THese are St. Paul's words, and he spoke them of the Jews, those unbelieving Jews that were so tenacious of the Tra­ditions of their Fathers, and so utterly averse to any Reformation of Religion: That tho' it appear'd by undeniable evidence that Christ Jesus was by God sent into the World for that purpose, yet, did they to the last stand out in their opposition of him and his Gospel, even to the final rejection of their Nation.

To these People doth St. Paul in this Chap­ter express a great compassion, heartily wish­ing and praying for their Conversion. Bre­thren (saith he in the first verse) my hearty de­sire and prayer to God for Israel is, that they may be saved. That is, that they may come to the knowledge of the Truth in Christ Jesus, and by that means obtain everlasting Salvation. And one reason why he was thus concerned for them, he gives in the words following, [Page 2] which are the words I have read unto you. For I bear them record (saith he) that they have a zeal of God, but not according to knowledge. It was a great motive to him to be concern'd for their happiness, that they were zealous, for Religion; tho' he knew at the same time, that the Religion they were then so zealous of, was not the right Religion; nor did the zeal they shewed for it, proceed from right Principles.

According to the account I have now given of this Passage, Three things we may take no­tice of from it, viz.

• I. The Apostles approving and tacitly com­mending that Zeal which his Countreymen expressed for Religion.
• II. His meek and charitable behaviour to­wards them, even when their Zeal for Reli­gion was very faulty and blameable.
• III. His discovery of the faultiness of their Zeal, which lay in this, that it was not according to knowledge.

These Three things I shall take for the Heads of my following discourse upon this Text, and shall afterwards make such Application of it, as the Business of this Day calls for.

I. First, I desire it may be observed, That Zeal of God in general, that is, a hearty and [Page 3] passionate concernment for Religion, The Apostle here finds no fault with: On the contrary, he approves it as a commendable thing. For you see he represents it, as a piece of virtue in his Country-men, and speaks it to their commen­dation, that they had a zeal of God. I bear them record (saith he) that they have a zeal of God. As much as to say, that he owned, they had that good quality, and they were to be com­mended for it; and for that reason he both wisheth them well, and affectionately prayeth for them.

That which I would from hence take occa­sion to put you in mind of is this: That Indif­ference and Vnconcernedness for Religion is not to have a place among any ones virtues and good qualities; it is rather a very great fault; how­soever it may some times pass for an instance of Wisdom and Prudence.

If indeed Men had no Passions, or had so mor­tified their Passions, that they were rarely earn­est or zealous about any thing; their uncon­cernedness for Religion and the things of God might be the less reproveable. But when Zeal and Passion is more or less wrought into every Man's temper, and the calmest Men may be observed on sundry occasions not to be with­out it; it is an inexcusable fault to have no passion, no zeal for God and his Cause.

[Page 4] How can a Man answer it to his own Con­science, to be heartily angry when an affront in word or deed is done to himself; and yet to be altogether insensible, when God is affronted in his Presence? To make a mighty bustle, when his own Right and Property is at stake, though in never so small a matter; and yet to shew no concernment for the Rights and the Honour of that God who made him, and by whose favour alone it is that he can call any thing his own that he hath.

O! What a world of Good might we all do, if we had a true zeal of God. How many Oc­casions and Opportunities are there put into our hands every day (in what condition or cir­cumstances soever we are) which if we were acted by this principle, would render us great Benefactors to Mankind, by discouraging Vice and Impiety, and promoting Virtue and Good­ness in the World.

But perhaps I have set this business of Zeal for God too high: because none are capable of being thus Zealous, but those that have attain­ed to a great degree of Virtue and Piety, which we cannot suppose of all, nor the most. But however, it will be a shame to all of us, if we do not come up to that pitch of Zeal which the unbelieving Jews are here commended for. I bear them record, saith St. Paul, that they have [Page 5] a zeal of God. What was this Zeal of theirs? why, as I told you, (and as it plainly appears from the whole Chapter) it was an earnest and passionate concernment for the Religion of their Country. Sure all Men among us both good and bad may come up to this degree of Zeal for God, and it is a reproach to us [...]f we do not. Especially considering that their Re­ligion at that time, was not God's Religion, but Ours is.

Indeed the Publick profession of Religion in the right way, is as much every Man's Interest, and ought to be as much every Man's Care, as any the dearest thing he hath in this World. Nay to all Men that believe they have Souls to save, it is more valuable than any other Worldly privilege. It concerns us all therefore to be Zealous in that matter. The Duty we owe to God, to our Countrey, and to our Selves, doth require it. In vain it is to be busie about other things, and to neg­lect this. A Man will have but small com­fort when he comes to die, to reflect that he has been Zealous of the Privileges and Proper­ty, and Rights of his Countrey-men; but it was indifferent to him, how the Service of God and the affairs of Religion were mana­ged.

[Page 6] II. The Second thing we observe from this Passage, is, The Apostle's carriage to the Vn­believing Israelites, who though they were zealous for God, yet were in a great mistake as to their notions of the true Religion. He doth not bit­terly censure them. He is not fierce nor furi­ous against them. He doth not excite any per­son to use force or violence to them. But he rather pities them. He makes their Zeal that they had of God, an Inducement the more heartily to pray for them, that God would di­rect them in the right way that leads to Sal­vation. Tho' he is far from approving their blind Zeal, in so obstinately opposing the Righ­teousness of God, that is, that method which God had prescribed, for the attaining of Righteous­ness by the faith of Jesus Christ; and setting up a Righteousness of their own, which consisted chiefly in observing the Ceremonials of Moses his Law and the Traditions of their Fathers, as it follows in the next Verse after my Text: Yet he thinks them the more pitiable and the more excusable, in that this their Opposition proceeded from their Zeal of God, tho' it was a mis-informed irregular Zeal.

This practice and carriage of the Apostle to­wards these Ignorant Zealots, ought to be a rule for us to walk by in the like Cases. If Men [Page 7] be of a different way from us, as to Religion; if they hold other Opinions, or though they be of another Communion from us: and though too we are sure they are mistaken: nay and dangerously mistaken too; yet, if they have a Zeal of God, if they be serious and sincere in their way; if their errours in Religion be the pure results of a mis-informed Conscience: Let us, as the Apostle here did, take occasion from hence to pity them, and to put up hearty pray­ers to God for them; and to endeavour all we can, by gentle methods, to reduce them to the right way: But by no means to express con­tempt or hatred of them, or to treat them with violence and outrage. So far as their Zeal is for God, let us so far shew tenderness and com­passion to them; and if their Zeal be in such instances, as are really commendable, let us in such instances not onely bear with them, but propose them for our examples. This, I say, was the Apostle's practice, and I think it is so agreeable to the Spirit and Temper of our great Lord and Master Christ, that it will become us in like cases to act accordingly.

But then after I have said this, These two things are always to be remembred.

First, That our Tenderness to mistaken Zea­lots, must always be so managed, as that the [Page 8] true Religion, or the Publick peace suffer no da­mage thereby. And therefore how kindly and compassionately soever, we, as private Christi­ans, are to treat those that differ from us, and pursue a wrong way out of Conscience: Yet this doth not hinder, but that both wholsome Laws may be made for the restraining the exor­bitances of mistaken Zeal; and when those Laws are made, that they may be put in execution.

The consideration of Law-givers and Magi­strates, is different from that of private Christi­ans. Their business is to see that Nequid detri­menti respublica capiat, to see that the Government be secured; that the common peace be kept, that the Laws of God be observ'd, that God's Religion as it is delivered by Jesus Christ be preserved sincere and undefiled, and that the solemn Wor­ship of God be purely and decently performed. And therefore there is no doubt, but that in all these matters the Government may make Fences and Securities against the Insults of intemperate Zealots, and when these Fences are made, it should be at their Peril if they transgressed them, sup­posing Magistrates did their duty. And all this we say is very consistent with that tenderness and charity that all Christians, and even Magi­strates themselves in their private Capacity, do owe to misperswaded erroneous Consciences.

[Page 9] And then Secondly, it is to be remembred that that Kindness and Tenderness to mista­ken Zealots, which we are speaking of from the Text, is not to be expressed to all alike; but to some more, to some less, to some perhaps in no degree at all; according as the nature and quality of their Errors are, and accord­ing as the Men that are guilty of them, may more, or less, or not at all, be thought to have a real Zeal of God, and to act out of principles of Conscience. Thus for instance,

In the First place, Those that set up for Pa­trons of Atheism or Epicurism; that make it their business in their Conversation to expose all Religion, and to bring it into contempt; that ridicule the Professors of it as a company of easie credulous Men; that make no Con­science of blaspheming God and all things Sa­cred, as occasion is given them: Why, these Men may have Zeal enough for their Opinions, and we find that they often have a great deal too much; But are such to be treated with that sort of Tenderness and Compassion that we are now speaking of? No, by no means; For they are quite out of the bounds of my Text, They have a Zeal indeed, but it is not a Zeal for God, but for the Devil and the In­terests of his Kingdom. And if one were to [Page 10] measure the greatness of Crimes by the mis­chief they do to humane Society; I should think that this sort of People were not to ex­pect so much favour and respect from man­kind, as some other Malefactors that yet by our Laws are to pay for their offences at no less a rate than their Lives.

Again, Secondly, If there be any Men that under a pretence of Religion do teach or en­courage or promote any sort of Vice or Im­morality; or whose Principles do necessarily lead to debauch Mens manners in the plain matters of Sobriety, Chastity, Truth or Justice, or the like; such kind of People are by no means Objects of that Tenderness and Com­passion that we are now speaking of: For the Laws of Nature as to moral Virtue and Vice are so plainly writ in every Mans heart, that he must be supposed to be an Ill Man that can easily entertain any Principle (let it come ne­ver so much recommended under the name of Religion) that contradicts them. And what­ever allowance may in charity be made for a Man's mistakes, there is no reason that much should be made for his Wickedness.

Again Thirdly, If there be any Men that whilest they express a great Zeal for the Purity of Religion, and exclaim against the Corrup­tions [Page 11] of it (as they term them) which are introduced into the Publick Establishment, and turn every stone to have all things setled in another method; yet all this while God and their own Hearts know that all this concern­ment and Zeal of theirs for Religion, tho' it make a great shew, is only pretended; and that there is another thing that lies at the bottom, that is to say Worldly Interest, and Dominion and Power, which they hope to compass by such a Regulation of Matters as they desire: I say, if there be any such Men, they are like­wise no way concerned in that compassion my Text speaks of. For tho' they may be very Zealous, yet it is a Zeal for their own secular advantages that acts them, and not a Zeal of God. If such Men could be known; instead of being kindly and charitably thought of for their Zeal in Religion; the Virtuous part of mankind would look upon them as the worst of Hypocrites. But since God only knows the Hearts of Men; all such pretenders to Zeal for Religion, must, till we know them also, be treated according to the merits of the cause they pretend to be zealous for.

But then Fourthly and Lastly, All that I have now said is with respect to those that are out of the limits of my Text, such as have no [Page 12] Zeal of God, tho' some of them may pretend it: But then as for those that really act out of Principles of Conscience, and have a real Zeal of God, tho' in a wrong way; These are true Objects of our Tenderness and Compassi­on, tho' yet in different degrees. For accord­ing as their Principles and Practices do more or less injure our common Christianity, or are more or less dangerous to our Government and Constitution; in the same proportion, the greater or less Tenderness and Indulgence is to be expressed towards them. But most of what concerns this matter being already setled by Law, I will not be so bold as to meddle in it, and therefore I proceed to the Third Head of my Discourse.

III. The Third thing I told you we might observe from this Text was this, The A­postle's tacit Reprehension of the Iewish Zeal upon this account, that it was not according to Knowledge,

The Use I make of this is, that from hence we may be able to gather to our selves a true rule for the governing our Zeal in matters of Religion, and likewise for the judging in others, what Zeal is commendable, and what is not.

[Page 13] For be our Zeal of God never so great, yet if it be not a Zeal according to knowledge, it is not the right Christian Zeal. And though we see others never so fervent and vehement in pursuing a Religious Cause, and that too, out of Conscience; yet if this Zeal of theirs be not according to knowledge, it is a Zeal that justly deserves to be reproved. And though both we and they may for our sincerity in God's Cause, expect some Allowances, both from God and Man, yet neither they nor we can justify it, either to God or Man, that we are thus fool­ishly and ignorantly Zealous.

I wish this mark of right Zeal, that it ought to be according to knowledge, were more considered. For it seems not often to be thought on by those that are most zealous in their way, of what perswasion soever they be. This same business of Knowledge, is a thing that is most commonly forgot to be taken in as an ingredient or Companion of Zeal, in most sort of Professors. For as the World goes, those Men are generally found to be the greatest Zealots, who are most notoriously Ignorant. Whereas true Zeal should not only proceed from true Know­ledge, but should also be always accompanied with it, and governed by it.

But what is it to have a Zeal according to Knowledge? What doth this Character of justifiable right Zeal contain in it? I answer, it must at least contain in it these five following things.

[Page 14] First, To have a Zeal according to Knowledge, doth import, that we be not mistaken, as to the matter of our Zeal; that it be a good Cause, that we are zealous about. And since it is Zeal for God that we are here speaking of, it must be something where­in our duty is concerned, that must be the object of our Zeal.

So that a right Zeal of God implies, that we do so well inform our selves of the nature of our Reli­gion, as not to pretend a Religious Zeal for any thing that is not a part of our Religion. If our Zeal for God be as it should be, it must certainly express it self in matters that are good; about such objects as God hath made to be our duty. It is good (saith St. Paul) to be always zealously affected in a good matter. But if we mistake in our Cause, if we take that for good which is evil, or that for evil which is good, here our Zeal is not according to Knowledge.

Secondly, As the object of our Zeal must be accord­ing to Knowledge, so also the Principle from whence our Zeal proceeds, must be according to knowledge also. That is to say, We must have solid and ra­tional grounds to proceed upon in our concern­ment for any thing; such as will not only satisfy our selves, but all others that are unbyassed: In a word, such as we can justify to all the World.

If it be every Mans Duty (as St. Peter tells us it is) to be ready to give an answer to every one that asketh him a reason of the hope that is in him: Then I am sure, [Page 15] it is much more every Mans Duty, to be able to give a reason of the Zeal that is in him. Because this business of a Mans Zeal doth more affect the Pub­lick, and is of greater Concernment to it, than what a Mans private Faith or Hope is.

But yet how little is this considered by many zealous Men among us. Some are zealous for a point to serve an Interest or a Faction. But this is not to be owned as the ground and reason of their Zeal; for indeed if it should, it would not be al­lowed of. Others are zealous for no other reason but because they find their Teachers, or those they most converse with, are so. They follow the com­mon Cry, and examine no more of the matter. Others indeed have a Principle of Zeal beyond all this. For they are moved from within, to stand up for this or the other Cause; they have Impulses upon their Minds which they cannot resist: But that in truth is no more a justifiable ground of any Mans Zeal, than either of the former. For if these Mo­tions and Impulses that they speak of be from God; there will certainly be conveyed along with them, such Reasons and Arguments for the thing that they are to be zealous about, as will, if they be decla­red, satisfy and convince all other reasonable Men, as well as themselves. For it is a ridiculous thing to imagine, that God at this day doth move or impel Men in any other way than what is agreeable to the Reason of Mankind, and the Rule of his holy [Page 16] Word. And if the Mans Zeal can be justified by either of these, there is no need of vouching Inspi­rations for it.

Thirdly, As the Zeal which is according to know­ledge hath a good matter for its object, and proceeds from a right Principle: So it is also regular as to the Measures of it. He that hath it is careful that it do not exceed its due Bounds, as the Ignorant Zeal of­ten doth; but he distinguisheth between the seve­ral objects he is zealous for, and allows every one of them, just so great a Concernment as the thing is worth, and no more. If the thing be but a small matter, he is but in a small measure concerned for it. If it be of greater moment, he believes he may be allowed to be the more earnest about it. But he looks upon it as a rash and foolish thing, and an effect of great ignorance or weakness, to be hot and eager for all things alike. We should account him not many degrees removed from a Child or an Ideot, that upon the cut of a Finger should as pas­sionately complain and cry out for help, as if he had broken a Limb. Why just the same Folly and Childishness it is, to make a mighty bustle about small matters which are of no consequence, in which neither Religion, nor the publick Peace, are much concerned; as if indeed our Lives and Souls were in danger. It therefore becomes all prudent and sober Men to take care, that their Zeal do not spend it self in little things; that they be not too [Page 17] passionate and earnest, and vehement for things that are not worth much contending for. If we lay a greater weight upon a Cause than it will bear, and shew as much warmth and passion for small matters, as if the Fundamentals of our Faith were at stake, we are zealous indeed, but not according to Knowledge.

Fourthly, The Zeal that is according to knowledge, is always attended with hearty Charity. It is not that bitter Zeal which the Apostle speaks of, which is accompanied with Hatred and Envy, and perverse Disputings: But it is kind, and sociable, and meek, even to Gainsayers. It is that Wisdom which is from above, that is first pure, then peaceable, gentle and easy to be intreated. It is a Zeal that loves God and his Truth heartily, and would do all that is possible to bring honour and advancement to them: But at the same time it loveth all Men. And therefore in all things where it expresses it self, it purely con­sults the Merits of the Cause before it, but lets the Persons of Men alone. It is a certain Argument of an Ignorant and ungovern'd Zeal, when a Man leaves his Cause and his concernment for Gods Glory, and turns his Heat upon those that he has to deal with, when he is peevish and angry with Men that differ from him: When he is not contented to oppose Arguments to Arguments, and to endeavour to gain his point by calm Reasoning; but he flies out into Rage and Fury; and when he is once trans­ported [Page 18] herewith, he cares not what undecent bit­ter Reflections he makes upon all those that have the Fortune to be of a different side. But in these Cases Men would do well to remember, that the Wrath of Man worketh not the Righteousness of God, as the Apostle expresseth it. All this kind of behavi­our savours of the Wisdom of this World, which is earthly, and sensual, and devilish.

Fifthly, and lastly, Another inseparable Property of Zeal according to Knowledge is, That it must pur­sue lawful ends by lawful means; must never do an ill thing for the carrying the best Cause. This St. Paul hath laid down, as a Rule, to be eternally obser­ved among Christians, when in the third of the Romans, he declares, that their damnation is just, who say, Let us do evil that good may come. Be therefore our Point never so good, or never so weighty, yet if we use any dishonest, unlawful Arts, for the gaining of it; that is to say, If we do any thing which is either in it self evil, and appears to be so by the natural Notices of Mankind, or which the Laws of our holy Religion do forbid: I say in all such Instances we are Transgressors. And though our Cause be very good, and our Ends very allow­able; yet since the means by which we would ac­complish those ends are unwarrantable, the whole Action, though proceeding from never so much Zeal for God, is very Bad. For true Zeal, as it al­ways supposeth a right Information of Judgment, [Page 19] as to the matter of it, so likewise it supposeth, that a Man should act in honest ways, and endeavour to attain his ends by lawful means.

And thus have I laid before you the Properties and Characters of that Zeal, which is according to knowledge, which was the third and last thing which I proposed upon this Text; And I pray God we may always remember them whenever we have occasion to express a Zeal, for any thing, especially in matters of Religion. All that remains now, is to make some brief application of my Text, with reference to the business of the day.

These words, as I told you, were spoke of the Jews. But the Character here given of them doth so well fit a sort of Men, whose fiery Zeal for God and their Religion, gave occasion to the Solemnity of this Day; that it looks as if it were made for them. It is the Bigots of the Church of Rome that I mean; to whom we must do the same right that St. Paul here did his Country-men, We must bear them Record, that they have a Zeal of God, but not according to Knowledge.

Zealous they are sufficiently, as the Jews were, no body doubts of it. But as for their Zeals being according to Knowledge, there is great reason to doubt, they are as faulty in that point, as St. Paul's Coun­trymen were. Indeed if you were to draw the comparison between the Jewish and the Popish Zea­lots, [Page 20] as to all the several particulars that our Saviour and St. Paul take notice of as Instances of blind Zeal in the former: You would find in all those particu­lars both their Zeals to be much of a piece, not only as to the Fervour, but as to the Blindness of them.

Was it an instance of Ignorant Zeal in the Jews that they set up their Traditions to the disparagement of the Law of God? I pray, who are those that dis­parage the holy Scriptures, by setting their Traditions upon an equal foot with them?

Were the Jews to be blamed for that they were so zealous for their old Religion, as to oppose that Reformation of it, which our Lord Jesus endeavoured to introduce among them, because they thought it was an Innovation. I pray who are those, who up­on that very ground oppose all Reformation at this Day, though yet the wisest and best Men among themselves are sufficiently sensible, that there are great Corruptions, both in their Doctrine and Worship?

Was it a fault in the Jewish Zeal that it placed Religion too much in Ceremonies and Formalities, in washing Cups and Platters, in tithing Mint and Cummin, and the like to the neglect of the weightier matters of the Law, Justice, and Mercy, and Faith? I pray where­in is Image-worship, Invocation of Saints, Penances, Pil­grimages, the use of Reliques, Holy Water, &c. I say wherein are these things better than those? And [Page 21] yet we know who they are that lay so great a stress upon these and such other things, that it may be truly said, a great part of their Religion is made up of them.

It would not be difficult to run the parallel be­tween the Zeals of the two Religions, through seve­ral more Instances; But it is an unpleasant Argu­ment, and therefore I will pursue it no far­ther.

Only one instance more of the Jewish Zeal I must not pass by, because it comes up so fully to the business of this Day.

So zealous were they for their Religion, that they did not care what sort of means they made use of for the promoting of it, were they never so wicked and unnatural. Our Saviour they hunted to Death with false Witnesses; Stephen they stoned out of pure zeal in a popular tumult. Forty of them solemnly bound themselves under a Curse, that they would neither eat nor drink till they had killed St. Paul. But all this, and a great deal more our Saviour had foretold they would do, when he told his Apostles, that the time would come, when whosoever killed them should think that he did God good service. A Blessed way of doing God service is this, to act such wick­ed inhumane things as these! But such inhumane things as these doth a Blind Zeal for Religion some­times put Men upon. And that it doth so, we can­not have a greater proof (except what I have al­ready [Page 22] mentioned) than the practices of the zealous Men of the Church of Rome.

How many unlawful Arts have they used to sub­ject all the Christian World to their Lord and Ma­ster? How many Forgeries for this purpose have they been the Authors of, and maintain'd them af­terwards? How many disturbances have they gi­ven to the Peace of Christendom, in the most unjust and unnatural ways, for the advancement of the Papal Cause? It was Zeal for Gods Service and the Interest of holy Church, that so many Princes have been Excommunicated and Deposed; that so ma­ny Tumults and Rebellions have been raised; that so many Crusados, for the extirpating Hereticks, have been sent out. By which, and such like means, it may justly be computed, that as much Christian Blood has been shed for the establishing Popery, as it now stands, nay, and a great deal more, than ever was during all the times of the Heathen Perse­cutions for the supporting of Paganism.

But if there were no other instance extant in the World to shew what is to be expected from a blind Zeal, especially a blind Popish Zeal for Religi­on, that instance which the deliverance of this Day doth give us occasion to mention, would be alone sufficient to inform us. When for no other end, but for the advancement of Popery, and the rooting out that Pestilent Heresy of the Reformation, which infested these Northern Climates, a Company of [Page 23] Popish Zealots enter'd upon the most barbarous and inhumane Project that ever was undertaken by Men; even neither better nor worse, than the de­stroying the King and his Parliament at one blow; and had put all things in such a readiness in order thereunto, that they certainly had effected it, as on this day, had not their Conspiracy been detected in a wonderful manner.

But thanks be to God, their designs then, and ever since, have been defeated, and some of them even miraculously; and we trust in the Mercies of God that they will ever be so.

God hath been wonderfully Gracious to us, in the preservation of our Church and Religion from Po­pish attempts to destroy it, ever since it was setled among us.

How many Plots and Conspiracies were laid in the time of the glorious Q. Elizabeth, to put an end to her Life, and with it, to our reformed Esta­blishment?

What a dreadful one was this of the Gunpowder Treason, in the reign of her Successor?

How many dangers have threatned us since that time, from that quarter?

What a horrible storm but of late did we appre­hend, and justly enough too, was impending over us?

And yet blessed be God (who hath never failed to raise up Deliverers to his People in the day of [Page 24] their Distress) that storm is blown over. And we are here not only in Peace and Quietness, in the full possession of our Native Rights and Liberties, and in the Enjoyment of the Free Exercise of our Religion (which is one of the most desirable things in the World) But such is the deliverance that God hath wrought for us, that we also seem to have a fair prospect of the Continuance of these Blessings among us; and according to humane Estimate, to be in a good measure out of the danger of our old Inveterate Enemy, Popery I mean, which one would think had now made its last effort a­mong us.

Is not this now a great Blessing? And must not all sincere Protestants (of what perswasions soever they be in other respects) necessarily believe so? Certainly they must, if they think it a Blessing to be delivered out of the hands of our Enemies, and to be in a Condition to serve God without fear.

Let us all therefore own it as such to God Al­mighty; let us thankfully remember all his past Deliverances from Popery, and especially, let us ne­ver forget those of this day; neither the former, nor this late one.

We have reason to believe, that God hath a ten­der Care of his Church and Religion in these King­doms, not only because he hath so many times so signally and wonderfully appeared for the preserva­tion of it: But more especially, because we know, [Page 25] and are convinced, that our Religion is according to his Mind and Will; being no other than that which his Son Jesus Christ taught unto the World; that is to say, no other than that which is in the Bible, which is our only Rule of Faith.

It infinitely concerns us all therefore so to be­have our selves, as to shew, that we are neither unthankful for Gods past Mercies, nor unqualified for his future Protection.

And in order to that, I know no other way but this, that we all firmly adhere to the Principles of our Religion; and that in our Practices we conform our selves to those Principles. That is to say,

In the first place, That we sincerely love and fear God, and have a hearty sense of his Presence, and Goodness and Providence, continually abiding in our minds. That we trust in him, depend upon him, and acknowledge him in all our ways: That we be careful of his Worship and Service, paying him the constant Tribute of our Prayers, and Prai­ses and Thanksgiving, both in publick and pri­vate.

And then secondly, that we be pure and un­blameable in our Lives; avoiding the Pollutions that are in the World through Lust; and exercising Chastity, and Modesty, Meekness and Humility, Temperance and Sobriety, amidst the sundry Temptations we have to conflict with.

And thirdly, that we have always a fervent [Page 26] Charity to one another, that we love as Brethren; endeavouring to do all the good we can, but do­ing harm to none. Using Truth and Justice, and a good Conscience in all our dealings with Man­kind. Living peaceable, if it be possible, with all Men. And not only so, but in our several Places and Sta­tions, promoting Peace, and Unity and Concord among Christians, and contributing what we can to the healing the sad Breaches and Divisions of our Nation.

And then lastly, that we pay all Submission, and Duty and Obedience to the King and Queen whom God hath set over us; endeavouring in all the ways that are in our Power, to render their Government both as easy to themselves, and as acceptable to their Subjects, and as formidable to their Enemies as is possible.

If all of us that call our selves Protestants, would charge our selves with the Practice of these things, how assured might we rest that God would bless us; that he would continue his Protection of our Nation, our Church, our Religion, against all Enemies whatsoever, and that we might see our Jerusalem still more and more to flourish, and Peace to be in all her Borders.

May God Almighty pour upon us all the Spirit of his G [...]ace, and work all these great things in us, and for us: And in order hereunto, may he send [Page 27] down his Blessings upon the King and Queen, and so influence and direct all their Councils, both Publick and Private, that all their Subjects may be happy in their Government, and lead peaceable and quiet lives under them in all Godliness and Honesty. And after such a Happy and Peaceable Life here, may we all at last arrive to God's Eternal Kingdom and Glory, through the Merits of his dear Son, To whom, &c.