancy, are greater [Page 6]than these Jews had, as Rising not only from the Laws of Nature, and of Moses, (which is still in force, as to this particular): But also from the Law of Christ: The Merits of his Death, the Pre­rogative of His Intercession being extreamly weak­en'd by this; and the Conditions of the Gospel-Faith in Him alone, and Repentance thro Him only, overthrown.

Therefore, as God shew'd his Approbation of these Jews Refusal, to worship Nebuchadnezzar's Image, by the Miracle he wrought in their Deli­verance: So, I doubt not, but he has shew'd so many Wonders in Delivering this Nation so often, for its Constancy in the same Refusal; tho in all other respects, most unworthy of the least of His Mercies.

II. I come to Examine the Pretences of Religi­ous Cruelty, not only as to these Extreams, but as to any Violence offer'd to our fellow Christians upon the account of Christianity; and to show, that this is proportionably unjust and unreasonable.

The Pretences of all Religious Cruelty may be reduc'd to these two; either to Promote Gods Glory, or our Neighbours Good; but this is not proper for either of these purposes:

1. Not proper to promote God's Glory: by this, I take to be meant, one of these two things; The improving that Notion of God which Men may have by the Light of Nature; or, The making his [Page 7]Reveal'd Will to be more readily embrac'd by them.

As to the first of these: If we consider Man­kind in the State of Nature, without any Improve­ment of his Reason, or Advantage of Revelation. We may suppose, That while they wandred about in a Wild and Savage Manner, they were not very solicitous about the Worship of God. But when Self-Preservation began to be Alarm'd by some Evil which they suffer'd, it forc'd 'em to ac­knowledge some Superiour Being.

As Fear was the chief Cause of this, so their Worship was Cruel, and their Manners (which are always influenc'd by the Nature of Religion) Barbarous. But when they began to Settle into Societies, and to Converse with one another; When in the leisure of Peace and Plenty, they re­flected upon the First Cause of the Benefits which they enjoy'd; and from the Contemplation of God's Goodness in his Works, rose gently to the Discovery of his Goodness in his Essence; then Love grew the Principle of their Glad Obedience. And accordingly their Worship was Bloodless and Chearful, and their Manners Innocent and Indear­ing.

So that the Improvement of Humane Nature consists in the Notions of Goodness in the Divine, and Gods Glory was manifested to the World. Not only, by such worthy Conceptions of Him, [Page 8]but also, by the mild Influence which these Conceptions had upon mens Minds and Actions.

But if, when Men had got thus far by the Light of Nature, any one should have started up, and pretended to have offer'd Violence to his Neighbour; to have afflicted, tormented, nay murther'd him, by a particular Commission from God himself, and in order to his Glory; then Love must have given place to Fear imme­diately, and Humane Nature turn'd Wild and Savage again: And either have Renounc'd all Belief of a God; or imagin'd Him to have been so Dreadful a Being, and Worshipt Him in so Barbarous a manner, as would have been far worse: For as Plutarch says, Would it not be more for the Honour of the Gods? Plut. [...]. For the Scythians and Carthaginians, who offer'd Men upon their Altars, to have deny'd their Being altogether? than to Teach, That they delighted in such Sacri­fices? Had the Titans prevail'd against Heaven, and Ʋsurp'd the Government of the World; What other Victims but these, would they have requir'd of us? Such are the Sacrifices which every Rash Enthusiast offers; and so, much more, do some Zealots detract from Gods Glory than Atheism it self.

But if in the next place, Violence is intended to promote the Gospel. How Contradictory [Page 9]and Absurd is this! This is to Recommend Love by Hatred, Mercy by Cruelty, and For­giveness by Destruction.

That which distinguishes the Gospel so glori­ously, is its being so admirably dispos'd to be­get Love and Peace, Justice and Charity among all Men. Here Forgiveness is improv'd into Beneficence, and Humanity exalted into Chari­ty: Here Injuries are return'd with Pravers, and Curses with Blessings: Here all our Duty is summ'd up under those two sweet Com­mands, Thou shalt love the Lord thy God with all thy Heart, with all thy Soul, and with all thy Strength, and thou shalt love thy Neighbour as thy self. Love alone is the fulfilling of this Law; And this is made by our Blessed Saviour, the Par­ticular Distinction of his Followers, By this shall all Men know that ye are MY Disciples, if ye love one another. The Pharisees taught, That it was lawful to hate Enemies, and preferr'd the obser­vation of the smallest Duties, before the works of Justice and Mercy. The Cynicks renoune'd all Humanity; the Stoicks reckon'd Compassion an Infirmity, and if they Reveng'd not Injuries, it was out of Pride, not Humility; because they lookt upon it below their Affected Grandeur, to be disorder'd by them; not because they forgave them: All other Sects were deficient in this par­ticular.

But Christianity improv'd Humane Nature into the likeness of the Divine; And therefore our Blessed Lords Disciples were to be distin­guished from the whole World, by their loving one another. And what Examples of this did our Great Master leave us! How did he go about doing Good! Healing the Sick graciou­sly! Instructing the Ignorant gently! and Re­proving the Wicked calmly! And after innu­merable Injuries of Contempt and Violence, with what Meekness and Patience did he Die for the Sins of the whole World. And after all this, shall men dare to impoverish, imprison, murther their Brethren, in the Name of this JESUS! Shall they in this Saving Name, which was us'd of Old, only to Heal Diseases, and Cast out Devils, Form so many Conspiracies, Execute so many Massacres, Spill the Blood of so many Thousands! as they have done in Pied­mont, Hungary, Germany, Ireland, England! All the World over.

Alas! When I consider those Arts of Cruel­ty, those elaborate Tortures, and study'd Deaths, those Ruines of Cities, Subversions of King­doms, and Murthers of Princes, which have been done in this Blessed Name, and all this pre­tended officiously, for his Service, and the pro­moting of his Glory: I cannot but represent to my self the Lamb of God, the Prince of [Page 11]Peace, turning away from such Spectacles of Horrour, saying, Who hath required these things at your Hands? Ye know not what Spirit ye are of, the Son of Man did not come to destroy mens lives, but to save them.

This was the design of our Saviours Coming; the Spirit of Peace and Love is that which we ought to be of; and which is so sweetly diffus'd thro all the Gospel, and was so effectual in pro­moting it against the Wit of Athens; the Pow­er of Rome; and the General Prejudice of the whole World. But if men, instead of this, will be guilty of such Cruelties upon the account of Christianity, this must be so far from recom­mending it, that it is enough to make the Name of Christ blasphem'd among the Gentiles; and to cause every one that suffers under it, or that beholds such Sufferings, to persist in their Errours more stubbornly, as will further appear, if we consider:

2. The other Pretence of Religious Cruelty, which is, to promote the Good of our Neigh­bour: But not only these Extreams of which we have been speaking, but all kinds of Zealous Violence, are improper for this purpose.

This is generally disguis'd under the specious Pretence of Zeal. But true Zeal ought first to be employ'd upon our selves. When men be­come Examples of Fervency in their Piety, and [Page 12]Mortifications in their Obedience or Repent­ance, then they most effectually contribute both to Gods Glory, and their Neighbours Good. Zeal is as necessary to the life of Devo­tion, as the Natural Heat is to that of the body. But then it is apt to become Feverish, and di­sturb the Brain. It often renders our own good Actions, hasty and imperfect, tho surprizing at first sight: As Plants that are forc'd by artifi­cial Heat, come before others indeed, but bring not with them their natural Smell or Taste. But generally it affects to shew it self at our Neigh­bours Cost; it blazes outwards, like Nebuchad­nezzar's Furnace, and destroys whoever comes in its way, tho its own Friends.

But holy and innocent Zeal! innocent and therefore holy! shoots out its Flames directly towards Heaven, and casts a Light upon all that are round it; but such a Light as is for their Comfort and Direction; such a Light as God Himself is, when he shines out upon the humble Penitent, in the reviving Glory of Goodness and Mercy; Not a devouring Flame; not a consum­ing Fire.

The Promises, that, He that saves a Soul from Death shall hide a multitude of Sins; that, He that turns many to Righteousness, shall shine as the Stars for ever and ever; make many very ear­nest to bring over others to their Opinions, and [Page 13]to use Violence to this purpose; but No Man is crown'd except he strive lawfully: It is not enough to be zealous in any matter, unless we observe those Rules and Conditions which God has prescrib'd to us. And if Men really sought their Neigh­bours Good, as fervently as they did their own, they would find, that Violence is not only against the whole Design of the Gospel (as has been shown;) but also against their own Defign of convincing their Neighbour.

For Religion must be a free Consent of the Soul; and can be acceptable to God only as 'tis Voluntary. He requires Truth in the inward parts; and that we should Love him with all our Hearts, with all our Minds, &c. But how can this be with­out full Conviction; and how can full Conviction be wrought, but by gentle Usage, calm Reason­ing, and good Example: The Will can never be forc'd to give a sincere Assent, after all the Violence that can be offer'd; But Reason upon the ap­pearance of any Force, is apt to Contract it self, and prepare for Resistance; both because Truth may justly be suspected, if it comes in so Hostile a manner; as also, because it cannot have leisure to examine What is Truth, when the Business is grown to be Self-preservation.

Besides, All Errour, considering the Vanity of Mankind, is of a nice and tender Nature: It re­quires a great deal of Management and Address, [Page 14]to make People own that they are in the Wrong, Especially in matters of Religion. But if in­stead of this, Violence is offer'd, and mens Inter­rest, Liberties or Lives, are any way touch'd by Persecution; not only Conceitedness, but Anger and Revenge confirm the Errour, and make it sink deeper in the sullen Sufferer: And when Peo­ple are once brought to suffer, this will rather disperse than suppress the Errour, (as some Stains spread the wider, the nearer they are held to the Fire.) For Constancy in Suffering gives Reputa­tion to the Cause, whatever it is; because every one can judge of Courage, Meekness and Pati­ence, tho few of Truth; and Pity (in a Good-Natur'd Nation especially) softens the beholders into a liking of the Sufferer; and brings him by degrees, to Excusing and Defending him; and at last, insensibly, to the Embracing his Opinions.

Therefore the utmost that we can expect from Force is an outward Compliance; and that either from timorous People; or from such as will not prejudice their Interest for any Religion in the World; of which there are too many! Violence may extort perhaps, Confession from the Mouth, but will not hinder Curses, at the same time, in the Heart; it may fright People into counterfeiting, but not persuade 'em into believing; and after all the Industrious Cruelty of Inquisitions or Dra­goons, there will be Jews in Spain, and Prote­stants [Page 15]in France, as Prostrate as any at the Eleva­tion.

But one particular Reason against the Rashness of Zealous Cruelty, or any General Violence, is, because the Good should not suffer with the Evil; this was a Consideration of that Importance, that our Saviour left ample Instructions concerning it, 13 Matth. 29, 30. where he positively forbids the gathering of the Tares, lest they should root up the Wheat also; and his Orders in this matter are, that they should Let both grow together till the Har­vest. This (as St. Chrys. upon the place) was to forbid Wars, Blood and Slaughter upon the account of He­resie; for if People will take up Arms to murther Hereticks, many innocent Men must suffer with them. This is so plain, that it toucht one of the Boldest Conspirators in this Days Treason; and made him consult his Confessor upon it: And tho the Jesuit gave it against our Saviour; yet no Pro­testant sure, can doubt which he ought to fol­low.

For these Reasons, no Religious Cruelty; no Violence of Zeal is proper to promote Gods Glo­ry, or our Neighbours Good: But on the contra­ry, Unreasonable and Unjust.

But tho these are the usual Pretences, yet the true Causes of all Extreams of this kind, are of ano­ther Nature. I shall instance in two or three, which may most immediately concern us.

I. The first is, the Pride and Haughtiness of Power: there is no doubt but Nebuchadnezzar's Fury was inflam'd to such a height, to see his Decree slighted by none but these Three Jews, his Slaves, his Captives; he was concern'd for his own Honour as much as his Idols: the same Temper which makes men Peevish and Passionate when they cannot get the better in private Di­sputes, breaks out into Persecution, when it meets with Power: True Zeal is the fervency of Love, and therefore beneficial; but counterfeit Zeal is nothing but the fervency of Pride, and therefore destructive.

And there is no question but Disdain that so small an Island as this, should be able to confate and oppose 'em so long, has exasperated 'em to such a degree: For tho the Cause of God, and Religion is pretended, all the Conspiracies against this Nation, have been owing chiefly, to the Pride of Supremacy, and the Indignation of Infallibi­lity.

II. Another Reason of this is, the endeavouring to recommend our selves to Man, rather than God: 'Tis usual for Men to engage in some Party, to further their Ambition, or Interest, and then something extraordinary must be done, to show their Fidelity to that Party. This is a very ge­neral Corruption, and a great Reason of that Pre­judice and Passion, that want of Charity and Ʋnion, [Page 17]or rather, of that increase of Division and Bitterness among us. For since all Men cannot be of one Opinion; He that is eager to approve himself to some particular Number, must needs do it at the others cost: Therefore tho the Service of God, and the Good of Mankind is pretended never so much; we may be assur'd, that who­ever is Cruel and Barbarous for his mistaken Neighbours sake, for his suffering Saviours sake, is so only for his own sake, and that 'tis some other God which he serves and worships, besides the true God.

III. The last Reason of this, which I shall mention at present, is, An Opinion that such Violence is meritorious for the Expiation of former Sins. This is one of the strongest sup­ports of the Supremacy. For if a Prince is known to have been of a Vicious Life, and can be made sensible of this by his Confessor, 'tis but pointing him out such or such Hereticks, and their Destruction, shall be his Pardon; and in­feriour Persons are made use of to the same purpose, proportionably.

But is there any other Atonement for Sin than our Redeemers Sacrifice! Or shall Man make use of the Blood of Christians and Sub­jects to this end, instead of Faith and Repent­ance? Alas! what Extreams may a misguided Conscience be driven into! and how dreadful [Page 18]is Sovereign Power! when made use of to atone for its own Guilt, and whetted on by Superstition and Revenge for this Purpose! Blessed be God! That we learn this, rather from others Sufferings than our own Experience!

These are the true Causes of Religious Cru­elty, and the barbarous effects of Zealous Vio­lence, tho others are pretended: But there are lower degrees of it, upon the account of lesser Differences, which are proportionably unwar­rantable, and whoever persecutes his Brother for Opinions, not dangerous to Government, not destru­ctive of good Manners, not detracting from the Di­vinity of our Saviour, or the Authority of Gods Word, is greatly mistaken, and under Condemnation.

That Jesus! who died for us all, recommend­ed us to one another, by the strictest Obligations of Mutual Love; and his Apostles enforc'd the same continually, commanding us, to bear one anothers burthens, and to let our Moderation be Known unto all Men; and unless this mind be in us, which was, so remarkably, in Christ Jesus, I cannot see with what Confidence, we can contend for his Glory, or presume to be call'd by his Peaceful Name.

But tho Persecution is so faulty, and Modera­tion so commendable, they are not always pre­sently distinguish'd, being extreamly disguis'd by Cunning and Hypocrisie, according as Men [Page 19]have occasion to raise Anger, or move Com­passion.

Persecution is the Cry of all Monstrous Opinions when they first Crawl out into the World; if any thing is Vented, tho never so destructive to the Fundamentals of Government, or Christia­nity, it begins with an Invective against Perse­cution; and tho the whole Treatise has nothing but Falshood and Insolence, concludes with the Praise of Moderation.

Sometimes the just Condemnation of Crimi­nals is call'd Persecution; sometimes the cor­rupt acquitting of 'em Moderation. Sometimes Constancy to the Plainest Articles of Faith, is reckon'd a Sign of a Persecuting Spirit; some­times Indifferency as to Religion, whether there be any such thing at all, an Argument of a Moderate One.

But if there is any such thing as Religion, In­differency must be an Errour, whenever that is really in danger. But Constancy to it can never be so, if not injurious to our Neighbour.

A good Man ought to believe truly, as he pro­fesses; and to act steddily as he believes; and yet he ought, at the same time, to have Charity to­wards others, who profess the same Faith, tho not exactly in the same Manner. Let our Con­stancy then be softned by our Charity; and let our Charity be supported by our Constancy; so [Page 20]shall our Zeal neither languish into Indifferency, nor fret into Persecution; and so shall we be at the same time, just to our Neighbour, and faith­ful to our God.

I have been the more particular upon this Head, because the Pretences or Mistakes of Zeal and Religion, were not only the Occasion of the Barbarous Conspiracy detected so Providen­tially this day: but have been made use of too often, to the great misery of this poor Nation.

III. The Third thing I Propos'd, was to com­pare the Greatness of the Deliverance menti­oned in the Text, with our own. God sent his Angel, and deliver'd his Servants that trusted in him: The great Reason of this here mention'd is be­cause they trusted in God. When the Tyrant threatned these Three Jews with so cruel and sudden a Death, v. 15. with what undaunted Resolution do they Reply immediately, O Ne­buchadnezzar, we are not careful (very soli­citous) to answer thee in this matter: If it be so, our God whom we serve, is able to deliver us from the burning fiery Furnace, and he will deliver us out of thy hand, O King! But if not (if his Wis­dom shall not think fitting to do so) Be it known unto thee, O King! That we will not serve thy Gods, nor Worship the Golden Image which thou hast set up. There are few Instances of such Con­stancy, such entire Trust in God as this was; [Page 21]and this acknowledging of his Providence, this submitting to his Will, made God send his holy Angel, to Deliver his Faithful Servants in so miraculous a manner: But their and our Deliverance is to be measur'd best by the greatness of the Danger which they were Expos'd to; Bound Hand and Foot; Thrown into the midst of a Fiery Furnace, whose Heat was so violent, as to slay those who were design'd to be their Executioners; and yet had Power over nothing about 'em, but their Bonds, to restore 'em to their Liberty.

The Parallel may be drawn very like, between this and our own Case. The Deliverance was almost as Wonderful: They alone, who design'd our Destru­ction, perish'd; and our Liberty, from their Bonds, grew greater than before. But their Cruelty far exceeded that of this Heathen Tyrant, because so Base, so Treacherous, and extended not to Three Captives only; but to The greatest Assembly in the Christian World.

And here I am at a loss how to express my self! fot fear of seeming to fall into the mistaken Zeal which I have condemn'd; or to want that Charity which I have endeavour'd so much to recommend. But alas! What words can be found to shew our Charity, when an Acti­on is so very foul in its own Nature, that the bare men­tion of it, must look like Invective. Let they them­selves then, be Judges of the matter; Let us put it friendly, to any one of them, and see what they may be suppos'd to say, to Defend it, to Excuse it, or to Evade it.

Cau they deny the matter of Fact? Were not the [Page 22]Instruments of Death found ready? Did not the Wretch that was to give the Fatal Blow, Triumph in the Design? Did not many of them Die despetately, to prevent Publick Justice, and others Confess it? And can it after all this be Question'd? Well would it be for them, if any one of the Miracles which they have boasted of, for a Thousand Years past; had a Quarter of this Evidence.

But perhaps they will say, That these were only a few Private Persons, Mad-men and Enthusiasts, and therefore the particular Crimes of such, ought not to be laid upon the Whole Body of that Communion.

I doubt not, but that there were many then, and are now of that Perswasion, which heartily abhor and detest such Contrivances. But as to the Madness of these Men, or its being a private Ʋndertaking. No Mad-man is intru­sted with Treachery of such Importance; no Enthusi­ast can carry on such a Series of Subtilty and Cunning; for tho such People are the best Executioners, upon such Occasions; yet the Springs that move 'em must be of another kind, and did reach farther than was then discover'd, as was plain from the General Expectation among all the Papists abroad, of some extraordinary Acti­on in England about that time.

The Massacre at Paris may perhaps, be call'd a Tu­mult at a Publick Solemnity, or allow'd to be a piece of Cruelty of State, or the unjust revenge of an injur'd Prince; to shift it off from the Church of Rome. But he that sees the particulars of that bloody Transaction, Painted Triumphantly in one of the Chief Rooms of the [Page 23]Vatican, with Inscriptions upon each part, and the Ad­miral Coligni nam'd directly, cannot deny (be he ne­ver so partial) but that the Court of Rome, highly approves, and encourages such Tragedies, if they are not contriv'd or manag'd there.

But again, it may be said, That tho this Fact was true, yet 'tis the part of Charity, to make the best of Er­rours, and not to aggravate 'em, and inflame Revenge. I grant this, where the Evidence is doubtful, or where there is Repentance; But where there is neither of these, Enormous Crimes are to be made Publick, not to in­flame Revenge, but to awaken Caution. Besides, this is necessary to the Fulness of our Praise; How can we give God Thanks without we Know the greatness of the Mercy receiv'd; or how can that be known, with­out laying open the Greatness of the Danger from which he has deliver'd us? Or, how should this be done? without shewing the bloodiness of their Cruelty, and the baseness of their Treachery, that were Engag'd in it.

To Soften and Disguise such an Action, to make the best of such a Wickedness, is to make the worst of Gods Goodness. Yet notwithstanding these Considerations, Let 'em but acknowledge the Crime, let 'em but own, That several Jesuits and other Papists, had contriv'd and prepar'd to murther their King, their Princes, their Nobles, and many Handred of the Chief of the Gentry, of their own Country, in a moment, Ʋpon the Pretence of the Christian Religion. Let 'em, I say, but Confess this plain and im­partial Truth, and then let the Sophistry of their Jesu­its, and the Zeal of all their other Orders, make the best of it, as much as they please.

But let us turn away our Eyes from these frightful Objects to those more delightful; let us leave the Cruelty of Man, to contemplate and adore the Mercy of God.

We have seen for what Reason we were expos'd to such Danger; we have examin'd the Pretences of Religi­ous Cruelty, and shown the Injustice and Ʋnreasonable­ness of it, and we have consider'd the Greatness of our Deliverance: What remains now! but to offer up our Praise and Thanksgiving; that Sacrifice so delightful to Man, and so Acceptable to God, for that He sent his Angel, and deliver'd his Servants.

Blessed then be the God and Father of our Lord Jesus Christ, for Preserving the Church of this Nation, from the several Attempts of all its Adversaries; particularly, that of This Day, to be in after Ages, the Ornament and Defence of the Reformation.

Blessed be the Guardian Providence of these Kingdoms, which has preserv'd the Excellent Constitution of Parliaments, as the happy Mean, between the Extreams of Liberty and Power, as the Security of our Rights as Englishmen; and of our Religion as Christians. For had this been abolish'd in the Destruction design'd, as on this Day, both had been lost for ever.

For Rome is Infallible in Temporals as well as Spirituals; Arbi­trary Power is Civil Infallibility, as Arbitrary Doctrine is Ecclesiastical.

Blessed then, Ever blessed be the Watchful Goodness of our God! O may the Mercies of this Happy Day, (which have re­ceiv'd so vast an increase of late!) Spread by degrees through all our Calendar! and every moment of time be fatal to such a Cause.

To conclude, May the frequent Deliverances which we have had, increase Our Trust in God; and at length, influence our Actions by a Practical Gratitude. May the Dangers we are still in from the same People, increase our Ʋnion; and make us more constant to our Holy Religion; and more exact in our Obedience to our God: Remembring always, That the chief End of this, and all our other Deliverances, was That we should not Serve nor Worship any God, except our own God.