WHich answer was occasion'd by Pilat's Question, Joh. 18. 35. What hast thou done? For Pilate urging Christ to confess, whether He were guilty of the Crimes laid to his charge by his goodly Ac­cusers the Chief Priests, which were no less than High Treason and Blasphemy, gave Him an opportunity to discourse of the Nature of [Page 2] His Kingdom; And from thence to shew the Malice and Falsity of their Accusation. He did not deny Himself to be a King, but from the Quality of his Kingdom, gave sufficient Proof, that He was falsely accused as a Traitour and Enemy to Caesar. As much as if He had said, I confess my self to be a King, yet by renoun­cing all earthly Sovereignty, I make it plainly appear to you Pilate, whom I own to be my Lawfull Judge, for as much as you are commis­sioned by Caesar, as He is by God; That my Accusers the Chief Priests and their Accomplices are a Pack of Profligate Villains, resolv'd to take a­way my Life, either through Malice, Revenge, or what is worse, the Unnatural Pleasure they take in shedding of Innocent Bloud. And to effect this their Hellish Design, they have no surer method, no more plausible Pretence, than to lay to my charge Crimes which I ne­ver was guilty of, and such as my very soul abhors. They would persuade you, That I am a dangerous Person, an Enemy to Caesar, and a Conspiratour against the Government. That I would subvert the establish'd, and introduce a false Religion of my own. Whereas, had I any such Design, I should not have appear'd in such mean circumstances, as hitherto I have [Page 3] done, attended only with a few poor Disciples, and They too unarm'd; and moreover, by me strictly commanded not to draw the sword against Publick Authority upon any provoca­tion whatsoever: But like your Emperours I had march'd with my Guards about me, and appear'd at the Head of twelve Legions of Arm'd Angels, who should have fought my B [...]ttels, confounded mine Enemies, and not have suf­fered me to have been deliver'd into their Hands. And therefore believe me Pilate, Cae­sars Kingdom is in no danger of being over­thrown by mine; which is no other, than what the Jewish Prophets have foretold should be set up in these Days. A Kingdom which would Legitimate the Jews, and make them what they falsely pretend to be, Children of the Faithfull Abraham. A Kingdom which would make Caesar Great and Happy, by making His Subjects Obedient and Loyal to Him, whilst he approves Himself so to the King of Heaven. This seems to be truly the Reason of Christs Declaration▪ My Kingdom is not of this world. From which Explication of the words, and the several Circumstances of our Saviours Tryal we may observe: 1 1. Under what vizard Calumny commonly wreaks its malice upon Innocent Persons.

[Page 4] 2 Secondly, The stedfast meen, and undaunted car­riage of Innocency under the most extream violence of its Oppressors.

3 Thirdly, The salvage Fury of the Multitude, who when stirr'd up by the Rulers, nothing can appease, but their louder cries, Crucifie, Crucifie, must pre­vail.

4 Fourthly, The Frailty of Judges, sometimes through Fear, but oft'ner through secular Interest, corrupted to go against their Judgments. But be­cause these observations seem rather to arise from the previous and subsequent Circum­stances of our Saviour's Tryal, than any imme­diate foundation in the Text it self, I shall be very brief in their Illustration.

1 First, Under what vizard Calumny commonly wreaks its malice upon Innocent persons. Humane Nature notwithstanding all the Affronts and Indignities which M ^r Hobs hath thrown upon it, is of it self very civil, obliging and compas­sionate. In common speech, Humanity and Ci­vility signifie the same thing. Nothing makes a deeper impression upon our minds, than to see Virtue oppress'd, nothing is more grating than to see Villany prosper: As the wisest men have not been free from Resentments of this Kind; so the Best have not always been able to [Page 5] abstain from making some undue Reflections upon Providence upon this account. The Heroick Patience of Job as 'twas admirable, so 'twas singular, He being the only Example of a meer man, who ran through all the Dolorous Stages of Affliction, with an unwearied and un­blameable Constancy, He alone deserv'd tha [...] great Character, Job. 1. 22. In all this Job sinned not, nor charged God foolishly. This being truly the State of Humane Nature. Whenever it has or shall be the Fate of Innocent persons to suffer in this Life, to accomplish their Triumphs in the other, it must be by making them Guilty of the blackest Crimes. I shall keep my self to the Instance of my Text, our blessed Saviour; who though Isa. 53. 9. He had done no violence, neither was deceit found in his mouth, yet He was accused by a Band of Priests; His Accusation was Blasphemy and High Treason. And so the Son of God was found Guilty of Blasphemy against God. The Great Exemplar of Loyalty and Obedience was Sentenc'd to die, and executed as the worst of Malefactors, a Traitor against Caesar.

2 The Stedfast meen, and Undaunted Behaviour of Innocency under all the Injuries of its Oppressors. And indeed who but an Innocent Person could have sustain'd, with so much Bravery and [Page 6] Greatness of Mind, all those undeserv'd Indigni­ties which were thrown upon Our Saviour? For He was Judas-like betrayed, by That which should be a Token of the Dearest Friendship, a Kiss. Rudely apprehended by Ruffians. Cow­ardly deserted by his Disciples. Inhumanely Buffeted and Scourged by the Rude Soldiers. Mockingly Arrayed in a Purple Robe. Falsely Sentenc'd to Death by Cowardly Pilate. And all along His tedious and painfull Crucifixion, mock'd and revil'd by His unrelenting Exe­cutioners. Now as that Heroick Patience, which shined forth in our Saviour, under and above all these Cruelties, convinc'd All but the Con­trivers of them, of His Innocency, and extorted that Noble Confession from the Centurion; Luk. 23. 47. Cer­tainly this was a Righteous man. So if the like Pa­tience, does not produce the like Effect in us towards all His Followers, whom He out of His mighty Love has enabled to Drink of that bitter Cup, which He Bless'd and Sweetn'd with His Sacred Lips, 'tis not a Sign of their Guilt, but of a Jewish Obdurateness in our Hearts.

3 The salvage Fury of the Multitude, who if once stirr'd up by the Rulers, nothing can af­terwards appease, but their Louder Cries, Cru­cifie, Crucifie, must prevail. Pilate, ye know, [Page 7] was willing to have releas'd Jesus. For He pronounc'd Him Innocent once and again. But being frighted, He was at length over­come by the Outragious Glamors of the Peo­ple; And then against Law and His own Con­science, He deliver'd Him to the Will of His Ad­versaries. Against Law, for the Witnesses did not agree; against His own Conscience, for He took water and wash'd His Hands, and Foolishly thought by that water to wash away the Guilt of shedding that Innocent Bloud, not to be wash'd away but by the Virtue of that Bloud which He caus'd to be shed.

4 The Frailty of Judges sometimes through Fear, but oft'ner through Secular Interest corrupted to Act against their Consciences. I do not find in the whole Tragical story of our Saviours Tryal, but that Pilate was of Himself a very Good Judge. That He carried a fair mixture of Justice and Mercy. For though He understood not the Great Worth of the Prisoner brought before Him, yet out of the Gentility of His Nature, he treated Him respectfully. He seem'd ra­ther to pity, than upbraid His Calamities. He forbore all Bitter Sarcasms, and used no Re­proachfull Language towards His Person; so far was He from encouraging the Furious Pro­ceedings [Page 8] of His Malicious Accusers, by any Incentive Harangues, That he endeavour'd, what he could, to mollifie and asswage them, by Grave and Sober Speeches. He was as willing to hear the Defence of the Pri­soner, as the Indictment which was alledg'd a­gainst Him. But notwithstanding all these promising Signs of Justice, and an Impartial Tryal; when He perceiv'd that the Chief Priests and Elders, had got the Cry on their side, and that there was Danger of loosing His Judges Place, if he did not comply with the unruly Multitude; when the bloudy-minded impla­cable Priests began to Brave him on the Bench, and tell him to his face, that if he let the Pri­soner go he was not Caesars Friend; he deli­ver'd Him up to the Will of his Crucifiers. And neither his pretended Clemency, the In­tercession of his Beloved Wife, the apparent, and by him confess'd, Innocency of the Prisoner could save Him from the Cross. And thus the Great Sacrifice of the World, was Sacrific'd to Interest, and Popular Fury. O Let all the Judges of the Earth take warning from Pilat's Frailty, and learn to do Justice, in spite of the Threats, and Allurements of the world.

[Page 9] But to come yet closer to the Text; Jesus answer'd my Kingdom is not of this world. Be­cause Jesus declar'd His Kingdom not to be of this world, therefore had He not a King­dom in this world? did not all the Titles to Dominion meet and concenter in him? For had not He the Right of Primogeniture, whom the Father appointed Heir of all things? Had not He the Right of Creation, Heb. 1. 23. by whom He made the worlds? The Right of similitude; for was He not the Brightness of his Glory, and the express Image of his Person? The Right of conser­vation, for does He not uphold all things by the word of His Power? The Right of Redemption, for has He not purged our sins?

And does He not now enjoy the Right of Exaltation, and Possession, for is He not set down on the Right Hand of the Majesty on High? Which of the Potentates of the earth can shew more Glorious, or just Titles to the Sceptres which they sway?

1 And therefore First, as a Learned Expositor has observ'd, these words cannot be under­stood so, as to exclude Christs Right to a King­dom in this world, for in the next verse it fol­lows expressly, for this end; viz. That I might be a Joh. 18. 37. King, came I into the world.

[Page 10] 2 Secondly, These words cannot be under­stood, as if there were Kingdoms of this world, which were originally of this world, though Christs Kingdom should not prove to be one of these. This Exposition will suit with their Fran­tick Humour, who place the Origine of Dominion in the People. But what Jesus replied to the Ro­man President, in the 11 ^th v. of the next Chapter, does sufficiently confute that wild, and dan­gerous Position; [...] which comes from [...] John 19. 11. Thou could'st have no Power at all a­gainst me, except it were given thee from above. Now let but the People produce Jehovah's special Donation, or immediate Conveyance of Power to them; And then wee'll be content to submit to their Government; But if they can produce no such Instrument, how Impious and Sacrilegious are they, in challenging to themselves the Origine of Dominion, which belongs solely to Jehovah.

3 And therefore, Thirdly, it follows the words themselves cannot bear this Construction, That any just Power should be Originally of this world. Force and Might may, But [...] the word used in the New Testament to signifie Power is Originally in God, and Derivatively in Kings, as Gods Vicegerents.

The Question then seemeth not fully re­solv'd [Page 11] in what sense Jesus said—My Kingdom is not of this world. S ^t Chrysostom thinks He spake of the Kingdom of Heaven, for He does not say my King­dom is not of this world, as though He had not a Right to possess the Kingdoms of this world, But because He had a Greater, and more Glorious Kingdom in Heaven. S ^t Aug. And ll'e trouble you with no more Expositors, thinks He spake of His Church, which is His Kingdom, and not so properly of this world, because it is here only in Pilgrimage, and a state of Probation, and shall not be Perfect and Triumphant untill it be seated in Heaven. But as I told you before, the meaning is plain enough, My Kingdom is not of this world; i. e. 'Tis not of the same Nature, and Quality with the Kingdoms of this world. It consists not, as they do, in Outward Pomp, and Grandeur, but is of a Spiritual, and Heavenly Temper. That this is the true meaning of the words will appear;

1 First, From the manner of its Institution; which was not like that of the Kingdoms of this world; in the servile Submission of men, or any Bloudy Conquest over them. He arrived at Sovereignty without Raising of Armies, or Fight­ing of Battels; neither did He measure the Greatness of His Kingdom, from the Bodily Strength, the Numbers of His Subjects, or the [Page 12] Largeness of his Territories. But contrariwise His Kingdom was founded in the submission of the soul; He set up His Standard in the Inward Man; And His Power was chiefly manifested in the Noble Conquests which He wrought over the Rebellious Wills, and unruly Affections of men. And this mighty work He effected after a spiritual manner. By the Reasonableness of His Doctrine, and the Exemplariness of His Life. By the Majesty of His Miracles, and the Energie of His Spirit. By strict Fastings, and fervent Prayers; and all other severities of an Holy Life. Lastly, by Attesting the Truth, and Dignity of His Kingdom by His Bloud. And thus the King­dom of Christ, in a short time, spread its Trium­phant Arms throughout the world. It took Pos­session, in all the Kingdoms of the world; But dis­possess'd none of the Kings of the earth of their Dominions. It committed an holy violence upon mens minds, but left their Bodies, and Estates free. It conquer'd Kings, and subdued their Sub­jects, and yet at the same time establish'd the Crown upon the Head of the one, by making Obedience an indispensable Duty in the other.

2 Secondly, This will appear from the manner of its Administration. As His Kingdom was at first founded, so was it Govern'd in a manner different [Page 13] from the Kingdoms of this world. The Obedience of His Subjects proceeds from a Principle of Filial Love, not of Servile Fear. He secures them in their Allegeance by His Invisible Power, but never con­strains them by any Visible Force. He Raised no Taxes for the support of His Government, but Reli­giously paid them, where they were due. He En­acted no Penal Statutes, Leading to Pecuniary▪ Mulcts, or Corporal Punishments, but yet He sub­mitted to those Laws, and enjoyned His Followers to do the same. His Court was so far from being crowded with Ministers of State; that sometimes He had no Attendants at all; And when He had any, they were of no higher rank than poor Fisher­men. He was so far from being Ministred unto, that He became the Servant of All, so far from being served upon the Knee, that He Kneeled down, and wash'd His servants feet; so far from sending forth Embassadors to negotiate the Affairs of this world, that He strictly commanded His Disciples to leave them All, whenever they Hin­der, or stand in Competition with the Concerns of His Kingdom. Lastly, so far from Constituting Judges with the Power of Life, that He Himself was sentenc'd to the most Ignominious Death▪ Briefly, as His Kingdom was Spiritual, so were all His Affairs transacted after a Spiritual manner. [Page 14] I speak not this with the least reflection upon the Greatness of the Kings of the earth, or the Laws, and Proceedings of their Courts of Judicature, whose unhappy Circumstances are often times such, that they cannot assume to themselves too much of outward state to retain the Obedience of their good, nor enact too severe Laws to reclaim the Licentiousness of their bad Subjects. But only to shew the difference of the Kingdoms of this world, and that of the Gospel, in the Administra­tion of their Affairs.

3 Thirdly, This will appear from the manner of subduing His Enemies. As He Governs His Sub­jects, so he Conquers His Enemies after a Spiritual, and Heavenly manner, not by the material, but the sword of the spirit. His weapons are not carnal, but mighty to the pulling down of the strong holds of Sa­tan. 2 Cor. 10. 4. As the Enemies of His Kingdom are chiefly the Invisible Powers of Darkness, Legions of Devils, and Armed Fiends, so He conquers them by the Light of His Word, and the mighty Power of His Spirit. By the Ministry of Angels, He counter­mines the devices of Satan. The Captain of our Salvation trusted not in His sword, or spear. In His Armoury are found none of the bloudy En­gines of War. His Victories consisted not of Eph. 6. 12. slaughter'd bodies, but vanquish'd spirits. For He [Page 15] wrestled not against Flesh, and Bloud, but a­gainst Principalities, against Powers, against the Rulers of the darkness of this world, against spiri­tual wickednesses in High Places. Which some­times He Exorciz'd by the Power of his Word; sometimes He cast out by Fasting and Prayer, always subdued by Proportioning His wea­pons to the strength and cunning of His Adver­saries. And thus Briefly we have seen in what Respects Christs Kingdom is said not to be of this world. In Respect of its Institution, Administra­tion, and the manner of conquering its enemies.

1 And now upon a review, let us consider, First, whose Kingdom they belong to, who▪propagate Christ's after another manner, than 'twas at first founded by Him. Who under pretence of Zeal for the Kingdom of Heaven, disturb the Kingdoms of the earth; who to Proselyte Souls exercise unheard of Cruelties and Injustice over the Bodies and Estates of men; who found Christs Kingdom in Bloud; and make the Prince of Peace, the Au­thor of unnatural War. Who out of needless Fears, and self-created Jealousies of losing their Religion, are guilty of such Practises, as not only the Christian, but even Natural Religion Detests and Abhors. I hope all men will grant, that the Peace of the Government is of far greater concern, [Page 16] than the Toleration of this, or that private Opi­nion in matters of Religion. For by disturbing that, the Innocent are often involv'd in Temporal mi­series, the Disturbers themselves, if they perish in the Rebellion, are in danger of eternal damna­tion. But sure I am, no man shall be call'd to an Account hereafter, for not publickly exerci­sing his own Private Opinions, in opposition to the establish't Religion of the Land; and which is by Him confess'd to hold all the Fundamentals of Salvation, and to be free from any damnable errour. Briefly the Christian Religion as it is In­stituted by Christ, is the greatest security to Tem­poral Governours; And if it be made use of to the prejudice of the present Possessor, or his Law­full Successor, 'tis then abused, the Author of it betrayed, and the Great Design of it perverted.

2 Secondly, Whose Kingdom do they belong to, who negotiate the affairs of Souls, after another manner than Christ did. Who aim at Superiority in the Church, with a Design to Lord It over Christs Flock, and exercise Tyranny over the Consciences of men. Who take upon them the Ministerial Function, to gratifie their Avarice and Ambition, and make the Patrimony of the Church subser­vient to base Secular ends. Who if once arriv'd to a pretended unappealable degree of Hierarchy, pre­sently [Page 17] exalt themselves above all that is called God. These are so far from being Faithfull Sub­jects of Christs Kingdom, that they are the very enemies of Christ. For if the Governours of the Church, of Good Shepherds become Ravenous Wolves; And instead of Reducing the Strays to the Flock in the Spirit of meekness, they shall by their Pride, and Haughtiness Drive the Sheep from thence; what a sad account will they have to make hereafter to the Great Shepherd of Souls. How guilty the Pope and his Eccle­siasticks have been of this Charge, I shall not need declare. But so long as the Governours of the Church execute their High Calling, according to Christs Prescript, the Practice of the Apostles, and Primitive Bishops, with Humility, Sobriety, Hospitality, Gravity and Moderation; there is yet great hopes, that the Governed, the People, may yet bring forth the blessed Fruits of Love, Peace, Joy, Obedience, Long-suffering, Goodness, Faith, Meekness and Temperance.

Thirdly, Let us enquire whose Kingdom they be­long to, who would destroy all those whom they account the Enemies of Christs Kingdom, with other weapons, than He hath allowed of. Of all Feuds, those about Religion are the fiercest. And therefore 'tis well the Captain of our Salvation hath told us what [Page 18] kind of Armes we are to use in its Defence; otherwise the Christian Camp, through the Perversness of the Commanders, had made but one common Field of Bloud. Lukewarmness in Religion, or an Indifferency to All Religions, is as bad as if we profess'd none at all. To maintain our Religion by Cruelty, or Injustice, is worse, than if we profess'd none at all. He who denies a God, only proclaims himself a Fool; But we want a name to distinguish him by, who makes God the Author of Impieties; or his Religion a Countenancer of Injustice. He who out of Zeal to God, robbeth Caesar of his Dues, were it in his power, would de-throne God, and set himself up in His Room. Jesus an­swer'd, My Kingdom is not of this world. What then shall we think of His pretended Vicar, who impudently claimeth a Right to all the Kingdoms of this world? Who whilst he hy­pocritically stiles himself a servant of the mean­est of the servants of Jesus Christ, Usurps the Power of deposing Kings, and disposing of their King­doms. To deal sincerely with you, I think this Impious Practice to be one of the most Irrefra­gable Arguments, to prove him to be The Anti-Christ. That whereas some have taken a great deal of Pains, to prove Him so, from the ob­scure [Page 19] Prophecies of Daniel; And others with great Labour, and Difficulties have applied all the Phaenomena, and Characters of the Apocalypti­cal False Prophet to the Pope; This is a more sure, and compendious way of stamping upon him the Mark of the Beast. Christ was both a King, and a Priest. His Priestly Office, in the most solemn manner, He conferr'd upon the Apostles; His Kingly He left where He founded It, Delegated by His Father, upon the Emperours of the world, and confirm'd that Delegation to us, by His own Obedience to Them. Now then if the Pope, out of Great solicitude for the Churches committed to His charge, makes any unjust At­tempts, upon their Regalities, He strikes at the 1 John 4. 3. Kingly Office of Christ, and endeavours— Solvere Jesum, the Dissolution of Jesus, as the Vulgar Translation, and those Greek Copies it follows, have it. Now since He dares not pretend to this Power immediately from Christ, for He cannot find any such Donation, amongst all the Rights, He pretends to as S ^t Peters Successor; His In­direct Power, and in Order to Spirituals will not serve his Turn. For to suppose the worst; That the Kings of the earth should stand up, and take Council together to destroy Christs Kingdom, shall therefore his Holiness add Impiety [Page 20] to their madness, by Deposing them, and absol­ving their Subjects from their Obedience? If he does, he is so far from being Christs Vicar, That he is a Barabbas, and though he may escape, as Barabbas did, Punishment in this Life; yet that eternal Vengeance which pursues Rob­bers, and Murtherers, will overtake him in the other. All that the Governours of the Church can do in this Extremity, is to Advise, Ad­monish, Rebuke with all Gravity and Humility; to set before them the Folly and Danger of such Councils, and the certain Destruction, which al­ways attends them. And if such, with all other Christian means prove ineffectual, they having discharg'd their Duty, must commit Themselves, and Their Cause to God, in Tears, Fasting and Prayers; And in those very Prayers they must remember more especially their Persecutors. Lastly, if God so willeth, in a Patient suffering the Loss of Life. These are the only justifiable weapons, by which the Church of Christ opposeth Her Enemies.

And now give me leave in a few words, to bring all home to our selves. None of us have been so closely Immur'd in our Studies, but we must have observ'd something of the pre­sent State of Affairs. How that our Church hath [Page 21] two Potent, and Restless Enemies to Encounter, the Romanists, and the Presbyterians, with all the Inferior Sects, that fight under their Banner. We have been sufficiently Alarm'd by the Hel­lish Plots of the one; And we have by sad Ex­perience felt the unsupportable Tyranny of the other. Yet God forbid, that we should serve Them, as they would do Us; Defend Our Re­ligion by the same unwarrantable Practices, by which they would Destroy It. The Reformed Religion of the Church of England, as it has the most of Primitive Purity in worship, Doctrine, and Discipline; so hath it of Christian Loyalty, of any other Religion in the world. And 'tis our Hap­piness to live under as Gracious a Prince, as ever Sway'd the English Sceptre, since the Conquest; Who has through his whole Reign been more Tender of the Liberty and Property of the Sub­ject, than of his own Prerogative. Whence then these Hideous Murmurings and Complainings in our Streets? Whence these Daily Outcries, and Fears of being led into Captivity? Are they not from hence, that there are a sort of restless un­gratefull people amongst us, who under pretence of Securing the Protestant Religion, would ruine the Church of England, the best and surest Guard against Popery? Who by wheadling the People, [Page 22] with the specious Names of Liberty and Property, would undermine Monarchy, the strongest bull­wark against Tyranny, and Arbitrary Power? But is it possible, that the same cheats, should pass twice upon a Nation, in the same Age? Have we so soon forgot the Miseries, and De­solations of the late Usurpation? or being sur­fited with Plenty, do we nauseat the Blessings of his Majesties happy Restauration? We have in­deed had our Portion in this Life. And our Kingdom, seems to have been too much of this world. Our present Distemper proceeds from a Fullness of Humors, and Rankness of Bloud. Now if we would take the Gentlest way of Cure, we are not to let out, but correct and sweeten the Bloud. And this in a Moral sense cannot be done, but by Mortification, by strict Fastings, Watchings and Prayers. Our Kingdom is not of this world, and all that we have to do in it, is to promote the Peace and Prosperity of it, so long as we continue in it, and to secure our own eternal wellfare, when we go out of it. The Founder of this our Kingdom spent much of his time in solitude, prayer, and abstaining from the common converse of the world. When He was fullest of business, He often went into solitude for Prayer. And when He was on the last Stage [Page 23] of His Life, even at Jerusalem, He retired to the Mount of Olives to betake Himself to Private Prayer, and was apprehended performing the Duty of solitary Prayer. Let us in Imitation of Him, and in Conformity to the Laws of His Kingdom, Betake our selves frequently to soli­tary Prayers. And in our Devout Recesses, and Holy Retreats from the Noise, and Impertinent business of this world, Let us commend our Souls to God. And in our prayers bewail more espe­cially our sins of Murmuring and Ingratitude, the Cause of our present Distractions, and which will, if not repented of, Involve us in a more Terrible Destruction, than the utmost Rage of our Enemies is able to effect: But most espe­cially let us pray for the safety of His Majesties Sacred Person, and the Long continuance of His Life; for the Peace of Jerusalem, and the Prosperity of Sion. That He would confound His Enemies, and make all His Royal Friends to Rejoyce. That He would deliver the Innocent from the Oppres­sor, and bring the perjur'd man to condign punish­ment. That He would preserve the purity of the Religion establish'd amongst us, from Su­perstition and Enthusiasm. In a word, That He would infuse Grace into all our Hearts, that we may in all things walk worthy of our High [Page 24] calling, and shew our selves Loyal Subjects of Christs Kingdom, by our stedfast Obedience to our Supreme Governour the King, and to all Subor­dinate Magistrates, as sent and Commissioned by Him. That so with S ^t Luke, whose Praise is in the Gospel, and all the Glorious Army of Saints and Martyrs, we may at length Arrive at the Kingdom of Heaven.

Amen.

IN the former part of the verse Christ declares his Kingdom not to be of this world; which Declaration is here confirm'd by a reason drawn from the Nature and Practice of the Kingdoms of this world; which should be to defend their Kings, as to the immunity [Page 26] and safety of their Sacred Persons; so like­wise in the free exercise of their just Rights and Prerogatives; whensoever one, or the other shall happen to be invaded, either by Faction from their own Subjects, or Violence from forein Enemies. Kings by their Co­ronation Oaths, have made themselves Ac­countable to God Almighty, and Him alone, if they fail in their Duty of defending the Liberties and Properties of their People: for which reason they ought to be the more circumspect in their ways, for as much as the Divine vengeance is more to be dreaded, than any which the strongest arm of flesh can inflict. And the People have indis­pensably obliged themselves by Oaths of Allegeance and Fidelity, to afford them such Assistance both from their Persons and E­states, as shall be judged convenient and necessary for the maintaining their Crowns and Dignities. In this mutual Assistance and Confidence of each other consists the Beauty, Strength and Safety of Government; Without which a King would be no better than a piece of Gaudy Pageantry, set up to be gaz'd on, and pull'd down by every Caprice of the Multitude: And the People would be depriv'd of the Benefits which they might rea­sonably expect to enjoy under the Govern­ment. Our Saviour then infers by a Logick very [Page 27] proper and concluding.— If my Kingdom were of this world, then would my servants fight that I should not be deliver'd to the Jews—If the Kingdom, which I have been promoting ever since I was born into the world, but more especially these three last years of my Reign, were of the same nature with the Kingdoms of this world; then would my Subjects draw their swords in my just defence, and not suffer me to be thus base­ly betrayed, and deliver'd into the hands of my insulting Enemies the Jews.

The words then of my Text, without force or wresting, afford these three following Po­sitions.

• 1. That 'tis Lawfull and the Duty of Chri­stians to draw their swords in defence of their Sovereign.
• 2. That 'tis not Lawfull but highly impious in Christians to Rebel against their Sovereign, or disturb the Government, under the specious pretence of defending their Religion.
• 3. That 'tis the Duty of Christians patient­ly to suffer for their Religion, if it be their Lot to fall into persecuting times, and this in most cases the best, and in some the only Re­medy left them.

1. I begin with the First Position. That 'tis Lawfull and the Duty of Christians to draw their swords in Defence of their So­vereign— If my Kingdom were of this world, then [Page 28] would my servants fight that I should not be deliver'd to the Jews—Whereby the King of Heaven, and Prince of Peace approves of the Practi­ces of the Kings of the earth, who have their Guards to defend their Sacred Persons; Their Armies to oppose and subdue their Enemies. Whereby He gives a Commission to all Chri­stians to fight for their Lawfull Sovereigns, and to lay their Enemies prostrate at their triumphant feet. It was therefore a rash De­termination in Tertullian, from our Saviours command to S ^t Peter to sheath his sword, to infer it unlawfull for Christians at any time to draw theirs. And 'tis highly culpable in his followers▪ from this one instance to con­clude all warfare Criminal, as if Christ had hereby disbanded all Christian Soldiers. What is this but to make Christianity a prey to the Unsatiable, a laughing-stock to the Insolent, to prostitute the Lives and Fortunes of Christians to the pleasure of the Outra­gious, and to make Christian▪ Kings of all men most despicable; if it were not Law­full for them to repel Injuries by open Force, when all other means prove ineffectual. This were to deprive Subjects of the opportunities of shewing their Loyalty; of the Rewards due to those who bravely venture their Lives to relieve Widows, Orphans, or any that are unjustly opprest; to defend Churches and the [Page 29] Sacred Revenue from avaricious and sacri­legious Hands. This were to blast the Lau­rels of so many Christian Kings, as got Re­nown in their glorious Attempts against the Barbarians.

But that the Equity of Christian Arms is establish'd upon the Gospel; appears in that S ^t John Baptist, though under the most rigorous exercise of a Spiritual Life, did not command the Soldiers, when they enquired of Him Luk. 3. 14. of the means of salvation, to lay down their Arms, or desert their Colours; But only to be contented with their pay, to abstain from Violence and Unjustice, i. e. That they should not abuse their power into Tyranny, and make their strength the Rule of their Actions. Because also the Apostle saith, the Magi­strate Rom. 13. 4. Beareth not the sword in vain; which He must do if it were not Lawfull for him some­times to draw it. Because Christ comman­ded S ^t Peter to put up his sword, thereby to give a check to private Revenge, shall it not therefore be Lawfull for Magistrates to draw theirs, to retaliate Publick Injuries? There­fore as to those Sayings of some ancient Fa­thers, which are urg'd by some to oppose the Lawfullness of Christians going to War,

1. 'Tis answer'd, First, They only shew the Opinions of some Private Doctors, and not the sense of the Catholick Church; That they [Page 30] were such Doctors as affected an harmless kind of singularity, and lov'd to be reputed the Founders of some more Sublime and Magnificent Opinions; as Origen, Tertullian, &c. Lastly, That they were not always consistent with themselves, as will appear to any one who shall compare their Writings on this subject.

2. Secondly, The Primitive Christians did often times refuse, at least decline, Listing themselves in the Wars, by reason that the circumstances of the times wherein they liv'd, did oblige them to such conditions as were not so well consistent with their holy Pro­fession: so Josephus tells us the Jews desired an exemption from Military Expeditions, least by their being in conjunction with Aliens, they should not be able punctually to observe the Rites of their Law, for they might be compell'd to bear Arms on the Sabbath, or in their marches exceed the jour­ney of that day. The like Dangers Tertullian might object to the Christians against the Wars of his time. Tert. De Ido. Cap. XIX. Non convenit sacramento di­vino & humano, signo crucis & Diaboli, castris lucis, & castris tenebrarum: in my Opinion, saith he, your Baptismal Vow and the Military Oath are not consistent, neither can ye fairly bear the sign of the Cross and the Roman Ensigns, alluding to the Oaths which the Soldiers [Page 31] were injoyn'd to take by the false Gods; whose Images probably they wore in the Banners.

3. Thirdly, Let it be considered that the Primitive Christians were inflam'd with so much Zeal to all Holy and Sublime perfor­mances; that with them Evangelical Coun­sels had the force of Precepts. They esteemed nothing difficult which tended to perfection. In which persuasion they exhorted to coeli­bacy, forbid second Marriages, refused all places of Dignity and publick Trust; some of them understood that place, Swear not at all▪ in a Literal sense; they oftentimes chose rather to loose their right, than go to Law, and thought it praise worthy in Christians to abstain as well from sharing in the Triumphs of War, as the pleasures and profits of Mer­chandise. Not that they look'd upon these as forbidden by the Law of Christ, but be­cause in their exalted Judgments and pious Raptures they thought the contrary more re­wardable and highly acceptable to God. As for those places of Scripture which seemingly forbid all kind of Revenge or Resistance; which recommend the suffering of injuries and indispensably injoyn Bene­ficence, Love and mutual Friendship. When they are well consider'd, they imply no more, than a prohibition of private Revenge▪ [Page 32] of Inferiors resisting their Superiors, of one Christians going to Law with another upon frivolous matters, especially when there may be danger of giving offence to an unbe­liever: or else they are to be look'd upon as extraordinary counsels to some men, who by reason of the Dignity of their Function are obliged to higher and more exemplary Acts of Piety. Lastly, as to that famous Prophecy of Isaiah which without doubt re­lates to Christs Kingdom, and is thus recor­ded; Isa. 2. 4. Micah 4. 3. They shall beat their swords into plow-shares, and their spears into pruning-hooks; Nation shall not lift up sword against nation, neither shall they any more learn war. It must either be understood con­ditionally, that such indeed should be the happy State of the world, would all men embrace and practise the Christian Religion. For then there should be no more Wars, or rumours of Wars; Janus's Temple should be for ever lock'd up, and an universal Jubile should overspread the face of the earth: or else if you will have it understood in a Li­teral sense, we are yet to expect and pray for the joyfull accomplishment of it, as we are for the general conversion of the Jews, and the coming in of the fullness of the Gentiles. To conclude this point, all Ages do agree in the Lawfullness of a War, where there is the Authority of the Prince, a just [Page 33] cause, a good intention, and where only war­rantable means are used for the obtaining the End.

But I think I might have saved my self the trouble of proving my first Position, for though some of the ancient Fathers might be so nice and scrupulous in this matter, that they could not upon any terms be persua­ded to go to War, least they should be forc'd to shed the bloud of others, though they were most generously prodigal of their own; our latter Ages have produc'd Christians of a more sanguine complection, and war­like principles: our modern Gospellers [fol­lowing the steps of their Captain Ignatius Loyala, who instituted a Religious Order ac­cording to the Discipline which he had learnt in the Camp] having it seems received clearer Illuminations, and larger Commis­sions, than the prime and immediate Apostles of Christ, have thought it expedient to pro­pagate their Religion Vi & Armis, and to trust more to the material than the sword of the Spirit; for why should not Knox enter the List, who was a Ringleader of those commo­tions in which he had miserably involv'd his Country? or why should Calvin or Beza be excus'd, who have left behind them Posi­tions to justifie the Proceedings? For their tumultuous and inormous Practices are no [Page 34] more a-kin to the regular, peaceable and autorative Reformation of the Church of England, than Babel is to Jerusalem. Now as Quarrels about Religion are of the highest and nearest concern, so if once they come to be decided by the Sword, we shall find them attended with the most dire and hellish out­rages. If Judg. 5. 23. Psal. 105. 15. Curse ye Meroz be the word of Command, Touch not mine Anointed, and do my Prophets no harm, will be found but a weak de­fence, for Crowned Heads, and Pastoral hands. And we have by sad experience learn'd that those peacefull Ministers of the Gospel, [as they hypocritically stil'd them­selves] whom the Sacred Oaths of Allegiance and Supremacy could not oblige to take up Arms in the Defence of a most Gracious af­flicted Prince, did nevertheless Preach Se­dition, and sound Rebellion so loud from their Pulpits, till at last they were able to form their deluded Disciples into a Reli­gious Army, who under the holy cheat of fighting the Lords Battels, setting King Jesus on his Throne, establishing the Purity of the Gospel, and purging away all Super­stition and Prophaness; barbarously murthe­red his Anointed, spilt the bloud of his Pro­phets, laid waste his Vineyard, polluted his holy Altars, and turn'd his House of Prayer into a Den of Thieves; who rob'd God of [Page 35] his worship, the right Heir of his Kingdoms, and the Church of Her Revenues. And be­cause we have such manifest Proofs, that the restless Enemies of our King and Church, are ready to act the same Tragedy over again, it cannot be unseasonable to consider my Second Position— 2 That 'tis not Lawfull but highly impious in Christians, to Rebel against their So­vereign, or disturb the Government, under the specious pretence of defending their Religion.

And this Position is usually prov'd from the truth of another more general, viz. That it is not Lawfull upon any pretence what­ever to resist the supream Power; and This commonly prov'd from the Law of Nature, from the Law given to the Jews; but more especially from the Evangelical Law, and the Practice of the Primitive Christians; which will be found the best interpreter of those places of Scripture, which command abso­lute Obedience, and which, though there were no other argument, does sufficiently confute all those pernicious Proviso's, auda­cious Limitations, all those Pretences in Ordine ad spiritualia, that Subordination or Co­ordination of Power, the resolving it final­ly into the People, at least making it ac­countable to the Inferior Magistrate; in short all those monstrous Schemes and De­formities of Government, which either Rome, [Page 36] Geneva, Scotland, or the Republicans of England have sent forth into the world, to the scan­dal of the Authors and the Christianity they profess. For if the Precepts of Obedience are made Sacred by the forementioned in­dispensable Ties, then are they least of all to be violated upon the score of Religion. 1 Because, 'tis impossible for any Power upon earth either to force his upon, or take my Religion from me. Consider then with your self how you will ever be able to expiate the impiety of resisting the Magistrate, under pretence of defending that, which is not in his power to take from you. Is the command of Subjection which S ^t Paul hath made Sacred upon a twofold ac­count, Rom. 13. 5. Wrath and Conscience, to be trifled with­all? will you stop your ears against the charms of Conscience, and provoke the Wrath of him, who beareth not the sword in vain, for no­thing at all? Or rather is not the Religion, about which you make such a clamour, on­ly some outward hypocritical Profession, some Politick Disguise to advance your self, by pulling down those who are set over you by the Lord? Is not the Liberty you contend for, Licentiousness, a freedom to do what you list? The Yoke you would throw off, that of Order and Obedience? Would you not exchange Decent, significant Ceremonies, for rude unseemly Gestures? Would you not [Page 37] turn Godly and Primitive Discipline, into A­narchy, or Tyrannical impositions? Sound and ancient Doctrine, in all points agreeable to the written word of God; into novel, en­thusiastick Divinity? Inspired stated Prayers; into vain Repetitions, extemporary and yet laborious effusions? And instead of a Reve­rential and awfull Administration of the Holy Sacraments; would you not introduce obscene Dippings; and take the Cup of Sal­vation with less Ceremony, than if you were only drinking in Piam Memoriam of some Deceased Friend? If this be the Religion for which you express so sensible a Tender­ness; it were better suppress't, than tolera­ted. James 1. 27. But pure Religion and undefiled before God and the Father, which is to visit the fatherless and widows in their affliction, and to keep your self unspotted from the world. Which is to relieve the oppressed, feed the hungry, clothe the naked, visit those that are sick, and in prison; which is to live Godly, Righteously and soberly in this present world; which is to honour the King, to fear and love God, above all things, and your Neighbour as your self; which is that of the heart and not of the tongue only, is such a Religion as no Power upon earth can take from you. I will suppose the worst that can be supposed, That the Civil Magistrate should be so im­pious, as to forbid the worship of the true God, and command the Adoration of an [Page 38] Idol; make a Decree against the Bible, and establish the Alcoran. His Impiety does not cancel your Obedience, or Legitimate Re­bellion. Here 'tis that the derided Doctrine of passive Obedience takes place; neither will the Leviathans wicked Evasions stand you in any stead. The Retaining God in your heart, whilst you deny him with your mouth, will not serve your turn; neither can you excuse your self, by resolving the Guilt of your Apostacy, into the Authority of the Commander; you must obey God, rather than man, by sustaining the utmost that man can inflict, for Gods sake. This must be acknowledg'd a very sharp, and grievous Tryal, yet no more than has been born by others before you; for we have read of Daniel in the Lyons Den, Dan. 6. 16. Because he would not obey the Idolatrous Decree of Darius; Dan. 3. 20.of his three com­panions in a burning fiery Furnace, because they would not worship the Golden Image Nebucad-nezzar had set up: And we solemnly commemorate in our daily Office, the Goodly Company of the Apostles, and the Noble Army of Mar­tyrs. We have heard that the mouths of Lyons were stopt, the Flames of fire quench't for the wonderfull Deliverance of the for­mer, and what is yet more to be had in Admiration, two impious Idolatrous Kings converted by their Heroick Constancy; And [Page 39] that the later glorified God by their Deaths, and for a recompence receiv'd a Crown of immortality. And to be sure the precious Bloud, of those Martyrs of the first Mag­nitude, became the fruitfull seed of the Church. In short, Religion is an inward Principle, and keeps its chief Residence in the Minds of Men; and they may as well have their Understandings ravish't, their Wills forc't, as be depriv'd of it. The Professors may, but the Faith it self cannot suffer violence from men. Rational Motives may persuade; a Vision from above may enlighten; a Voice convert; the cooler Breathings of Heaven, the Gentle and Kindely Inspirations of the Spirit may captivate those understandings, Subdue those refractory Wills, which are Proof against all external Force, and defie the utmost Rage of Men. 'Tis as much be­yond the Power of any Tyrant upon earth, to impose any One single Article of Faith, or make me embrace his Religion in the Gross, as 'tis for him to impart an Identity of Thoughts, or an Individuation of Souls. Let no man then dare to Rebel under the spe­cious pretence of defending Religion, for that cannot be taken from Him. And af­ter all let it be added for our comfort, If our Religion be that of the One, Holy, Ca­tholick and Apostolick Church; If it be [Page 40] that which our fore-Fathers learn't from the Apostles, which the Apostles learn't from Christ, which Christ learn't from God, as I am firmly assured Ours of the Church of England is; Matth. 16. 18. Then 'tis founded upon a Rock, a­gainst which the Gates of Hell shall never prevail; 'tis Christ's own promise, and He hath hitherto made it good in all Ages of the world, and will do unto the Consummation thereof; when the Spouse shall meet her glorious Bridegroom and be presented to him with­out spot or wrinkle.

2. 'Tis not Lawfull, but highly impious in Chri­stians to Rebel against their Sovereign, under the spe­cious pretence of defending their Religion, because thereby some of the most Fundamental Points of Chri­stianity are overthrown. There is nothing more contrary to the Laws of Christ, nothing for­bidden under severer Penalties than Rebel­lion; Rom. 132. He that resisteth the Power, resisteth the Ordinance of God, and they that resist shall receive to themselves Damnation. There is nothing more agreeable to the Laws of Christ, nothing encouraged with more glorious Rewards, than suffering for Righteousness sake. Matth. 5. 10. Blessed are they, who are presecuted for Righteousness sake, for theirs is the Kingdom of Heaven. If then we resist the Higher Powers, under pretence of securing Religion, we fall under the Damnation of the worst of Rebels, and lose the Re­ward [Page 41] of the most Noble Martyrs. He that raiseth Parties to promote Sedition, and disturb the Peace of the Civil Government, is a Traitour to Christ, a Deserter of the Cross, a Subverter of His Kingdom, and were it of this world, would endanger its final Overthrow. If any crime of this nature had been prov'd against S ^t Paul when He stood before the judgment seat, not Felix, but He himself must have trem­bled at the sight of his Accusers. And how would the rest of the Apostles have been confounded, when they were brought before Matth. 10. 18. Governours and Kings for his Name, had they been found guilty of Plots against the State, or putting the world into an Uproar, as was falsely laid to their charge? For might not the Judges before whom they stood, have given them this, or the like Reproof? You who call your selves the Disciples of that Master, who taught Matth. 5. 9. Blessed are the Peace-makers, do you disturb the Government? You that pretend to be the Subjects of that King, who renounc'd all earthly Sovereignty, do you Tumultuously affect Dominion? Your Master commanded you to Mark 12. 17. Render unto Caesar the things which are Caesars, and do you withhold from Him the just Tribute of your O­bedience? Next the Miracles which He wrought, his peaceable conversation, his ex­emplary [Page 42] Patience, his Precepts of Obedience had almost persuaded us to turn Christians; But hearing of his unexampled Charity and humility, in praying for his very Crucifiers, when He hung on the Cross, we could not but altogether confess that He was a very just and Holy Person. But what perverse followers are ye of so good a Master? What a scandal to his Cross? and contradiction to your Profession? And were He now upon earth He must either disown his own Do­ctrine, or you for his Disciples? Your tur­bulent Behaviour hath justly provok'd Caesar to unsheath his Sword of Justice, to deliver you over to the Executioners. His Consuls have Rods for the Backs, and Axes for the Necks of you the vilest of Impostors. And you deserve to be treated with greater se­verity, than any other sort of Enemy. The rude Scythians seem more capable of the Em­perours Clemency, for they profess cruelty; Outrage and Barbarity by long custom are become natural to them. But for you who profess Gentleness, Civility and Con­descension; who pretend to know nothing save 1 Cor. 2. 2. Jesus Christ and him crucified; who to assure the Empire of your Loyalty and Fidelity have inforc't Obedience upon a Principle of Conscience, as well as Wrath, and entail'd eter­nal Damnation upon the violation of it; [Page 43] who to assure us, that you had no sinister Designes upon the Estates of other men, have forsaken your own Possessions; for you at last to be found guilty of Insurrection, Tumult and Violence, makes you fall more unlamented than Catiline, or the most cursed Conspirators ever did. In short, you have done what in you lay to make good the Treasons which were falsely laid to your Masters charge; much more than the Scribes, Pharisees, chief Priests and Lawyers, those Crafty Managers of his Tryal, were able to do. I know not what Evasions may have been found out since by the Theologo-Politico's of our Age; but sure I am the A­postles could never have avoyded this just Reprimand, for they had every one of them fall'n under that worst of Condemnations, Luk. 19. 22. ex ore tuo serve nequam, out of thy own mouth thou wicked servant thou art condemned.

Thirdly, 'Tis not Lawfull, but highly impious for Christians to Rebel against their Sovereign, disturb the Government, or use violence under the specious pretences of securing their Religion, Because It ought to be pre­serv'd and continued in the world, by the same me­thods it was at first propagated. Now setting a­side those mighty Works which our Saviour wrought to convince the Jews, that He was the true Messias, whom their Prophets had foretold should come into the world; and [Page 44] the Heathens, that He was a Person of grea­ter worth, acted by a more Divine Prin­ciple, than any of their most celebrated Ma­sters of Wisdom: Setting aside this his Di­vine Power; What was there that did more recommend his Religion to the world, than the kind Aspect It had towards the Peace and Prosperity of the Empire? Than the security It gave to the Civil Magistrate by the Obedience it taught; and the Protection it might reasonably hope for under them, by a Practice conformable to that Doctrine? This consideration makes it a greater won­der to me, that the Roman Emperours held out so long before they yielded Obedience to Christs Sceptre, than that Constantine the Great came in so early to make good that Prophecy, Isa. 49. 23. Kings shall be nursing Fathers, &c. A­mong all the Arguments which the Noble Apologists used to persuade the Emperours, and their Ministers of State to forbear persecu­ting the Innocent Christians, produce me one which carries the least shew of menace or force along with it; when they had both Numbers and Arms to have disputed their cause. O let not the Example of the noble Thebean Legion ever be forgotten. They per­suaded them that it was for their safety to cherish and protect such Subjects, as gave such daily Instances of their valour by [Page 45] suffering joyfully the most cruel Deaths, that it was for their Interest, as well as their Glory to embrace that Religion, which bred such couragious and yet such Obe­dient Loyal Professors, who could endure the most exquisite Torments rather than deny their Religion, because they knew if ever they rebell'd, their Master would deny them. Among all the Antidotes which they pre­scrib'd against the Contagion of Hereticks, show me one that has the least composition of Force or Violence in it. They en­deavour'd to convince them, [the He­reticks] from the Autority of Christ, the Apostles, and the Deference paid to the Apo­stolical Churches; the Novelty of the He­reticks Doctrines; their palpable Corruption and interpolation of Scripture; their irre­gular Lives, and Scandalous Dissentions; the Unanimity of Catholicks, the consent and Harmony of their Doctrines, and the sufficient knowledge they had of the A­postles, and first promulgators of the Chri­stian Religion, and the sufficient Instruction which the Apostles receiv'd from Christ. These were some of those wholsom Re­medies which they thought fit to prescribe against the Hereticks of their times. And happy had it been for Christendom, if none of a different nature had been made use of [Page 46] since, only those enforc't by Civil Sanction: for what has Rome got by her modern bloudy Inquisition? Or Geneva by her Tyrannical Usurpations over the Consciences and Com­mon Liberties of mankind? What did the Council of Constance get by their uncanonical, treacherous, cruel proceedings against those poor men, Jerom of Prague and John Huss. Their putting the later to death contrary to pro­mise and the publick Faith, widened the Schism, brought an odium upon the Coun­cil, and they will never be able to wash away the stain of so Barbarous an Act. They seem'd indeed sensible of it when 'twas too late, for in the Ample-safe-Con­duct granted in the XVIII Session of Trent, under Pious IV, they recede from the Pra­ctice and Decree of Constance, or of any other Council prejudicial to safe Conducts. But then they mince the matter in these words, In hâc parte, & pro hâc vice derogamus, &c. So that even this Recession was rather extorted from them, by the necessity they lay under, than any willingness in those pretended Infallible Doctors to retract, or own that they had done amiss. 'Tis true, He who renounc'd all Sovereignty here on earth, that so the Princes and Emperours of the world might have no suspicion of Him or his followers, did nevertheless keep his Religion under his [Page 47] own Cognizance, and exempt It from their Jurisdiction; for he did not only teach, promulge and practise it in opposition to the Laws and Customs then receiv'd, in the very face of the Magistrate; but more­over encourag'd his Disciples to the like confidence and Resolution. He foretold them that they should be Matth. 10. 18. brought before Kings, and Governours for his name; before the Jewish Sanedrim, and Roman Tribunals to bear Te­stimony to the Truth; but bids them not be dismayed, for He would be their Advocate, and defend both them and It against all Opposition. Not that hereby He grants them a Licence to Rebel, to violate their Duty to the Publick, in defiance of the Ma­gistrate, but only Instructs and encou­rages them in their Duty to God, in despite of sufferings. Luke 12. 4, 5. He bids them not fear them, who can only destroy the Body, but rather Him who can de­stroy both Body and Soul in Hell. Thus they learn't Christ, and thus they taught others Chri­stianity. Thus Christianity at first set out, and accordingly found Reception in the world; thus it made a glorious Progress, and thus it shall finally Triumph over all the Powers of Darkness. Which ushers in my Third and last Position, 3 That 'tis the Duty of Christians patiently to suffer for their Religion, when 'tis their Lot to fall into Perfe­cuting [Page 48] times, and this in most Cases the best, in some the only Remedy left them. For hereby we give the Dearest Pledges of an unfeigned Love to our Master; that we have not only followed Him for the Loaves, for any se­cular Ends or Advantages. Hereby we make a Publick Declaration of the Sincerity of our Hearts. Hereby we give the Noblest Proof of the Truth of our Religion. Hereby it ap­pears we are true Disciples, when we can take up the Cross and follow Christ, in the most difficult, but most heroick Act of the Christian Warfare. Hereby we shew that we have escaped the Pollutions of the world, and that the Glory of God, and our own Salvation hath been our Chiefest Aime. Yet this Position however true in it self, seems of very hard Digestion to our corrupt Na­tures. And this is the true Reason why our Dissenters of late have made such Dismal Out-cries, such Dire Presages, and still con­tinue to Alarm the Nation with Fears, I hope, of their own Creation. And therefore I shall be very short with them. The Religion for which they express so great Concern, and a­bout which they make such a stir, that Hea­ven and earth have been disturb'd with their Out-cries, is either from God, or from Men. If it be from God, He will either defend it from Persecution, or else by His mighty [Page 49] Power enable the Professors patiently to suf­fer for it. And which way soever shall seem best to his just Providence, is fittest and most profitable for us. And so we are safe. If it be from men, 'twill come to nought; 'tis mutable as all other humane Institutions are; and will rather veer to the Religion of the State, than undergo the least Tryal of Per­secution. And 'tis to me a manifest sign that those men who cry out so much of Persecution before hand (And amidst the full Enjoyment of a dangerous Liberty) as if they had a Faggot already Flaming in their Breasts, never intend to resist unto Bloud, or undergo the fiery Tryal, if they should be really brought to it. Their Religion is too Voluptuous, and the Professors of it too Effeminate to court Martyrdom. Let them choose which Part of the Dilemma they please, and they are for ever silenc'd. If then sober Advice might take place, I would entreat them in their Zeal to Religion, not to disturb the Peace of the State. In their Fears of Persecution; not to betray and de­sert the Cross of Christ. In their just Excla­mations against the Superstitions, and Ido­latries of the Church of Rome; not to make Shipwrack of the Catholick Faith, in a will­full Separation from their Mother the Church of England. Let them not out of a com­mendable [Page 50] Indignation against the wicked and Hellish Practices of the Romish Emissa­ries to establish the Popish Religion, become Guilty of the same in an Obstinate, Illegal, Unchristian Defence of their Own. And if any one think I injure them by this Advice, for I confess it implies a Guilt of the mis­chiefs caution'd against; I recommend to his serious and impartial Perusal several late Collections publish't from their Origi­nals. And there He will find that the most pernicious Doctrines laid down by the Je­suits in their Morals, are to be match't, if not out-done. For there He will find a Dispensation for Oaths taken; Licences to take contrary Oaths; Equivocation, Lying, Perjury, recommended. There He will find that the Saints alone had a Right to inherit the Earth; that the wicked might be Slan­der'd, Plunder'd, Murthered; and all this under pretence of doing God good service. There He will find Persecution, Rapine, Sa­crilege Preach'd and practis'd. There He will find speaking evil of Dignities the Holy Idiom, and priviledg'd Language of the Godly. There He will find, the Mur­ther of Kings encourag'd, effected, justified; in short, for I delight not to dwell on so ungratefull a Subject; there He will find all the most consummated Villanies consecra­ted, [Page 51] which were in the power of the Sons of Perdition to Act, since the shedding of the Bloud of Righteous Abel, unto the Murther of Righteous King Charles, and so down to this very day. But thou, O Holy Christian, who art so indeed, and not in outward shew only, as thy heart bleeds within thy Breast, to think that there should be such Miscre­ants; that all that name the Name of Jesus should not depart from such horrid Im­pieties; so thou knowest it to be thy Duty to follow thy Master in the several steps of his Life; to Fast with him in the Wilder­ness, as well as Feast with Him at the Mar­riage in Cana; to watch and pray with Him in his Agonies in the Garden, as well as dwell with Him in his Glorification on the Mount; to act a part with Him in his Tragedy in the High Priests Hall, as well as attend Him in his Triumphs to Jerusalem. Thou knowest it to be thy Duty not Only to accompany Him to the Judgment Hall, but moreover, to Mount Calvery, and there to die for Him, who suffered the most dolo­rous Death for thee. And thou art invited hereunto by the Example, and Precept of Jesus the Captain of thy Salvation, and Fi­nisher of the Faith; His Glorious Com­pany of Apostles, His Noble Army of Mar­tyrs, who in all Ages have finish'd their [Page 52] Course, fought the good Fight, and receiv'd a Crown of Righteousness. Thou canst pity those who laugh at the Doctrine of pas­sive Obedience, and conclude their Reli­gion false, which will not sustain suffering for Christ's sake. In a word, thou art re­solv'd in the whole course of thy Life to maintain the Matth. 10. 16. Wisdom of the Serpent and the Innocency of the Dove. Jesus answer'd, my King­dom is not of this world, if my Kingdom were of this world then would my servants fight, that I should not be deliver'd to the Jews. Upon the whole matter, give me leave to make these following Observations and con­clude.

1. That we do not sin against the Rules of Christian Patience, if we Defend our selves when brought before Magistrates; for though Christ willingly submitted to the Sentence, yet He carefully acquitted Himself of the Treason laid to his charge. This is confirm'd to us by the Pra­ctice of the Prophets Elias, Jeremias; the Example of the Apostles, particularly Saint Paul's, who appeals to the Roman Laws; Flies to their Guards for Protection a­gainst his Conspirators; and did not dis­dain even Humane Policy, for He di­vided the Multitude, made the Major Part [Page 53] of his side, by Crying out, Act. 23. 6. Men and Bre­thren I am a Pharisee, the son of a Pharisee, of the hope, and Resurrection of the Dead, I am called in question.

2. That since Christ's Kingdom, is not of this world, that therefore we should not immoderately thirst after Riches, or affect Glories and worldly Great­ness.

3. We must not take it heinously, if in perilous circumstances we should be betrayed by our friends, or deserted by those from whom we expected Pro­tection; for this was our Masters case, betrayed by one Disciple, forsook or denyed by the Rest; by Pilate deprived of the common privilege of the Law. He who before had furnish'd his Enemies with a Band of Ruffians to apprehend Him, denies Him common Justice from the Bench for fear of displeasing the Jews.

4. This place gives us comfort in our greatest and most publick Calamities, for since Christ's Kingdom is not of this world, It shall never be overcome or destroyed, by [Page 54] all the united Forces thereof. Heaven and earth shall pass away, but Christ's Throne is establish't for ever, Psal. 145. 13. His Dominion is an ever­lasting Dominion.

5. Lastly, This place manifestly reproves those who have so long boasted themselves Christ's Vicars, for He whom they pretend to represent declares His Kingdom not to be of this world. But they usurp to them­selves the Kingdoms of this world, dispose of them at pleasure; as if Psal. 149. 8. that prophecy—They shall Bind their Kings in chains, did literally ap­pertain to them to fulfill. By this their wicked and Audacious Practice, how ill do they prove their Title to Christ's Vicarage? Do they not rather shew whose servants they are, viz. Matth. 4. 9. His who proudly said, All these thingswill I give thee, If thou wilt fall down and worship me? for by the Vanity and Pageantry of a Pom­pous Religion, adorn'd with the false Glories of this world, they have bewitch't too Great a Part of the Nations of the earth; for I dare boldly say, that the Doctrines of Image-worship, Invocation and Adoration of Saints, Indulgences, Pur­gatory, Prayer for the dead, as they are practis'd in the Church of Rome, Transubstantiation, Partici­pation in one Kind, Papal Supremacy; the making which necessary Conditions of Communion, justi­fies us, and laies the Schism at the Imposers [Page 55] Door; I dare boldly affirm that they are fond Things, vainly feigned, that they are contrary to the Simplicity and Truth of the Gospel, that they have no better support, than Credulity, Force, Falsification of Antiquity, humane Roman­tick Tradition, or the Pride and Coveteousness of the Ecclesiasticks. Indeed, I never thought those the most Eloquent Preachers, who can call Whore, and Antichrist loudest; and per­haps 'tis not necessary that all our Ser­mons should be turn'd into invective Ha­rangues against the Idolatries of the Church of Rome; but it has often griev'd me to think that S ^t Peters Successour, hath made that Title so much his own, as to endanger Mahomets Claim; that a Mother Church should be so leudly fall'n from that Gravity, Purity and Chastity which in S ^t Pauls time, and some Centuries after, she so eminently possess't. I have always thought I might discharge this part of the Ministerial Function, as much to the benefit of Souls, in pressing upon them the Duties of Love and Obedience, in Defending the Doctrine, Government, Solemn and Publick Prayers of the Church of England, in whose holy Com­munion I do believe Salvation may be had with greater Certainty, than in any other Church of any Denomination whatsoever. To conclude, Psal. 2. 2. The Kings of the earth shall stand up, and take coun­sel together against the Lord, and against His Anoin­ted. [Page 56] Which Prophecy implies that Christ shall be a King, and that the Kings of the earth would conspire the Ruine of His Kingdom. And this is the true ground of all those dire strifes and contentions which have fill'd the world about the Christian Faith. Luk. 19. 14. Because they will not have this Man to Reign over them. For this reason the Jews con­spired the Death of Christ; they pretended in­deed to the Romans, that He intended to set up a Fifth Monarchy; but the true reason was because He did not answer the fond Character which they had fram'd of their Messias; therefore they would not submit their Stubborn Necks to his easie Yoke; the Romans afterwards thought to have rui­ned His Kingdom, by a total Massacre of his Subjects, and they also pretended reasons of State. But the true reason was, they could not comply with the Doctrine of the Cross; which they thought would interrupt their pleasures, and Eclipse their Greatness. And at this day how is the world divided about the great Business of Salvation. The Turks would ascribe this glorious work to their false Prophet Maho­met, and the Jews expect Salvation from an imaginary Messias yet to come, and Chri­stians are too much divided amongst them­selves. But after all, Christ will accom­plish [Page 57] the End of His coming into the world, which John 18. 37. was to bear Testimony to the truth; He will distinguish between the true and the false Believers; And His Kingdom shall at last shine forth in an utter Abolition of the Kingdom of Dark­ness. I have only this to add further: Be the times never so perilous, our dan­gers never so great, next the Protecti­on of the Almighty, a Christian Holy Life, our stedfast Obedience to the King, Conformity to the Church, will be found our surest Refuge. For the King cannot, will not forsake that Faith of which He is the glorious Defender; nor those Subjects, who by the Tenure of their Religion think themselves ob­liged to defend Him with their Lives and Fortunes. And of this we, as well as the rest of the Nation, have had a very late confirmation in His Majesties Gracious Reply to that Eloquent and truly Loyal Speech made in behalf of the University. To which His Majesty was pleased to answer, That He was fully satisfied of the Loyalty of the University, and that [Page 58] He did not at all doubt but we would always act according to what we there de­clared. His Majesty likewise told us, That He would constantly Own and Defend the Church of England, as by Law established. This He bid us be assured of, for He would be as good as His word, whatever Representation, either had, or should be made of Him to the con­trary. Being farther pleased to add, That there was no other Church in the world that Taught and Practised Loyalty so conscientious­ly as that did. O Let us and all that hear me this Day make good this gra­cious Opinion which His Majesty hath conceiv'd of Us and Our Church. That so both King and People supporting each o­ther, and Both uniting in an Holy Con­spiracy for the good of the Church, We may yet Emerge a Glorious Flourishing King­dom, to the utter Disappointment and Con­fusion of all our Enemies, whether Papists or Fanaticks, whom God in his infinite Mercy either convert, or in His Infinite Power bring to Condigne Punishment; that [Page 59] so Justice may be no Longer Obstructed, but that Righteousness and Peace may joyn in an Holy Kiss.

Amen.